classes ::: root,
children ::: new roguelike (racket) (jrl), racket (commands)
branches ::: ack, acknowledge, backups, black, hacker, Hacking, racket, racket colors, racket commands, the Hacker

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object:ack
word class:root

see also :::

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


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

TOPICS
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
Aion
A_Trackless_Path
A_Treatise_on_Cosmic_Fire
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
City_of_God
Collected_Fictions
Cybernetics,_or_Control_and_Communication_in_the_Animal_and_the_Machine
DND_DM_Guide_5E
Enchiridion
Enchiridion_text
Epigrams_from_Savitri
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Hundred_Thousand_Songs_of_Milarepa
Infinite_Library
Initiation_Into_Hermetics
Integral_Life_Practice_(book)
josh_books
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Kena_and_Other_Upanishads
Know_Yourself
Let_Me_Explain
Letters_On_Yoga
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Life_without_Death
Magick_Without_Tears
Mantras_Of_The_Mother
Meditation__The_First_and_Last_Freedom
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Belief
On_Interpretation
On_the_Free_Choice_of_the_Will
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Quotology
Savitri
Sex_Ecology_Spirituality
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
The_Act_of_Creation
The_Archetypes_and_the_Collective_Unconscious
The_Bible
The_Black_Hole_War_-_My_Battle_with_Stephen_Hawking_to_Make_the_World_Safe_for_Quantum_Mechanics
the_Book_of_God
The_Book_of_Secrets__Keys_to_Love_and_Meditation
The_Categories
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_Genius_of_Language
The_Golden_Bough
The_Heros_Journey
The_Imitation_of_Christ
The_Integral_Yoga
The_Jack_of_Too_Many
The_Mothers_Agenda
The_Perennial_Philosophy
The_Red_Book_-_Liber_Novus
The_Republic
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Shack
the_Stack
The_Study_and_Practice_of_Yoga
The_Tarot_of_Paul_Christian
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Thought_Power
Three_Books_on_Occult_Philosophy
Toward_the_Future
Twilight_of_the_Idols

IN CHAPTERS TITLE
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
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
09.01_-_Towards_the_Black_Void
1.04_-_Feedback_and_Oscillation
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.08_-_THINGS_THE_GERMANS_LACK
1.104_-_The_Backbiter
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.60_-_Knack
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
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
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
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
1.dz_-_The_track_of_the_swan_through_the_sky
1f.lovecraft_-_Two_Black_Bottles
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.lla_-_I_hacked_my_way_through_six_forests
1.lovecraft_-_The_Ancient_Track
1.mb_-_Why_Mira_Cant_Come_Back_to_Her_Old_House
1.pbs_-_Stanza-_Written_At_Bracknell
1.pbs_-_Written_At_Bracknell
1.rmr_-_Black_Cat_(Schwarze_Katze)
1.rt_-_Lovers_Gifts_LXX_-_Take_Back_Your_Coins
1.tr_-_My_Cracked_Wooden_Bowl
1.wby_-_Crazy_Jane_And_Jack_The_Journeyman
1.wby_-_On_A_Picture_Of_A_Black_Centaur_By_Edmund_Dulac
1.wby_-_The_Attack_On_the_Playboy_Of_The_Western_World,_1907
1.wby_-_The_Black_Tower
1.wby_-_The_Saint_And_The_Hunchback
1.wby_-_The_Valley_Of_The_Black_Pig
1.whitman_-_Red_Jacket_(From_Aloft)
1.ww_-_View_From_The_Top_Of_Black_Comb
1.ww_-_Written_With_A_Slate_Pencil_On_A_Stone,_On_The_Side_Of_The_Mountain_Of_Black_Comb
1.yt_-_This_self-sufficient_black_lady_has_shaken_things_up
2.14_-_The_Unpacking_of_God
2.24_-_Back_to_Back__Face_to_Face__and_The_Process_of_Sawing_Through
3.05_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
3.21_-_Of_Black_Magic
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
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

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.01_-_The_Mother_on_Savitri
0_0.02_-_Topographical_Note
0_0.03_-_1951-1957._Notes_and_Fragments
00.03_-_Upanishadic_Symbolism
0.00a_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Issue
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Principle_and_Personality
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_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-03-26
0_1955-04-04
0_1955-06-09
0_1956-03-19
0_1956-03-20
0_1956-04-20
0_1956-05-02
0_1956-09-14
0_1956-10-07
0_1956-10-28
0_1956-11-22
0_1956-12-26
0_1957-04-09
0_1957-07-03
0_1957-10-17
0_1957-10-18
0_1957-12-13
0_1958-01-01
0_1958-02-03b_-_The_Supramental_Ship
0_1958-02-25
0_1958-03-07
0_1958-04-03
0_1958-05-10
0_1958-05-30
0_1958-06-06_-_Supramental_Ship
0_1958-07-06
0_1958-08-29
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-04
0_1958-10-10
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-08
0_1958-11-15
0_1958-11-20
0_1958-11-22
0_1958-11-27_-_Intermediaries_and_Immediacy
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_1959-03-10_-_vital_dagger,_vital_mass
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-04-07
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_1959-06-25
0_1959-10-06_-_Sri_Aurobindos_abode
0_1959-10-15
0_1959-11-25
0_1960-01-28
0_1960-03-03
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1960-05-24_-_supramental_flood
0_1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
0_1960-06-03
0_1960-06-04
0_1960-06-Undated
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
0_1960-09-20
0_1960-10-08
0_1960-10-11
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-17
0_1960-12-31
0_1961-01-10
0_1961-01-12
0_1961-01-19
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-01-29
0_1961-01-31
0_1961-02-04
0_1961-02-11
0_1961-02-18
0_1961-02-25
0_1961-03-04
0_1961-03-07
0_1961-03-17
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-08
0_1961-04-12
0_1961-04-15
0_1961-04-18
0_1961-04-22
0_1961-04-25
0_1961-04-29
0_1961-05-12
0_1961-06-02
0_1961-06-06
0_1961-06-20
0_1961-06-24
0_1961-06-27
0_1961-07-04
0_1961-07-07
0_1961-07-12
0_1961-07-15
0_1961-07-18
0_1961-08-02
0_1961-08-05
0_1961-08-11
0_1961-09-10
0_1961-09-16
0_1961-10-02
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-11-07
0_1961-11-12
0_1961-12-16
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-12_-_supramental_ship
0_1962-01-15
0_1962-01-21
0_1962-01-24
0_1962-01-27
0_1962-02-03
0_1962-02-06
0_1962-02-09
0_1962-02-13
0_1962-02-17
0_1962-02-24
0_1962-02-27
0_1962-03-03
0_1962-03-06
0_1962-03-11
0_1962-04-03
0_1962-04-13
0_1962-05-13
0_1962-05-15
0_1962-05-18
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-06-02
0_1962-06-06
0_1962-06-09
0_1962-06-12
0_1962-06-20
0_1962-06-27
0_1962-07-04
0_1962-07-07
0_1962-07-11
0_1962-07-14
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-07-28
0_1962-08-04
0_1962-08-08
0_1962-08-11
0_1962-08-14
0_1962-08-18
0_1962-08-31
0_1962-09-05
0_1962-09-08
0_1962-09-22
0_1962-09-26
0_1962-10-06
0_1962-10-12
0_1962-10-20
0_1962-10-24
0_1962-10-27
0_1962-10-30
0_1962-11-03
0_1962-11-07
0_1962-11-10
0_1962-11-17
0_1962-11-20
0_1962-11-23
0_1962-11-27
0_1962-11-30
0_1962-12-04
0_1962-12-12
0_1962-12-15
0_1962-12-19
0_1963-01-02
0_1963-01-09
0_1963-01-12
0_1963-01-30
0_1963-02-15
0_1963-02-19
0_1963-02-23
0_1963-03-06
0_1963-03-09
0_1963-03-13
0_1963-03-16
0_1963-03-19
0_1963-03-23
0_1963-03-27
0_1963-03-30
0_1963-04-06
0_1963-04-20
0_1963-04-22
0_1963-04-25
0_1963-05-03
0_1963-05-11
0_1963-05-15
0_1963-05-18
0_1963-05-22
0_1963-06-03
0_1963-06-08
0_1963-06-15
0_1963-06-19
0_1963-06-22
0_1963-06-26b
0_1963-06-29
0_1963-07-03
0_1963-07-06
0_1963-07-20
0_1963-07-27
0_1963-07-31
0_1963-08-03
0_1963-08-07
0_1963-08-10
0_1963-08-28
0_1963-09-04
0_1963-09-07
0_1963-09-18
0_1963-09-25
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-10-26
0_1963-11-04
0_1963-11-13
0_1963-11-20
0_1963-11-23
0_1963-11-27
0_1963-11-30
0_1963-12-03
0_1963-12-07_-_supramental_ship
0_1963-12-11
0_1963-12-14
0_1963-12-21
0_1963-12-25
0_1963-12-31
0_1964-01-04
0_1964-01-08
0_1964-01-25
0_1964-02-05
0_1964-02-13
0_1964-02-22
0_1964-02-26
0_1964-03-04
0_1964-03-07
0_1964-03-11
0_1964-03-18
0_1964-03-21
0_1964-03-25
0_1964-03-28
0_1964-03-31
0_1964-04-08
0_1964-04-14
0_1964-04-19
0_1964-05-14
0_1964-05-17
0_1964-05-21
0_1964-06-04
0_1964-06-27
0_1964-07-13
0_1964-07-22
0_1964-07-28
0_1964-07-31
0_1964-08-08
0_1964-08-11
0_1964-08-14
0_1964-08-22
0_1964-08-26
0_1964-08-29
0_1964-09-12
0_1964-09-16
0_1964-09-18
0_1964-09-23
0_1964-09-26
0_1964-09-30
0_1964-10-07
0_1964-10-10
0_1964-10-14
0_1964-10-17
0_1964-10-24a
0_1964-10-24b
0_1964-10-28
0_1964-10-30
0_1964-11-04
0_1964-11-07
0_1964-11-14
0_1964-11-21
0_1964-11-28
0_1964-12-02
0_1964-12-07
0_1965-01-12
0_1965-02-04
0_1965-02-19
0_1965-02-24
0_1965-02-27
0_1965-03-10
0_1965-03-20
0_1965-03-24
0_1965-03-27
0_1965-04-17
0_1965-04-21
0_1965-04-23
0_1965-05-08
0_1965-05-15
0_1965-05-19
0_1965-05-29
0_1965-06-02
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-06-30
0_1965-07-10
0_1965-07-17
0_1965-07-21
0_1965-07-24
0_1965-08-04
0_1965-08-07
0_1965-08-21
0_1965-09-04
0_1965-09-08
0_1965-09-11
0_1965-09-15a
0_1965-09-18
0_1965-09-25
0_1965-09-29
0_1965-10-10
0_1965-10-13
0_1965-10-16
0_1965-10-20
0_1965-10-27
0_1965-11-03
0_1965-11-06
0_1965-11-13
0_1965-11-15
0_1965-11-20
0_1965-11-23
0_1965-11-27
0_1965-12-07
0_1965-12-10
0_1965-12-18
0_1965-12-22
0_1965-12-25
0_1965-12-31
0_1966-01-08
0_1966-01-14
0_1966-01-22
0_1966-01-26
0_1966-01-31
0_1966-02-11
0_1966-02-23
0_1966-03-02
0_1966-03-04
0_1966-03-09
0_1966-03-19
0_1966-03-26
0_1966-03-30
0_1966-04-06
0_1966-04-09
0_1966-04-16
0_1966-04-23
0_1966-04-27
0_1966-04-30
0_1966-05-14
0_1966-05-28
0_1966-06-02
0_1966-06-25
0_1966-06-29
0_1966-07-06
0_1966-07-27
0_1966-07-30
0_1966-08-03
0_1966-08-06
0_1966-08-24
0_1966-08-27
0_1966-08-31
0_1966-09-07
0_1966-09-17
0_1966-09-21
0_1966-09-28
0_1966-09-30
0_1966-10-08
0_1966-10-15
0_1966-10-22
0_1966-10-26
0_1966-11-03
0_1966-11-09
0_1966-11-12
0_1966-11-19
0_1966-11-26
0_1966-11-30
0_1966-12-07
0_1966-12-17
0_1966-12-21
0_1966-12-28
0_1966-12-31
0_1967-01-11
0_1967-01-14
0_1967-01-18
0_1967-01-21
0_1967-01-25
0_1967-02-08
0_1967-02-11
0_1967-02-15
0_1967-02-18
0_1967-02-25
0_1967-03-04
0_1967-03-07
0_1967-03-15
0_1967-03-25
0_1967-04-03
0_1967-04-05
0_1967-04-12
0_1967-04-19
0_1967-04-27
0_1967-05-03
0_1967-05-06
0_1967-05-10
0_1967-05-13
0_1967-05-24
0_1967-05-27
0_1967-05-30
0_1967-06-07
0_1967-06-14
0_1967-06-21
0_1967-06-24
0_1967-06-30
0_1967-07-05
0_1967-07-08
0_1967-07-12
0_1967-07-15
0_1967-07-19
0_1967-07-22
0_1967-07-26
0_1967-07-29
0_1967-08-02
0_1967-08-12
0_1967-08-16
0_1967-08-19
0_1967-08-26
0_1967-08-30
0_1967-09-03
0_1967-09-06
0_1967-09-13
0_1967-09-16
0_1967-09-20
0_1967-09-30
0_1967-10-04
0_1967-10-11
0_1967-10-14
0_1967-10-19
0_1967-11-08
0_1967-11-15
0_1967-11-18
0_1967-11-22
0_1967-11-25
0_1967-11-29
0_1967-12-06
0_1967-12-08
0_1967-12-13
0_1967-12-16
0_1967-12-20
0_1967-12-27
0_1968-01-03
0_1968-01-06
0_1968-01-12
0_1968-01-20
0_1968-01-31
0_1968-02-03
0_1968-02-07
0_1968-02-10
0_1968-02-17
0_1968-02-20
0_1968-02-28
0_1968-03-02
0_1968-03-16
0_1968-03-20
0_1968-04-03
0_1968-04-06
0_1968-04-10
0_1968-04-13
0_1968-04-27
0_1968-05-02
0_1968-05-04
0_1968-05-08
0_1968-05-15
0_1968-05-18
0_1968-05-22
0_1968-05-25
0_1968-06-08
0_1968-06-15
0_1968-06-18
0_1968-06-22
0_1968-06-26
0_1968-07-06
0_1968-07-10
0_1968-07-17
0_1968-07-27
0_1968-08-22
0_1968-08-28
0_1968-09-04
0_1968-09-07
0_1968-09-11
0_1968-09-21
0_1968-09-25
0_1968-09-28
0_1968-10-05
0_1968-10-09
0_1968-10-16
0_1968-10-26
0_1968-11-02
0_1968-11-09
0_1968-11-13
0_1968-11-16
0_1968-11-23
0_1968-11-27
0_1968-12-04
0_1968-12-11
0_1968-12-14
0_1968-12-25
0_1969-01-01
0_1969-01-04
0_1969-01-18
0_1969-01-22
0_1969-01-25
0_1969-02-05
0_1969-02-08
0_1969-02-15
0_1969-02-19
0_1969-02-22
0_1969-02-26
0_1969-03-01
0_1969-03-12
0_1969-03-19
0_1969-03-22
0_1969-03-26
0_1969-04-02
0_1969-04-05
0_1969-04-09
0_1969-04-12
0_1969-04-16
0_1969-04-23
0_1969-04-26
0_1969-04-30
0_1969-05-03
0_1969-05-10
0_1969-05-14
0_1969-05-17
0_1969-05-21
0_1969-05-24
0_1969-05-28
0_1969-05-31
0_1969-06-25
0_1969-06-28
0_1969-07-05
0_1969-07-12
0_1969-07-19
0_1969-07-23
0_1969-07-26
0_1969-07-30
0_1969-08-06
0_1969-08-09
0_1969-08-16
0_1969-08-20
0_1969-08-23
0_1969-08-27
0_1969-08-30
0_1969-09-06
0_1969-09-13
0_1969-09-17
0_1969-09-20
0_1969-09-24
0_1969-10-01
0_1969-10-08
0_1969-10-11
0_1969-10-18
0_1969-10-22
0_1969-10-25
0_1969-11-05
0_1969-11-08
0_1969-11-12
0_1969-11-15
0_1969-11-19
0_1969-11-29
0_1969-12-03
0_1969-12-10
0_1969-12-13
0_1969-12-20
0_1969-12-24
0_1969-12-31
0_1970-01-03
0_1970-01-07
0_1970-01-10
0_1970-01-17
0_1970-01-28
0_1970-01-31
0_1970-02-07
0_1970-02-11
0_1970-02-18
0_1970-02-21
0_1970-02-28
0_1970-03-07
0_1970-03-14
0_1970-03-18
0_1970-03-21
0_1970-03-25
0_1970-03-28
0_1970-04-01
0_1970-04-04
0_1970-04-11
0_1970-04-15
0_1970-04-18
0_1970-04-22
0_1970-04-29
0_1970-05-02
0_1970-05-09
0_1970-05-20
0_1970-06-17
0_1970-06-27
0_1970-07-04
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_1970-09-05
0_1970-09-09
0_1970-09-12
0_1970-09-16
0_1970-09-30
0_1970-10-14
0_1970-10-17
0_1970-10-21
0_1970-10-31
0_1970-11-18
0_1970-12-03
0_1971-01-11
0_1971-01-16
0_1971-01-27
0_1971-01-30
0_1971-02-10
0_1971-03-03
0_1971-03-06
0_1971-03-17
0_1971-03-24
0_1971-03-27
0_1971-03-31
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_1971-05-01
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_1971-06-09
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_1971-07-14
0_1971-07-17
0_1971-07-21
0_1971-07-24
0_1971-07-28
0_1971-08-11
0_1971-08-28
0_1971-09-01
0_1971-09-04
0_1971-09-14
0_1971-09-15
0_1971-09-22
0_1971-09-29
0_1971-10-02
0_1971-10-06
0_1971-10-09
0_1971-10-16
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_1971-11-27
0_1971-12-01
0_1971-12-04
0_1971-12-11
0_1971-12-18
0_1971-12-22
0_1971-12-27
0_1971-12-29b
0_1972-01-01
0_1972-01-08
0_1972-01-12
0_1972-01-29
0_1972-02-09
0_1972-02-12
0_1972-02-16
0_1972-02-19
0_1972-02-26
0_1972-03-08
0_1972-03-10
0_1972-03-22
0_1972-03-29a
0_1972-03-29b
0_1972-04-04
0_1972-04-05
0_1972-04-12
0_1972-04-13
0_1972-04-15
0_1972-04-26
0_1972-05-06
0_1972-05-19
0_1972-05-27
0_1972-05-29
0_1972-05-31
0_1972-06-10
0_1972-06-24
0_1972-07-15
0_1972-07-19
0_1972-07-22
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_1972-08-26
0_1972-08-30
0_1972-09-16
0_1972-09-30
0_1972-10-18
0_1972-10-25
0_1972-12-06
0_1972-12-23
0_1973-01-10
0_1973-01-20
0_1973-02-18
0_1973-03-10
0_1973-03-14
0_1973-03-17
0_1973-03-26
0_1973-03-28
0_1973-03-30
0_1973-04-07
0_1973-04-14
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_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
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_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_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
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_Ideals_of_Human_Unity
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
03.01_-_Humanism_and_Humanism
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_-_Yogic_Initiation_and_Aptitude
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Spiritual_Outlook
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Buddhism_and_Hinduism
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.11_-_True_Humility
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
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
03.17_-_The_Souls_Odyssey
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.04_-_To_the_Heights_IV
04.05_-_The_Immortal_Nation
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.07_-_Matter_Aspires
04.08_-_An_Evolutionary_Problem
04.09_-_Values_Higher_and_Lower
04.10_-_To_the_Heights-X
04.17_-_To_the_Heights-XVII
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
04.23_-_To_the_Heights-XXIII
04.27_-_To_the_Heights-XXVII
04.28_-_To_the_Heights-XXVIII
04.29_-_To_the_Heights-XXIX
04.35_-_To_the_Heights-XXXV
04.39_-_To_the_Heights-XXXIX
04.44_-_To_the_Heights-XLIV
04.45_-_To_the_Heights-XLV
05.01_-_Man_and_the_Gods
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
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
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_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.15_-_Sartrian_Freedom
05.17_-_Evolution_or_Special_Creation
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.28_-_God_Protects
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_Darkness_to_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.05_-_The_Story_of_Creation
06.07_-_Total_Transformation_Demands_Total_Rejection
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.15_-_Ever_Green
06.16_-_A_Page_of_Occult_History
06.17_-_Directed_Change
06.19_-_Mental_Silence
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.21_-_The_Personal_and_the_Impersonal
06.23_-_Here_or_Elsewhere
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
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
07.04_-_The_Triple_Soul-Forces
07.04_-_The_World_Serpent
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_Freedom_and_Destiny
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.14_-_The_Divine_Suffering
07.15_-_Divine_Disgust
07.16_-_Things_Significant_and_Insignificant
07.17_-_Why_Do_We_Forget_Things?
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
07.26_-_Offering_and_Surrender
07.32_-_The_Yogic_Centres
07.33_-_The_Inner_and_the_Outer
07.36_-_The_Body_and_the_Psychic
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.02_-_Order_and_Discipline
08.03_-_Death_in_the_Forest
08.03_-_Organise_Your_Life
08.07_-_Sleep_and_Pain
08.08_-_The_Mind_s_Bazaar
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.12_-_Thought_the_Creator
08.15_-_Divine_Living
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.27_-_Value_of_Religious_Exercises
08.29_-_Meditation_and_Wakefulness
08.30_-_Dealing_with_a_Wrong_Movement
08.33_-_Opening_to_the_Divine
08.34_-_To_Melt_into_the_Divine
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
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
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.08_-_The_Modern_Taste
09.09_-_The_Origin
09.10_-_The_Supramental_Vision
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_A_Dream
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
1.002_-_The_Heifer
1.003_-_Family_of_Imran
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
1.004_-_Women
1.005_-_The_Table
1.006_-_Livestock
10.06_-_Looking_around_with_Craziness
1.007_-_Initial_Steps_in_Yoga_Practice
1.007_-_The_Elevations
10.07_-_The_World_is_One
1.008_-_The_Principle_of_Self-Affirmation
1.008_-_The_Spoils
1.009_-_Perception_and_Reality
1.009_-_Repentance
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Foreword
1.00a_-_Introduction
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00g_-_Foreword
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_PREFACE
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
1.010_-_Jonah
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.011_-_Hud
10.11_-_Savitri
10.12_-_Awake_Mother
1.012_-_Joseph
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
1.013_-_Thunder
10.14_-_Night_and_Day
1.015_-_The_Rock
1.016_-_The_Bee
1.017_-_The_Night_Journey
10.18_-_Short_Notes_-_1-_The_Sense_of_Earthly_Evolution
1.018_-_The_Cave
1.019_-_Mary
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
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_-_Hatha_Yoga
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
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_-_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_renunciation_of_the_world
1.01_-_Our_Demand_and_Need_from_the_Gita
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_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
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_Path_of_Later_On
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.01_-_What_is_Magick?
10.20_-_Short_Notes_-_3-_Emptying_and_Replenishment
1.020_-_Ta-Ha
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.021_-_The_Prophets
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.022_-_The_Pilgrimage
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.023_-_The_Believers
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
1.024_-_The_Light
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.025_-_The_Criterion
1.026_-_The_Poets
10.27_-_Consciousness
1.027_-_The_Ant
1.028_-_Bringing_About_Whole-Souled_Dedication
1.028_-_History
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_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_Outline_of_Practice
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
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_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_THE_POOL_OF_TEARS
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_Twenty-two_Letters
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.030_-_The_Romans
1.031_-_Intense_Aspiration
1.032_-_Our_Concept_of_God
1.032_-_Prostration
1.033_-_The_Confederates
1.034_-_Sheba
1.035_-_Originator
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
10.36_-_Cling_to_Truth
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.036_-_Ya-Seen
1.037_-_Preventing_the_Fall_in_Yoga
1.037_-_The_Aligners
1.038_-_Impediments_in_Concentration_and_Meditation
1.038_-_Saad
1.039_-_Throngs
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_-_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_-_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_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
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_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
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_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.040_-_Forgiver
1.040_-_Re-Educating_the_Mind
1.042_-_Consultation
1.043_-_Decorations
1.044_-_Smoke
1.045_-_Kneeling
1.045_-_Piercing_the_Structure_of_the_Object
1.047_-_Muhammad
1.048_-_Victory
1.049_-_The_Chambers
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_A_Leader
1.04_-_BOOK_THE_FOURTH
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
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_-_Reality_Omnipresent
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_33_seven_double_letters
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Fork_in_the_Road
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Paths
1.04_-_The_Praise
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_-_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
1.050_-_Qaf
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.053_-_The_Star
1.054_-_The_Moon
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.056_-_The_Inevitable
1.057_-_Iron
1.057_-_The_Four_Manifestations_of_Ignorance
1.058_-_The_Argument
1.059_-_The_Mobilization
1.05_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_AUERBACHS_CELLAR
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_-_Dharana
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Hymns_of_Bharadwaja
1.05_-_Morality_and_War
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_On_the_Love_of_God.
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_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_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_True_Doer_of_Works
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.060_-_The_Woman_Tested
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.067_-_Sovereignty
1.068_-_The_Pen
1.069_-_The_Reality
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Confutation_Of_Other_Philosophers
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_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_Induction
1.06_-_On_Thought
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_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_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_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
1.070_-_Ways_of_Ascent
1.073_-_The_Enwrapped
1.074_-_The_Enrobed
1.075_-_Resurrection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.078_-_The_Event
1.079_-_The_Snatchers
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_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_ON_READING_AND_WRITING
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Samadhi
1.07_-_Savitri
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_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_He_Frowned
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.083_-_The_Defrauders
1.084_-_The_Rupture
1.086_-_The_Nightly_Visitor
1.089_-_The_Dawn
1.089_-_The_Levels_of_Concentration
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_THE_QUEEN'S_CROQUET_GROUND
1.08_-_The_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
1.094_-_The_Soothing
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.098_-_The_Transformation_from_Human_to_Divine
1.09_-_ADVICE_TO_THE_BRAHMOS
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_-_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_THE_PREACHERS_OF_DEATH
1.09_-_PROMENADE
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_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_-_Seeking_the_Divine
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_Sachchidananda
11.02_-_The_Golden_Life-line
1.1.03_-_Brahman
1.104_-_The_Backbiter
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_-_On_our_Knowledge_of_Universals
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Magical_Garment
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
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
1.1.1.07_-_Aspiration,_Opening,_Recognition
11.10_-_The_Test_of_Truth
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
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_-_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_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.12_-_Love_The_Creator
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_Sleep_and_Dreams
1.12_-_The_Astral_Plane
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_A_GARDEN-ARBOR
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
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_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_ON_THE_FRIEND
1.14_-_Postscript
1.14_-_The_Limits_of_Philosophical_Knowledge
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_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_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_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_-_Man,_A_Transitional_Being
1.16_-_On_Concentration
1.16_-_PRAYER
1.16_-_Religion
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_AT_THE_FOUNTAIN
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Evocation
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_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_-_Equality
1.19_-_Life
1.19_-_ON_THE_ADDERS_BITE
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Act_of_Truth
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Victory_of_the_Fathers
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
1.2.03_-_The_Interpretation_of_Scripture
1.2.04_-_Sincerity
1.2.05_-_Aspiration
12.05_-_The_World_Tragedy
12.06_-_The_Hero_and_the_Nymph
1.2.07_-_Surrender
1.2.08_-_Faith
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_ON_CHILD_AND_MARRIAGE
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
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.10_-_Opening
1.2.11_-_Patience_and_Perseverance
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
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_-_Tabooed_Things
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
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
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_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_NIGHT
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.25_-_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_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_-_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
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.02_-_Equality__The_Chief_Support
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
1.3.05_-_Silence
13.06_-_The_Passing_of_Satyavan
13.07_-_The_Inter-Zone
13.08_-_The_Return
1.30_-_Adonis_in_Syria
1.30_-_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.
1.31_-_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_Ritual_of_Adonis
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
1.3.4.01_-_The_Beginning_and_the_End
1.34_-_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
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.36_-_Quo_Stet_Olympus_-_Where_the_Gods,_Angels,_etc._Live
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
1.4.01_-_The_Divine_Grace_and_Guidance
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
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_-_The_Nature_of_Osiris
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
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
15.06_-_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
1.62_-_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
17.02_-_Hymn_to_the_Sun
17.07_-_Ode_to_Darkness
17.09_-_Victory_to_the_World_Master
1.70_-_Morality_1
1.71_-_Morality_2
1.72_-_Education
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.01_-_Padavali
18.04_-_Modern_Poems
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
19.09_-_On_Evil
19.10_-_Punishment
1912_12_03p
1912_12_10p
1913_06_15p
1913_11_25p
1913_12_16p
1913_12_29p
1914_02_12p
1914_02_22p
1914_03_01p
1914_04_10p
1914_04_17p
1914_04_23p
1914_05_02p
1914_05_04p
1914_06_04p
1914_06_23p
1914_06_30p
1914_08_11p
1914_08_31p
1914_10_07p
1914_10_14p
1914_11_16p
1914_11_20p
1915_03_03p
1915_03_04p
1915_11_07p
1916_12_04p
1916_12_20p
1916_12_25p
1916_12_26p
1917_03_27p
1917_03_30p
1917_03_31p
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1917_07_13p
1917_09_24p
1917_10_15p
1918_10_10p
19.18_-_On_Impurity
1920_06_22p
19.20_-_The_Path
19.24_-_The_Canto_of_Desire
19.26_-_The_Brahmin
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_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
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
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
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
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.
1951-02-05_-_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
1951-02-12_-_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
1951-03-26_-_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
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-04-01
1953-04-08
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
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
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
1954-04-07_-_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
1954-06-16_-_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
1954-09-15_-_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
1954-11-10_-_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
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-09-21_-_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_...
1955-10-12_-_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...
1955-11-02_-_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
1955-11-23_-_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
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_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
1956-09-19_-_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
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-28_-_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
1956-12-12_-_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
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-20_-_Never_sit_down,_true_repose
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_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
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-08-28_-_Freedom_and_Divine_Will
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-10-16_-_Story_of_successive_involutions
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
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
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-02_-_Correcting_a_mistake
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-23_-_Progress_and_bargaining
1958-05-21_-_Mental_honesty
1958-06-04_-_New_birth
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-07-09_-_Faith_and_personal_effort
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958-10-08_-_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_11_07
1958_11_21
1958_11_28
1960_03_02
1960_04_20
1960_05_04
1960_07_19
1960_11_11?_-_48
1960_11_13?_-_50
1961_03_11_-_58
1961_05_22?
1961_07_18
1962_01_12
1962_01_21
1962_02_27
1962_10_06
1963_03_06
1963_05_15
1963_11_04
1964_02_05_-_98
1964_03_25
1964_09_16
1965_12_25
1965_12_26?
1966_07_06
1969_08_03
1969_09_18
1969_09_27
1969_10_18
1969_10_28
1969_11_27?
1969_12_05
1969_12_21
1970_02_04
1970_02_27?
1970_03_09
1970_03_10
1970_03_14
1970_03_17
1970_03_18
1970_03_19?
1970_04_08
1970_05_12
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_Adela
1.ac_-_Happy_Dust
1.ac_-_Leah_Sublime
1.ac_-_Logos
1.ac_-_On_-_On_-_Poet
1.ac_-_Power
1.ac_-_Prologue_to_Rodin_in_Rime
1.ac_-_The_Buddhist
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Hawk_and_the_Babe
1.ac_-_The_Hermit
1.ac_-_The_Neophyte
1.ac_-_The_Quest
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.ad_-_O_Christ,_protect_me!
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_-_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_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.asak_-_On_Unitys_Way
1.at_-_St._Agnes_Eve
1.bni_-_Raga_Ramkali
1.bsf_-_Turn_cheek
1.bsv_-_The_eating_bowl_is_not_one_bronze
1.bs_-_Your_passion_stirs_me
1.bts_-_Invocation
1.bts_-_The_Bent_of_Nature
1.cs_-_We_were_enclosed_(from_Prayer_20)
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.dd_-_As_many_as_are_the_waves_of_the_sea
1.dz_-_The_track_of_the_swan_through_the_sky
1.dz_-_Treading_along_in_this_dreamlike,_illusory_realm
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
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_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_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_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_-_Count_Eberhard,_The_Groaner_Of_Wurtembert._A_War_Song
1.fs_-_Different_Destinies
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Feast_Of_Victory
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Genius
1.fs_-_Greekism
1.fs_-_Hero_And_Leander
1.fs_-_Honor_To_Woman
1.fs_-_Melancholy_--_To_Laura
1.fs_-_My_Faith
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Parables_And_Riddles
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_Resignation
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Artists
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Circle_Of_Nature
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_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Fortune-Favored
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Glove_-_A_Tale
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Infanticide
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Lay_Of_The_Mountain
1.fs_-_The_Maiden_From_Afar
1.fs_-_The_Power_Of_Song
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Walk
1.fua_-_All_who,_reflecting_as_reflected_see
1.fua_-_A_slaves_freedom
1.fua_-_God_Speaks_to_David
1.fua_-_God_Speaks_to_Moses
1.fua_-_Invocation
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.fua_-_The_Eternal_Mirror
1.fua_-_The_moths_and_the_flame
1.fua_-_The_Nightingale
1.fua_-_The_peacocks_excuse
1.hcyc_-_49_-_Just_baby_lions_follow_the_parent_(from_The_Shodoka)
1.hcyc_-_53_-_If_the_seed-nature_is_wrong,_misunderstandings_arise_(from_The_Shodoka)
1.he_-_Hakuins_Song_of_Zazen
1.he_-_The_Form_of_the_Formless_(from_Hakuins_Song_of_Zazen)
1.hs_-_A_Golden_Compass
1.hs_-_And_if,_my_friend,_you_ask_me_the_way
1.hs_-_Bring_Perfumes_Sweet_To_Me
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.hs_-_Not_Worth_The_Toil!
1.hs_-_O_Saghi,_pass_around_that_cup_of_wine,_then_bring_it_to_me
1.hs_-_Sun_Rays
1.hs_-_The_Garden
1.hs_-_The_Glow_of_Your_Presence
1.hs_-_The_Good_Darkness
1.hs_-_Then_through_that_dim_murkiness
1.hs_-_The_Secret_Draught_Of_Wine
1.hs_-_Why_Carry?
1.hs_-_Your_intellect_is_just_a_hotch-potch
1.iai_-_A_feeling_of_discouragement_when_you_slip_up
1.iai_-_How_can_you_imagine_that_something_else_veils_Him
1.iai_-_How_utterly_amazing_is_someone_who_flees_from_something_he_cannot_escape
1.iai_-_The_best_you_can_seek_from_Him
1.iai_-_The_light_of_the_inner_eye_lets_you_see_His_nearness_to_you
1.iai_-_Those_travelling_to_Him
1.ia_-_Oh-_Her_Beauty-_The_Tender_Maid!
1.ia_-_Reality
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.jda_-_When_he_quickens_all_things_(from_The_Gitagovinda)
1.jk_-_Apollo_And_The_Graces
1.jk_-_A_Song_About_Myself
1.jk_-_Ben_Nevis_-_A_Dialogue
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Dawlish_Fair
1.jk_-_Dedication_To_Leigh_Hunt,_Esq.
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Fragment_Of_The_Castle_Builder
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
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_-_Lamia._Part_I
1.jk_-_Lines_On_The_Mermaid_Tavern
1.jk_-_Lines_Rhymed_In_A_Letter_From_Oxford
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_To_A_Nightingale
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_-_Sleep_And_Poetry
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Sonnet._A_Dream,_After_Reading_Dantes_Episode_Of_Paulo_And_Francesca
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet_VIII._To_My_Brothers
1.jk_-_Sonnet._Written_In_Disgust_Of_Vulgar_Superstition
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.jk_-_Stanzas._In_A_Drear-Nighted_December
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_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_The_Gadfly
1.jk_-_To_......
1.jk_-_To_Ailsa_Rock
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_George_Felton_Mathew
1.jk_-_What_The_Thrush_Said._Lines_From_A_Letter_To_John_Hamilton_Reynolds
1.jlb_-_Chess
1.jlb_-_Cosmogonia_(&_translation)
1.jlb_-_Daybreak
1.jlb_-_Everness_(&_interpretation)
1.jlb_-_History_Of_The_Night
1.jlb_-_Instants
1.jlb_-_Limits
1.jlb_-_Parting
1.jlb_-_Shinto
1.jlb_-_Susana_Soca
1.jlb_-_The_Cyclical_Night
1.jlb_-_The_Labyrinth
1.jlb_-_The_Other_Tiger
1.jlb_-_Unknown_Street
1.jlb_-_When_sorrow_lays_us_low
1.jm_-_Response_to_a_Logician
1.jm_-_The_Song_of_the_Twelve_Deceptions
1.jr_-_A_Moment_Of_Happiness
1.jr_-_At_night_we_fall_into_each_other_with_such_grace
1.jr_-_Book_1_-_Prologue
1.jr_-_Bring_Wine
1.jr_-_Fasting
1.jr_-_God_is_what_is_nearer_to_you_than_your_neck-vein,
1.jr_-_I_Closed_My_Eyes_To_Creation
1.jr_-_Inner_Wakefulness
1.jr_-_I_smile_like_a_flower_not_only_with_my_lips
1.jr_-_Last_Night_You_Left_Me_And_Slept
1.jr_-_Like_This
1.jr_-_Love_Is_Reckless
1.jr_-_Moving_Water
1.jr_-_Not_Here
1.jr_-_Sacrifice_your_intellect_in_love_for_the_Friend
1.jr_-_Seizing_my_life_in_your_hands,_you_thrashed_me_clean
1.jr_-_Suddenly,_in_the_sky_at_dawn,_a_moon_appeared
1.jr_-_The_Breeze_At_Dawn
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_The_real_work_belongs_to_someone_who_desires_God
1.jr_-_The_Self_We_Share
1.jr_-_The_Time_Has_Come_For_Us_To_Become_Madmen_In_Your_Chain
1.jr_-_This_moment
1.jr_-_Who_Is_At_My_Door?
1.jr_-_Who_Says_Words_With_My_Mouth?
1.jr_-_With_Us
1.jr_-_You_and_I_have_spoken_all_these_words
1.jr_-_You_are_closer_to_me_than_myself_(Ghazal_2798)
1.jwvg_-_Answers_In_A_Game_Of_Questions
1.jwvg_-_Epiphanias
1.jwvg_-_Gipsy_Song
1.jwvg_-_Joy_And_Sorrow
1.jwvg_-_Longing
1.jwvg_-_The_Buyers
1.jwvg_-_The_Exchange
1.jwvg_-_The_Pupil_In_Magic
1.jwvg_-_The_Treasure_Digger
1.jwvg_-_To_The_Distant_One
1.kbr_-_Brother,_I've_Seen_Some
1.kbr_-_How_Do_You
1.kbr_-_I_have_been_thinking
1.kbr_-_Oh_Friend,_I_Love_You,_Think_This_Over
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.khc_-_this_autumn_scenes_worth_words_paint
1.lb_-_Amidst_the_Flowers_a_Jug_of_Wine
1.lb_-_Amusing_Myself
1.lb_-_Ancient_Air_(39)
1.lb_-_A_Song_Of_An_Autumn_Midnight
1.lb_-_Autumn_Air
1.lb_-_Autumn_Air_by_Li_Po
1.lb_-_Bitter_Love_by_Li_Po
1.lb_-_Bringing_in_the_Wine
1.lb_-_Chiang_Chin_Chiu
1.lb_-_Ch'ing_P'ing_Tiao
1.lb_-_Climbing_West_Of_Lotus_Flower_Peak
1.lb_-_Climbing_West_of_Lotus_Flower_Peak
1.lb_-_Crows_Calling_At_Night
1.lb_-_Down_From_The_Mountain
1.lb_-_Down_Zhongnan_Mountain
1.lb_-_Drinking_in_the_Mountains
1.lb_-_Endless_Yearning_by_Li_Po
1.lb_-_Exile's_Letter
1.lb_-_Gold_painted_jars_-_wines_worth_a_thousand
1.lb_-_His_Dream_Of_Skyland
1.lb_-_Lament_for_Mr_Tai
1.lb_-_Lament_On_an_Autumn_Night
1.lb_-_Looking_For_A_Monk_And_Not_Finding_Him
1.lb_-_Lu_Mountain,_Kiangsi
1.lb_-_Moon_at_the_Fortified_Pass_by_Li_Po
1.lb_-_Poem_by_The_Bridge_at_Ten-Shin
1.lb_-_Reaching_the_Hermitage
1.lb_-_Remembering_the_Springs_at_Chih-chou
1.lb_-_Song_of_an_Autumn_Midnight_by_Li_Po
1.lb_-_The_Moon_At_The_Fortified_Pass
1.lb_-_The_Old_Dust
1.lb_-_The_River-Captains_Wife__A_Letter
1.lb_-_The_River-Merchant's_Wife:_A_Letter
1.lb_-_Thoughts_On_a_Quiet_Night_by_Li_Po
1.lb_-_Through_The_Yangzi_Gorges
1.lb_-_To_His_Two_Children
1.lb_-_Visiting_A_Taoist_On_Tiatien_Mountain
1.lc_-_Jabberwocky
1.lla_-_Drifter,_on_your_feet,_get_moving!
1.lla_-_Forgetful_one,_get_up!
1.lla_-_I_hacked_my_way_through_six_forests
1.lla_-_Intense_cold_makes_water_ice
1.lla_-_I_traveled_a_long_way_seeking_God
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Christmas_Snows
1.lovecraft_-_Despair
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Festival
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Good_Saint_Nick
1.lovecraft_-_Halloween_In_A_Suburb
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_Nathicana
1.lovecraft_-_Nemesis
1.lovecraft_-_Ode_For_July_Fourth,_1917
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_The_Ancient_Track
1.lovecraft_-_The_Bride_Of_The_Sea
1.lovecraft_-_The_Cats
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_Edward_John_Moreton_Drax_Plunkelt,
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.mb_-_awake_at_night
1.mb_-_Clouds
1.mb_-_Collection_of_Six_Haiku
1.mbn_-_The_Soul_Speaks_(from_Hymn_on_the_Fate_of_the_Soul)
1.mb_-_Why_Mira_Cant_Come_Back_to_Her_Old_House
1.mb_-_wrapping_the_rice_cakes
1.mdl_-_The_Creation_of_Elohim
1.ml_-_Realisation_of_Dreams_and_Mind
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.ms_-_No_End_Point
1.nmdv_-_Laughing_and_playing,_I_came_to_Your_Temple,_O_Lord
1.okym_-_44_-_The_mighty_Mahmud,_the_victorious_Lord
1.okym_-_49_-_Tis_all_a_Chequer-board_of_Nights_and_Days
1.okym_-_51_-_The_Moving_Finger_writes-_and,_having_writ
1.okym_-_58_-_Oh,_Thou,_who_Man_of_baser_Earth_didst_make
1.okym_-_61_-_Then_said_another_--_Surely_not_in_vain
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_A_Hate-Song
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_An_Allegory
1.pbs_-_Arethusa
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_-_Charles_The_First
1.pbs_-_Despair
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Fiordispina
1.pbs_-_Fragment_-_Apostrophe_To_Silence
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragments_Supposed_To_Be_Parts_Of_Otho
1.pbs_-_Fragment_-_The_Lakes_Margin
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Ginevra
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Homers_Hymn_To_The_Moon
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Invocation
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_-_The_cold_earth_slept_below
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_Melody_To_A_Scene_Of_Former_Times
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Ode_To_Naples
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_An_Icicle_That_Clung_To_The_Grass_Of_A_Grave
1.pbs_-_Orpheus
1.pbs_-_Pater_Omnipotens
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Revenge
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Saint_Edmonds_Eve
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song
1.pbs_-_Song._Sorrow
1.pbs_-_Stanzas._--_April,_1814
1.pbs_-_Stanza-_Written_At_Bracknell
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_Question
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Sunset
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_-_Time
1.pbs_-_To_The_Lord_Chancellor
1.pbs_-_To_The_Republicans_Of_North_America
1.pbs_-_To_William_Shelley
1.pbs_-_War
1.pbs_-_With_A_Guitar,_To_Jane
1.pbs_-_Written_At_Bracknell
1.poe_-_A_Dream
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Dreamland
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_The_Coliseum
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_The_Sleeper
1.poe_-_To_The_Lake
1.raa_-_And_YHVH_spoke_to_me_when_I_saw_His_name
1.rajh_-_God_Pursues_Me_Everywhere
1.rb_-_Abt_Vogler
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_A_Lovers_Quarrel
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_A_Toccata_Of_Galuppi's
1.rb_-_Before
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_De_Gustibus
1.rb_-_Evelyn_Hope
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Garden_Francies
1.rb_-_Holy-Cross_Day
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_In_A_Gondola
1.rb_-_Introduction:_Pippa_Passes
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Meeting_At_Night
1.rb_-_Nationality_In_Drinks
1.rb_-_Old_Pictures_In_Florence
1.rb_-_O_Lyric_Love
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Prospice
1.rb_-_Protus
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Soliloquy_Of_The_Spanish_Cloister
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Boy_And_the_Angel
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Guardian-Angel
1.rb_-_The_Italian_In_England
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_-_Waring
1.rmpsd_-_Conquer_Death_with_the_drumbeat_Ma!_Ma!_Ma!
1.rmpsd_-_I_drink_no_ordinary_wine
1.rmpsd_-_In_the_worlds_busy_market-place,_O_Shyama
1.rmpsd_-_Mother,_am_I_Thine_eight-months_child?
1.rmpsd_-_Mother_this_is_the_grief_that_sorely_grieves_my_heart
1.rmpsd_-_O_Death!_Get_away-_what_canst_thou_do?
1.rmpsd_-_Of_what_use_is_my_going_to_Kasi_any_more?
1.rmpsd_-_Once_for_all,_this_time
1.rmpsd_-_This_time_I_shall_devour_Thee_utterly,_Mother_Kali!
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rmr_-_Black_Cat_(Schwarze_Katze)
1.rmr_-_Childhood
1.rmr_-_Dedication
1.rmr_-_Dedication_To_M...
1.rmr_-_Elegy_I
1.rmr_-_Elegy_X
1.rmr_-_Encounter_In_The_Chestnut_Avenue
1.rmr_-_Evening_Love_Song
1.rmr_-_Little_Tear-Vase
1.rmr_-_On_Hearing_Of_A_Death
1.rmr_-_Portrait_of_my_Father_as_a_Young_Man
1.rmr_-_Sense_Of_Something_Coming
1.rmr_-_Song_Of_The_Women_To_The_Poet
1.rmr_-_The_Alchemist
1.rmr_-_The_Last_Evening
1.rmr_-_The_Swan
1.rmr_-_To_Lou_Andreas-Salome
1.rmr_-_You_Who_Never_Arrived
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_-_All_These_I_Loved
1.rt_-_At_The_Last_Watch
1.rt_-_Authorship
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Broken_Song
1.rt_-_Closed_Path
1.rt_-_Compensation
1.rt_-_Farewell
1.rt_-_Freedom
1.rt_-_Friend
1.rt_-_Gitanjali
1.rt_-_Hard_Times
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_I_Found_A_Few_Old_Letters
1.rt_-_Journey_Home
1.rt_-_Krishnakali
1.rt_-_Lamp_Of_Love
1.rt_-_Lord_Of_My_Life
1.rt_-_Lovers_Gifts_LXX_-_Take_Back_Your_Coins
1.rt_-_Lovers_Gifts_VIII_-_There_Is_Room_For_You
1.rt_-_Lovers_Gifts_XL_-_A_Message_Came
1.rt_-_Lovers_Gifts_XLIII_-_Dying,_You_Have_Left_Behind
1.rt_-_Lovers_Gifts_XLVIII_-_I_Travelled_The_Old_Road
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_My_Present
1.rt_-_On_The_Nature_Of_Love
1.rt_-_On_The_Seashore
1.rt_-_Palm_Tree
1.rt_-_Paper_Boats
1.rt_-_Salutation
1.rt_-_Shyama
1.rt_-_Sleep-Stealer
1.rt_-_Stray_Birds_21_-_30
1.rt_-_The_Banyan_Tree
1.rt_-_The_Further_Bank
1.rt_-_The_Gardener_LXIV_-_I_Spent_My_Day
1.rt_-_The_Gardener_LXIX_-_I_Hunt_For_The_Golden_Stag
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_XI_-_Come_As_You_Are
1.rt_-_The_Gardener_XLVIII_-_Free_Me
1.rt_-_The_Gardener_XLVI_-_You_Left_Me
1.rt_-_The_Gardener_XXVIII_-_Your_Questioning_Eyes
1.rt_-_The_Hero(2)
1.rt_-_The_Home
1.rt_-_The_Homecoming
1.rt_-_The_Journey
1.rt_-_The_Last_Bargain
1.rt_-_The_Merchant
1.rt_-_The_Rainy_Day
1.rt_-_The_Recall
1.rt_-_The_Sailor
1.rt_-_Twelve_OClock
1.rt_-_Unyielding
1.rt_-_Vocation
1.rt_-_We_Are_To_Play_The_Game_Of_Death
1.rt_-_When_Day_Is_Done
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.rwe_-_Alphonso_Of_Castile
1.rwe_-_Berrying
1.rwe_-_Brahma
1.rwe_-_Dmonic_Love
1.rwe_-_Fable
1.rwe_-_Flower_Chorus
1.rwe_-_Forerunners
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Gnothi_Seauton
1.rwe_-_Good-bye
1.rwe_-_Hamatreya
1.rwe_-_Initial_Love
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_Monadnoc
1.rwe_-_My_Garden
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_Song_of_Nature
1.rwe_-_Tact
1.rwe_-_The_Adirondacs
1.rwe_-_The_Chartist's_Complaint
1.rwe_-_The_Cumberland
1.rwe_-_The_Forerunners
1.rwe_-_The_Past
1.rwe_-_The_Rhodora_-_On_Being_Asked,_Whence_Is_The_Flower?
1.rwe_-_The_River_Note
1.rwe_-_The_Titmouse
1.rwe_-_Threnody
1.rwe_-_To_Rhea
1.rwe_-_Wakdeubsankeit
1.rwe_-_Woodnotes
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.sfa_-_Let_the_whole_of_mankind_tremble
1.sig_-_Thou_art_One
1.sjc_-_Full_of_Hope_I_Climbed_the_Day
1.sjc_-_The_Fountain
1.sjc_-_Without_a_Place_and_With_a_Place
1.srd_-_Shes_found_him,_she_has,_but_Radha_disbelieves
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Song_of_the_Poppadum
1.ss_-_This_bodys_lifetime_is_like_a_bubbles
1.sv_-_In_dense_darkness,_O_Mother
1.sv_-_Kali_the_Mother
1.tc_-_After_Liu_Chai-Sangs_Poem
1.tc_-_Success_and_failure?_No_known_address
1.tc_-_Unsettled,_a_bird_lost_from_the_flock
1.tr_-_My_Cracked_Wooden_Bowl
1.tr_-_Reply_To_A_Friend
1.tr_-_Slopes_Of_Mount_Kugami
1.tr_-_The_Way_Of_The_Holy_Fool
1.wb_-_Awake!_awake_O_sleeper_of_the_land_of_shadows
1.wby_-_A_Dramatic_Poem
1.wby_-_A_First_Confession
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_IV._The_Death_Of_The_Hare
1.wby_-_A_Man_Young_And_Old_-_VI._His_Memories
1.wby_-_A_Man_Young_And_Old_-_VII._The_Friends_Of_His_Youth
1.wby_-_A_Man_Young_And_Old_-_X._His_Wildness
1.wby_-_A_Model_For_The_Laureate
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_A_Prayer_For_My_Son
1.wby_-_Are_You_Content?
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Beautiful_Lofty_Things
1.wby_-_Colonel_Martin
1.wby_-_Consolation
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_Grown_Old_Looks_At_The_Dancers
1.wby_-_Crazy_Jane_On_God
1.wby_-_Crazy_Jane_On_The_Day_Of_Judgment
1.wby_-_Crazy_Jane_Reproved
1.wby_-_Cuchulains_Fight_With_The_Sea
1.wby_-_Demon_And_Beast
1.wby_-_Ego_Dominus_Tuus
1.wby_-_For_Anne_Gregory
1.wby_-_From_A_Full_Moon_In_March
1.wby_-_Her_Vision_In_The_Wood
1.wby_-_High_Talk
1.wby_-_Hound_Voice
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_Lapis_Lazuli
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Mohini_Chatterjee
1.wby_-_News_For_The_Delphic_Oracle
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_On_A_Picture_Of_A_Black_Centaur_By_Edmund_Dulac
1.wby_-_Parnells_Funeral
1.wby_-_Paudeen
1.wby_-_Red_Hanrahans_Song_About_Ireland
1.wby_-_Responsibilities_-_Introduction
1.wby_-_Roger_Casement
1.wby_-_Sailing_to_Byzantium
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Supernatural_Songs
1.wby_-_Sweet_Dancer
1.wby_-_That_The_Night_Come
1.wby_-_The_Attack_On_the_Playboy_Of_The_Western_World,_1907
1.wby_-_The_Black_Tower
1.wby_-_The_Cat_And_The_Moon
1.wby_-_The_Chosen
1.wby_-_The_Death_of_Cuchulain
1.wby_-_The_Ghost_Of_Roger_Casement
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Great_Day
1.wby_-_The_Grey_Rock
1.wby_-_The_Meditation_Of_The_Old_Fisherman
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Old_Stone_Cross
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Pilgrim
1.wby_-_The_Results_Of_Thought
1.wby_-_The_Saint_And_The_Hunchback
1.wby_-_The_Second_Coming
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Song_Of_The_Happy_Shepherd
1.wby_-_The_Statesmans_Holiday
1.wby_-_The_Statues
1.wby_-_The_Three_Bushes
1.wby_-_The_Three_Hermits
1.wby_-_The_Tower
1.wby_-_The_Two_Kings
1.wby_-_The_Two_Trees
1.wby_-_The_Valley_Of_The_Black_Pig
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_Wild_Old_Wicked_Man
1.wby_-_Three_Marching_Songs
1.wby_-_Three_Songs_To_The_One_Burden
1.wby_-_Three_Songs_To_The_Same_Tune
1.wby_-_Three_Things
1.wby_-_To_A_Shade
1.wby_-_To_A_Young_Beauty
1.wby_-_Under_Ben_Bulben
1.wby_-_Under_The_Round_Tower
1.wby_-_Vacillation
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_-_After_The_Sea-Ship
1.whitman_-_A_Hand-Mirror
1.whitman_-_Ah_Poverties,_Wincings_Sulky_Retreats
1.whitman_-_All_Is_Truth
1.whitman_-_A_March_In_The_Ranks,_Hard-prest
1.whitman_-_American_Feuillage
1.whitman_-_Among_The_Multitude
1.whitman_-_A_Paumanok_Picture
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Camps_Of_Green
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_City_Of_Ships
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Drum-Taps
1.whitman_-_Europe,_The_72d_And_73d_Years_Of_These_States
1.whitman_-_Faces
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_Good-Bye_My_Fancy!
1.whitman_-_Great_Are_The_Myths
1.whitman_-_Hours_Continuing_Long
1.whitman_-_I_Dreamd_In_A_Dream
1.whitman_-_In_Midnight_Sleep
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Italian_Music_In_Dakota
1.whitman_-_Longings_For_Home
1.whitman_-_Look_Down,_Fair_Moon
1.whitman_-_Mannahatta
1.whitman_-_Not_The_Pilot
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_O_Captain!_My_Captain!
1.whitman_-_One_Sweeps_By
1.whitman_-_On_The_Beach_At_Night
1.whitman_-_O_Star_Of_France
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Over_The_Carnage
1.whitman_-_Passage_To_India
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_-_Red_Jacket_(From_Aloft)
1.whitman_-_Respondez!
1.whitman_-_Rise,_O_Days
1.whitman_-_Salut_Au_Monde
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Shut_Not_Your_Doors
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_III
1.whitman_-_Song_Of_Myself-_IV
1.whitman_-_Song_Of_Myself-_IX
1.whitman_-_Song_Of_Myself-_LII
1.whitman_-_Song_Of_Myself-_X
1.whitman_-_Song_Of_Myself-_XI
1.whitman_-_Song_Of_Myself-_XII
1.whitman_-_Song_Of_Myself-_XIII
1.whitman_-_Song_Of_Myself-_XLI
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XLIII
1.whitman_-_Song_Of_Myself-_XLIX
1.whitman_-_Song_Of_Myself-_XLV
1.whitman_-_Song_Of_Myself-_XV
1.whitman_-_Song_Of_Myself-_XVI
1.whitman_-_Song_Of_Myself-_XXII
1.whitman_-_Song_Of_Myself-_XXIX
1.whitman_-_Song_Of_Myself-_XXVI
1.whitman_-_Song_Of_Myself-_XXVII
1.whitman_-_Song_Of_Myself-_XXXI
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXIV
1.whitman_-_Song_Of_Myself-_XXXVI
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_-_Starting_From_Paumanok
1.whitman_-_States!
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_The_Ox_tamer
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_Sleepers
1.whitman_-_The_Torch
1.whitman_-_The_Unexpressed
1.whitman_-_The_Voice_of_the_Rain
1.whitman_-_The_Wound_Dresser
1.whitman_-_This_Compost
1.whitman_-_Thoughts_(2)
1.whitman_-_To_A_Locomotive_In_Winter
1.whitman_-_To_The_Garden_The_World
1.whitman_-_To_The_Leavend_Soil_They_Trod
1.whitman_-_To_Think_Of_Time
1.whitman_-_Turn,_O_Libertad
1.whitman_-_Wandering_At_Morn
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.whitman_-_With_All_Thy_Gifts
1.whitman_-_With_Antecedents
1.whitman_-_Year_Of_Meteors,_1859_60
1.ww_-_10_-_Alone_far_in_the_wilds_and_mountains_I_hunt
1.ww_-_1_-_I_celebrate_myself,_and_sing_myself
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4_-_Trippers_and_askers_surround_me
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_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_9_-_The_big_doors_of_the_country_barn_stand_open_and_ready
1.ww_-_Address_To_A_Child_During_A_Boisterous_Winter_By_My_Sister
1.ww_-_A_Fact,_And_An_Imagination,_Or,_Canute_And_Alfred,_On_The_Seashore
1.ww_-_A_Farewell
1.ww_-_After-Thought
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_Anecdote_For_Fathers
1.ww_-_An_Evening_Walk
1.ww_-_A_Night-Piece
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_Artegal_And_Elidure
1.ww_-_At_Applewaite,_Near_Keswick_1804
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Brook!_Whose_Society_The_Poet_Seeks
1.ww_-_By_The_Seaside
1.ww_-_Deer_Fence
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Even_As_A_Dragons_Eye_That_Feels_The_Stress
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_-_Fields_and_Gardens_by_the_River_Qi
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hart-Leap_Well
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_Indignation_Of_A_High-Minded_Spaniard
1.ww_-_Influence_of_Natural_Objects
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_Laodamia
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Living_in_the_Mountain_on_an_Autumn_Night
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Maternal_Grief
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Yarrow_Unvisited
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Minstrels
1.ww_-_O_Captain!_my_Captain!
1.ww_-_Ode
1.ww_-_Ode_Composed_On_A_May_Morning
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Power_Of_Music
1.ww_-_Ruth
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Star-Gazers
1.ww_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Brothers
1.ww_-_The_Childless_Father
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Farmer_Of_Tilsbury_Vale
1.ww_-_The_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_The_Fountain
1.ww_-_The_French_Army_In_Russia,_1812-13
1.ww_-_The_Green_Linnet
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_Longest_Day
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_Old_Cumberland_Beggar
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Simplon_Pass
1.ww_-_The_Thorn
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_-_To_Joanna
1.ww_-_To_M.H.
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_Vaudracour_And_Julia
1.ww_-_View_From_The_Top_Of_Black_Comb
1.ww_-_Waldenses
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
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_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_Unvisited
1.yni_-_The_Celestial_Fire
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
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_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_Path
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Tavern
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_-_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
2.03_-_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_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
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_Line_of_Light_and_The_Impression
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_ON_THE_RABBLE
2.06_-_Reality_and_the_Cosmic_Illusion
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_-_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
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
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_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_-_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_-_The_Central_Process_of_the_Sadhana
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
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Crown
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_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
2.1.3.2_-_Study
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
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
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.1.4.4_-_Homework
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
2.14_-_ON_THE_LAND_OF_EDUCATION
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_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_ON_SCHOLARS
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
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.19_-_THE_SOOTHSAYER
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.20_-_Chance
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
2.21_-_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_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_Back_to_Back__Face_to_Face__and_The_Process_of_Sawing_Through
2.24_-_Gnosis_and_Ananda
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_-_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
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.02_-_Mantra_and_Japa
2.3.02_-_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
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_I_have_a_hundred_lives
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
2.3.1.09_-_Inspiration_and_Understanding
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
2.3.1.13_-_Inspiration_during_Sleep
23.11_-_Observations_III
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02_-_Bhakti,_Devotion,_Worship
24.02_-_Notes_on_Savitri_I
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
25.03_-_Songs_of_Ramprasad
25.04_-_In_Love_with_Darkness
25.06_-_FORWARD
25.07_-_TEARS_OF_GRIEF
26.05_-_Modern_Poets
27.04_-_A_Vision
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
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.13_-_Rabindranath_the_Artist
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_-_Proem
3.01_-_Sincerity
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_-_King_and_Queen
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Great_Secret
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_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_Four_Foundational_Practices
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.03_-_The_Soul_Is_Mortal
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_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_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Formula_of_I.A.O.
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Sage
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07_-_ON_PASSING_BY
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_ON_APOSTATES
3.08_-_Purification
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
31.01_-_The_Heart_of_Bengal
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
3.1.03_-_A_Realistic_Adwaita
31.05_-_Vivekananda
3.1.08_-_To_the_Sea
31.09_-_The_Cause_of_Indias_Decline
3.10_-_ON_THE_THREE_EVILS
3.10_-_Punishment
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.15_-_Rebirth
3.1.19_-_Parabrahman
3.11_-_Epilogue
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.14_-_ON_THE_GREAT_LONGING
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
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Vision
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_To_the_Ganges
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
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
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
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
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
34.07_-_The_Bride_of_Brahman
3.4.1.01_-_Poetry_and_Sadhana
34.10_-_Hymn_To_Earth
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
35.02_-_Hymn_to_Hara-Gauri
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.09_-_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
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
3.8.1.04_-_Different_Methods_of_Writing
39.08_-_Release
39.09_-_Just_Be_There_Where_You_Are
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
4.01_-_Circumstances
4.01_-_INTRODUCTION
4.01_-_Introduction
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
4.02_-_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_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
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
41.03_-_Bengali_Poems_of_Sri_Aurobindo
4.10_-_AT_NOON
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_-_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
4.16_-_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
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
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_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.11_-_Psychic_Intensity
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.08_-_Overmind_Experiences
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.41_-_Chapter_One
4.4.2.04_-_Ascent_and_Dissolution
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.42_-_Chapter_Two
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.43_-_Chapter_Three
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.6.01_-_Sensations_in_the_Inner_Centres
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
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_-_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
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
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_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.05_-_Patience_and_Perseverance
7.06_-_The_Simple_Life
7.07_-_Prudence
7.08_-_Sincerity
7.09_-_Right_Judgement
7.11_-_Building_and_Destroying
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.2.03_-_The_Other_Earths
7.3.10_-_The_Lost_Boat
7.5.21_-_The_Pilgrim_of_the_Night
7.5.27_-_The_Infinite_Adventure
7.6.02_-_The_World_Game
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
A_God's_Labour
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(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_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
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_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
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_-_Of_Virtues.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
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_03.05_-_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_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.06b_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.03_-_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_05.07_-_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
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.01_-_GNOSIS
LUX.03_-_INVOCATION
LUX.06_-_DIVINATION
Medea_-_A_Vergillian_Cento
Meno
MMM.01_-_MIND_CONTROL
MoM_References
P.11_-_MAGICAL_WEAPONS
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1909_06_18
r1909_06_24
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Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
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_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_Philippians
the_Eternal_Wisdom
The_First_Epistle_of_Paul_to_the_Corinthians
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_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
The_Hidden_Words_text
The_Immortal
The_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_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Waiting
The_Wall_and_the_BOoks
The_Witness
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

SIMILAR TITLES
ack
acknowledge
Acknowledge the Immaculate Splendor of Savitri
Atlantic article backup - The Human Fear of Total Knowledge
A Trackless Path
backups
black
hacker
Hacking
JRE 1236 - Jack Dorsey
L01 - Context and Background
Liber 148 - The Soldier and the Hunchback
new roguelike (racket) (jrl)
racket
racket colors
racket (commands)
racket commands
The Black Hole War - My Battle with Stephen Hawking to Make the World Safe for Quantum Mechanics
the Hacker
The Jack of Too Many
The Shack
the Stack

DEFINITIONS


TERMS STARTING WITH

ACK ::: 1. (character) /ak/ The mnemonic for the ACKnowledge character, ASCII code 6.2. (communications) A message transmitted to indicate that some data has been received correctly. Typically, if the sender does not receive the ACK message after some predetermined time, or receives a NAK, the original data will be sent again.[Jargon File] (1997-01-07)

ACK 1. "character" /ak/ The {mnemonic} for the ACKnowledge character, {ASCII} code 6. 2. "communications" A message transmitted to indicate that some data has been received correctly. Typically, if the sender does not receive the ACK message after some predetermined time, or receives a {NAK}, the original data will be sent again. [{Jargon File}] (1997-01-07)

Acknowledgements ::: (introduction) Many thanks to the hundreds of , mirror site maintainers and the maintainers of the following resources from which some entries originate:Mike Sendall's STING Software engineering glossary , 1993-10-13,Bill Kinnersley's v2.2, 1994-01-15,Mark Hopkins' catalogue of Free Compilers and Interpreters v6.4, 1994-02-28,The on-line hacker Jargon File v3.0.0, 1993-07-27,Internet Users' Glossary (RFC 1392, FYI 18), Jan 1993.John Cross's computer glossary, 1994-11-01.John Bayko's Great Microprocessors of the Past and Present, v4.0.0, 1994-08-18.Electronic Commerce Dictionary. (1997-08-01)

Acknowledgements "introduction" Many thanks to the thousands of {contributors (contributors.html)} and especially to the Guest Editors, mirror site maintainers and the maintainers of the following resources from which some entries originate: Mike Sendall's STING Software engineering glossary "sendall@dxpt01.cern.ch", 1993-10-13, Bill Kinnersley's {Language List (http://people.ku.edu/~nkinners/LangList/Extras/langlist.htm)} v2.2, 1994-01-15, Mark Hopkins' catalogue of Free Compilers and Interpreters v6.4, 1994-02-28, The on-line hacker {Jargon File} v3.0.0, 1993-07-27, Internet Users' Glossary (RFC 1392, FYI 18), Jan 1993. John Cross's computer glossary, 1994-11-01. John Bayko's Great Microprocessors of the Past and Present, v4.0.0, 1994-08-18. {Electronic Commerce Dictionary}. (2014-09-11)

Acknowledgement:

ACKNOWLEDGMENTS

ACKNOWLEDGMENTS

Acknowledgments

Acknowledgments xxvii

acknowledged ::: imp. & p. p. --> of Acknowledge

acknowledgedly ::: adv. --> Confessedly.

acknowledged ::: recognized the existence, truth or fact of; admitted as true, valid, or authoritative.

acknowledger ::: n. --> One who acknowledges.

acknowledge ::: v. t. --> To of or admit the knowledge of; to recognize as a fact or truth; to declare one&

acknowledging ::: p. pr. & vb. n. --> of Acknowledge

acknowledgment ::: n. --> The act of acknowledging; admission; avowal; owning; confession.
The act of owning or recognized in a particular character or relationship; recognition as regards the existence, authority, truth, or genuineness.
The owning of a benefit received; courteous recognition; expression of thanks.
Something given or done in return for a favor,


acknow ::: v. t. --> To recognize.
To acknowledge; to confess.



TERMS ANYWHERE

1. A loose pliable covering for the head and neck, often attached to a robe or jacket. 2. Something resembling this in shape or use. 3. In animals, a conformation of parts (as in the cobra and the hooded seal), or arrangement of colour about the head or neck, resembling or suggesting a hood. hoods.

1. A sweet yellowish or brownish viscid fluid produced by various bees from the nectar of flowers and used as food. 2. Something sweet, delicious or delightful. 3.* Fig. Sweetness. *honey-buds, honey-drunk, honey-fire, honey-packed, honey-sweet, honey-wine.

1. Excessive pride in one"s appearance, qualities, abilities, achievements, etc.; character or quality of being vain; conceit; an instance or display of this quality or feeling. 2. Lack of usefulness, worth, or effect; worthlessness.

1. Experiencing a desire or a pressing need for food. 2.* Fig. Extremely desirous; having a craving; avid. *3. Lacking needful or desirable elements.

1. Having no real basis or foundation in fact; fanciful, insubstantial. 2. Having no bodily or material substance. 3. Lacking material substance; materially paltry.

1. Lacking education or knowledge. 2. Unaware because of a lack of relevant information or knowledge.

1. Lacking substance, value, or basis. 2. Meaningless; senseless. 3. Futile; unavailing.

1. Lack of reality; quality of being unreal. 2. Something that is unreal, invalid, imaginary, or illusory.

1. Lack of rest; a restless, troubled, or uneasy state; disquiet. 2. Disturbance, turmoil, trouble.

1. Not real or actual. 2. Imaginary; fanciful; illusory; delusory; fantastic. 3. Lacking in truth; not genuine; false; artificial. (Sri Aurobindo also employs the word as a n.) unreal"s, unreal-seeming.

1. Subject to doubt or uncertainty; not fixed, sure, or certain; doubtful. 2. Lacking certainty, assurance, or confidence; not sure, assured, or certainly knowing; uncertain. 3. Marked or characterized by lack of sureness, assurance, or certainty.

1. Touchstone; a very smooth, fine-grained, black or dark-coloured variety of quartz or jasper (also called basanite), used for testing the quality of gold and silver alloys by the colour of the streak produced by rubbing them upon it; a piece of such stone used for this purpose. 2. *fig.* That which serves to test or try the genuineness or value of anything; a test, criterion.

a- ::: --> A, as a prefix to English words, is derived from various sources. (1) It frequently signifies on or in (from an, a forms of AS. on), denoting a state, as in afoot, on foot, abed, amiss, asleep, aground, aloft, away (AS. onweg), and analogically, ablaze, atremble, etc. (2) AS. of off, from, as in adown (AS. ofd/ne off the dun or hill). (3) AS. a- (Goth. us-, ur-, Ger. er-), usually giving an intensive force, and sometimes the sense of away, on, back, as in arise, abide, ago. (4) Old English y- or i- (corrupted from the AS. inseparable particle ge-,

aard-wolf ::: n. --> A carnivorous quadruped (Proteles Lalandii), of South Africa, resembling the fox and hyena. See Proteles. html{color:

abaiser ::: n. --> Ivory black or animal charcoal.

aback ::: adv. --> Toward the back or rear; backward.
Behind; in the rear.
Backward against the mast; -- said of the sails when pressed by the wind. ::: n. --> An abacus.


abhor ::: v. t. --> To shrink back with shuddering from; to regard with horror or detestation; to feel excessive repugnance toward; to detest to extremity; to loathe.
To fill with horror or disgust.
To protest against; to reject solemnly. ::: v. i.


abox ::: adv. & a. --> Braced aback.

absent ::: a. --> Being away from a place; withdrawn from a place; not present.
Not existing; lacking; as, the part was rudimental or absent.
Inattentive to what is passing; absent-minded; preoccupied; as, an absent air. ::: v. t.


abstract ::: adj. 1. Withdrawn or separated from matter, from material embodiment, from practice, or from particular examples; theoretical. 2. In the fine arts, characterized by lack of or freedom from representational qualities. n. 3. Something that concentrates in itself the essential qualities of anything more extensive or more general, or of several things; essence.

access ::: n. --> A coming to, or near approach; admittance; admission; accessibility; as, to gain access to a prince.
The means, place, or way by which a thing may be approached; passage way; as, the access is by a neck of land.
Admission to sexual intercourse.
Increase by something added; addition; as, an access of territory. [In this sense accession is more generally used.]
An onset, attack, or fit of disease.


acephalist ::: n. --> One who acknowledges no head or superior.

acetal ::: n. --> A limpid, colorless, inflammable liquid from the slow oxidation of alcohol under the influence of platinum black.

achillean ::: a. --> Resembling Achilles, the hero of the Iliad; invincible. html{color:

acholous ::: a. --> Lacking bile.

acinus ::: n. --> One of the small grains or drupelets which make up some kinds of fruit, as the blackberry, raspberry, etc.
A grapestone.
One of the granular masses which constitute a racemose or compound gland, as the pancreas; also, one of the saccular recesses in the lobules of a racemose gland.


acrotism ::: n. --> Lack or defect of pulsation.

acton ::: n. --> A stuffed jacket worn under the mail, or (later) a jacket plated with mail.

adagio ::: a. & adv. --> Slow; slowly, leisurely, and gracefully. When repeated, adagio, adagio, it directs the movement to be very slow. ::: n. --> A piece of music in adagio time; a slow movement; as, an adagio of Haydn. html{color:

addendum ::: n. --> A thing to be added; an appendix or addition. html{color:

adder ::: n. --> One who, or that which, adds; esp., a machine for adding numbers.
A serpent.
A small venomous serpent of the genus Vipera. The common European adder is the Vipera (/ Pelias) berus. The puff adders of Africa are species of Clotho.
In America, the term is commonly applied to several harmless snakes, as the milk adder, puffing adder, etc. html{color:


adding ::: p. pr. & vb. n. --> of Add html{color:

addorsed ::: a. --> Set or turned back to back.

adiantum ::: n. --> A genus of ferns, the leaves of which shed water; maidenhair. Also, the black maidenhair, a species of spleenwort.

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.

admission ::: n. --> The act or practice of admitting.
Power or permission to enter; admittance; entrance; access; power to approach.
The granting of an argument or position not fully proved; the act of acknowledging something /serted; acknowledgment; concession.
Acquiescence or concurrence in a statement made by another, and distinguishable from a confession in that an admission


admit ::: 1. To allow to enter, let in, receive (a person or thing). 2. Fig. To allow a matter to enter into any relation to action or thought. 3. To accept as true, or as a fact, to acknowledge, concede. 4. To allow, permit, grant. admits, admitted, admitting.

admitted ::: imp. & p. p. --> of Admit ::: a. --> Received as true or valid; acknowledged.

ADVAITA. :::One Existence; the One without a second; non-dual, absolute and indivisible unity; Monism.
People are apt to speak of the Advaita as if it were identical with Mayavada monism, just as they speak of Vedanta as if it were identical with Advaita only; that is not the case. There are several forms of Indian philosophy which base themselves upon the One Reality, but they admit also the reality of the world, the reality of the Many, the reality of the differences of the Many as well as the sameness of the One (bhedābheda). But the Many exist in the One and by the One, the differences are variations in manifestation of that which is fundamentally ever the same. This we actually see in the universal law of existence where oneness is always the basis with an endless multiplicity and difference in the oneness; as for instance there is one mankind but many kinds of man, one thing called leaf or flower, but many forms, patterns, colours of leaf and flower. Through this we can look back into one of the fundamental secrets of existence, the secret which is contained in the one reality itself. The oneness of the Infinite is not something limited, fettered to its unity; it is capable of an infinite multiplicity. The Supreme Reality is an Absolute not limited by either oneness or multiplicity but simultaneously capable of both; for both are its aspects, although the oneness is fundamental and the multiplicity depends upon the oneness.
Wide Realistic Advaita.


adversary ::: a person, group or force that opposes or attacks, or acts in a hostile manner; an opponent, antagonist; an enemy, foe. adversary"s.

affray ::: v. t. --> To startle from quiet; to alarm.
To frighten; to scare; to frighten away.
The act of suddenly disturbing any one; an assault or attack.
Alarm; terror; fright.
A tumultuous assault or quarrel; a brawl; a fray.
The fighting of two or more persons, in a public place, to the terror of others.


affret ::: n. --> A furious onset or attack.

again ::: adv. --> In return, back; as, bring us word again.
Another time; once more; anew.
Once repeated; -- of quantity; as, as large again, half as much again.
In any other place.
On the other hand.
Moreover; besides; further.


againward ::: adv. --> Back again.

agalactous ::: a. --> Lacking milk to suckle with.

aggression ::: n. --> The first attack, or act of hostility; the first act of injury, or first act leading to a war or a controversy; unprovoked attack; assault; as, a war of aggression. "Aggressions of power."

aggressive ::: a. --> Tending or disposed to aggress; characterized by aggression; making assaults; unjustly attacking; as, an aggressive policy, war, person, nation.

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

aggress ::: v. i. --> To commit the first act of hostility or offense; to begin a quarrel or controversy; to make an attack; -- with on. ::: v. t. --> To set upon; to attack. ::: n.

AGNI. ::: Fire; Fire of Sacrifice; the Fire-God; Flame of Divine Force; illumined will; Divine Will; Fire of human aspiration; flame of purification or transformation in the psychic being; psychic fire.
The psychic fire is the fire of aspiration, purification and Tapasya.
Without Agni the sacrificial flame cannot bum 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.
Agni and colours ::: the principle of Fire can manifest all the colours and the pure white fire is that which contains in itself all the colours.


  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 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

agnition ::: n. --> Acknowledgment.

agnize ::: v. t. --> To recognize; to acknowledge.

ahorseback ::: adv. --> On horseback.

aiblins ::: adv. --> Alt. of Ablins html{color:

aimless ::: a. --> Without aim or purpose; as, an aimless life. html{color:

air bed ::: --> A sack or matters inflated with air, and used as a bed.

air jacket ::: --> A jacket having air-tight cells, or cavities which can be filled with air, to render persons buoyant in swimming.

air-slacked ::: a. --> Slacked, or pulverized, by exposure to the air; as, air-slacked lime.

aknow ::: --> Earlier form of Acknow.

alamode ::: adv. & a. --> According to the fashion or prevailing mode. ::: n. --> A thin, black silk for hoods, scarfs, etc.; -- often called simply mode.

alarm ::: n. --> A summons to arms, as on the approach of an enemy.
Any sound or information intended to give notice of approaching danger; a warning sound to arouse attention; a warning of danger.
A sudden attack; disturbance; broil.
Sudden surprise with fear or terror excited by apprehension of danger; in the military use, commonly, sudden apprehension of being attacked by surprise.


alas ::: interj. --> An exclamation expressive of sorrow, pity, or apprehension of evil; -- in old writers, sometimes followed by day or white; alas the day, like alack a day, or alas the white.

alackaday ::: interj. --> An exclamation expressing sorrow.

alack ::: interj. --> An exclamation expressive of sorrow.

albicore ::: n. --> A name applied to several large fishes of the Mackerel family, esp. Orcynus alalonga. One species (Orcynus thynnus), common in the Mediterranean and Atlantic, is called in New England the horse mackerel; the tunny.

alectoromancy ::: n. --> See Alectryomancy. html{color:

alength ::: adv. --> At full length; lengthwise. html{color:

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


alga ::: n. --> A kind of seaweed; pl. the class of cellular cryptogamic plants which includes the black, red, and green seaweeds, as kelp, dulse, sea lettuce, also marine and fresh water confervae, etc.

alight ::: v. i. --> To spring down, get down, or descend, as from on horseback or from a carriage; to dismount.
To descend and settle, lodge, rest, or stop; as, a flying bird alights on a tree; snow alights on a roof.
To come or chance (upon). ::: a.


Amal: “Many obstructing agencies have to be met when one tries to break free from outwardness and plunge into the depths of one’s being. The very first of these obstructions is a poisonous serpent like a cobra—a terrifying front with a long supporting background of fearful forces.”

Amal: “ ‘Resist’ means ‘hold back’ or rather ‘force back’. Death is giving gifts. Savitri asks him to keep or rather force back his gifts.”

Amal: “Several expressions seem to be used to suggest the paradisical character of the world—‘God’s yes and no’ as said in the last line of the preceding page. ‘The mystic drake’ is one of them, with its white head and black tail.”

ambush ::: 1. An act or instance of lying concealed so as to attack by surprise. 2. The concealed position itself. ambushes.

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

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

.any integral yoga, if we do not go back from the outer self and become aware of all this inner being and inner nature. For then alone can we break the limitations of the ignorant external self which receives consciously only the outer touches and knows things indirectly through the outer mind and senses, and become directly aware of the universal consciousness and the universal forces that play through us and around us. And then only too

a person whose back is humped in a convex position because of abnormal spinal curvature.

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.

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.

Apsaras ::: “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.

Asana is used by the Rajayoga only in its easiest and most natural position, that naturally taken by the body when seated and gathered together, but wth the back and head strictly erect and in a straight line, so that there may be no deflection of the spinal chord. The object of the fatter rule I's obviously con- nected with the theory of the six Chakras and the circulation of the vital energy between the mul&dhara and^he brahmarandhra.

ASCENT AND RETURN. ::: Once the being or its different parts begin to ascend to the planes above, any part of the being may do it, frontal or other. The samskāra that one cannot come back must be got rid of. One can have the experience of Nirvana at the summit of the mind or anywhere in those planes that are now superconscient to the mind; the mind spiritualised by the ascent into Self has the sense of laya, dissolution of itself, its thoughts, movements, samskāras into a superconscient Silence and Infinity which it is unable to grasp, - the Unknowable. But this would bring or lead to some form of Nirvana only if one makes Nirvana the goal, if one is tied to the mind and accepts its dissolution into the Infinite as one’s own dissolution or if one has not the capacity to reorganise experience on a higher than the mental plane. But otherwise what was superconscient becomes conscient, one begins to possess or else to be the instrument of the dynamis of the higher planes and there is a movement, not of liberation into Nirvana but of liberation and transformation. However high one goes one can always return, unless one has the will not to do so.

As for the outer attacks and adverse circumstances, that depends on the action of the Force transforming the relations of the being with the outer Nature ; as the victory of the Force proceeds, they will be eliminated ; but however long they last, they cannot impede the sadhana, for then even adverse things and happenings become a means for its advance and for the growth of the spirit.

assail ::: 1. To attack vigorously or violently; assault. 2. To impinge upon; make an impact on; beset. 3. To take upon oneself a difficult challenge with the intention of mastering it. assailed, assailing.

assault ::: a sudden violent attack; invasion; onslaught. assaults, assaulting.

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

At every step of the journey, they are there attacking furiously.

a ::: --> The first letter of the English and of many other alphabets. The capital A of the alphabets of Middle and Western Europe, as also the small letter (a), besides the forms in Italic, black letter, etc., are all descended from the old Latin A, which was borrowed from the Greek Alpha, of the same form; and this was made from the first letter (/) of the Phoenician alphabet, the equivalent of the Hebrew Aleph, and itself from the Egyptian origin. The Aleph was a consonant letter, with a guttural breath sound that was not an element of Greek articulation;

Attacks of illnesses ::: These forces, when thronm out, retreat into the environmental consciousness and remain there concealed and at any opportunity make an attack on the centres accustomed to receive them (external mind and the external emotional) and get in. This happens with most sadbakas. Two things are neces- sary — (1) to open fully the physical to the higher forces, (2) to reach the stage when even if the forces attack they cannot come fully in, the inner being remaining calm and free. Then even if there is still a surface dIfiBcuIty, there will not be these overpowerings.

attack ::: the act of setting upon with violent force.; launching a physical assault (against) attacks.

a very dark black.

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

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

acknowledged ::: imp. & p. p. --> of Acknowledge

acknowledgedly ::: adv. --> Confessedly.

acknowledged ::: recognized the existence, truth or fact of; admitted as true, valid, or authoritative.

acknowledger ::: n. --> One who acknowledges.

acknowledge ::: v. t. --> To of or admit the knowledge of; to recognize as a fact or truth; to declare one&

acknowledging ::: p. pr. & vb. n. --> of Acknowledge

acknowledgment ::: n. --> The act of acknowledging; admission; avowal; owning; confession.
The act of owning or recognized in a particular character or relationship; recognition as regards the existence, authority, truth, or genuineness.
The owning of a benefit received; courteous recognition; expression of thanks.
Something given or done in return for a favor,


acknow ::: v. t. --> To recognize.
To acknowledge; to confess.


bald ::: lacking natural growth or covering as bare trees, landscape, etc.

bankruptcy ::: 1. A state of complete lack of some abstract property; "spiritual bankruptcy”; "moral bankruptcy”; "intellectual bankruptcy”. 2. Depleted of valuable qualities or characteristics.

bare ::: v. 1. To make bare; uncover or reveal. 2. Fig. To expose. bared, baring. adj. 3. Lacking clothing or covering; naked 4. Fig. Exposed to view; undisguised. 5. Just sufficient; mere. 6. Lacking embellishment or ornamentation; unembellished; simple; plain. 7. Unprotected; without defence. 8. Devoid of covering, a leafless trees. 9. Sheer, as bare cliffs. heaven-bare, bareness.

barren ::: 1. Unproductive of results or gains; unprofitable. 2. Lacking vegetation, especially useful vegetation. 3. Devoid of something specified.

base ::: n. 1. The fundamental principle or underlying concept of a system or theory; a basis, foundation. 2. A fundamental ingredient; a chief constituent. adj. 3. Having or showing a contemptible, mean-spirited, or selfish lack of human decency; morally low. base"s. baser.

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.

backward ::: 1. To, toward or into the past. 2. In or toward a past time. 3. Late in developing, behind; slow, esp. relating to time or progress. far-backward.

bending ::: pulling back the string of (a bow or the like) in preparation for shooting.

bereft ::: deprived of or lacking something needed or expected.

beset ::: 1. Attacked from all sides. 2. Hemmed in; surrounded.

bestial ::: resembling a beast; brutal; savage; lacking refinement; depraved.

BLACK MAGIC. ::: Occultism of the adverse powers. The occultism of the divine Powers is quite different. One is based on unity, the other on division.

blank ::: n. 1. Fig. Any void space. blanks. adj. 2. Empty, without contents, void, bare. 3. Devoid of activity, interest, or distinctive character; empty. 4. Mere, bare, simple. 5. Lacking expression; expressionless, showing no interest or emotion, vacant. 6. Absolute; complete. blankness.

blind ::: adj. 1. Unable to see; lacking the sense of sight; sightless. Also fig. 2. Unwilling or unable to perceive or understand. 3. Lacking all consciousness or awareness. 4. Not having or based on reason or intelligence; absolute and unquestioning. 5. Not characterized or determined by reason or control. 6. Purposeless; fortuitous, random. 7. Undiscriminating; heedless; reckless. 8. Enveloped in darkness; dark, dim, obscure. 9. Dense enough to form a screen. 10. Covered or concealed from sight; hidden from immediate view. 11. Having no openings or passages for light; (a window or door) walled up. blindest, half-blind. v. 12. To deprive of sight permanently or temporarily. 13. To make sightless momentarily; dazzle. blinded.* n. 14. A blind person, esp. as pl., those who are blind. 15. Fig.* Any thing or action intended to conceal one"s real intention; a pretence, a pretext; subterfuge.

blinded ::: 1. Sightless; deprived of sight or withheld the light from. 2. Fig. Unable or unwilling to perceive or understand, lacking in perception or foresight; deprived or destitute of spiritual light or guidance. thought-blinded.

blindness ::: 1. A lack or impairment of vision. 2. *Fig.* Lack of vision or awareness.

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.

BLOWS. ::: Blows are the order of existence ; our own nature and the nature of things bring them upon us until we learn to present to them a back which they cannot touch.

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

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.**

bubble ::: anything that lacks firmness, substance, or permanence.

bundles ::: a group of objects held together, as by tying or wrapping; packages.

"But in the larger universal consciousness there must be a power of carrying this movement to its absolute point, to the greatest extreme possible for any relative movement to reach, and this point is reached, not in human unconsciousness which is not abiding and always refers back to the awakened conscious being that man normally and characteristically is, but in the inconscience of material Nature. This inconscience is no more real than the ignorance of exclusive concentration in our temporary being which limits the waking consciousness of man; for as in us, so in the atom, the metal, the plant, in every form of material Nature, in every energy of material Nature, there is, we know, a secret soul, a secret will, a secret intelligence at work, other than the mute self-oblivious form, the Conscient, — conscient even in unconscious things, — of the Upanishad, without whose presence and informing Conscious-Force or Tapas no work of Nature could be done.” The Life Divine

“But in the larger universal consciousness there must be a power of carrying this movement to its absolute point, to the greatest extreme possible for any relative movement to reach, and this point is reached, not in human unconsciousness which is not abiding and always refers back to the awakened conscious being that man normally and characteristically is, but in the inconscience of material Nature. This inconscience is no more real than the ignorance of exclusive concentration in our temporary being which limits the waking consciousness of man; for as in us, so in the atom, the metal, the plant, in every form of material Nature, in every energy of material Nature, there is, we know, a secret soul, a secret will, a secret intelligence at work, other than the mute self-oblivious form, the Conscient,—conscient even in unconscious things,—of the Upanishad, without whose presence and informing Conscious-Force or Tapas no work of Nature could be done.” The Life Divine

“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

bypaths ::: a little used path or track, esp. in the country.

canvas ::: 1. A piece of such fabric on which a painting, especially an oil painting, is executed. 2. A painting executed on such fabric, esp. an oil painting. 3. The background against which events unfold. canvases, canvas-strips.

catch ::: n. 1. A concealed, unexpected, or unforeseen drawback or handicap. 2. Anything that is caught, esp. something worth catching. v. **3. To take, seize, or capture, esp. after pursuit. 4. To become cognizant or aware of suddenly. 5. To receive. 6. catches, caught, catching.**

Central faith ::: A faith in the soul or the central being behind, a faith which is there even when the mind doubts and (he vital despairs and the physical wants to collapse, and after the attack is over, reappears and pushes on the path again.

CHANGE OF NATURE. ::: The first step is to become cons- cious and separate from the old surface nature. For this rajasic vital nature ack and becoming separate one creates the possibility of living in the peace of this inner Purusha and no longer identified with the surface Prakriti. Afterwards it will be much easier to change by the force of the psychic perception and the Peace and Power and Light from above the surface being.

charge ::: 1. An assigned duty or task; a responsibility given to one. 2. Care; custody. 3. An order, an impetuous onset or attack, command, or injunction. 4. The quantity of anything that a receptacle is intended to hold. v. 5. *Fig. To load to capacity; fill. *charged.

charlatan ::: one who makes elaborate, fraudulent, and often voluble claims to skill or knowledge; a quack or fraud; a flamboyant deceiver.

childish ::: 1. Of, like, or befitting a child. 2. Marked by or indicating a lack of maturity; puerile.

chinks ::: narrow openings, such as a cracks or fissures.

citadel ::: **A fortress that commands a city and is used in the control of the inhabitants and in defence during attack or siege. citadels.**

clatter ::: 1. A rattling noise or a series of rattling noises. 2. Noisy disturbance; din; racket.

cleft ::: 1. A crack, crevice, or split. 2. A long narrow opening. clefts.

cloud-rack ::: a group of moving clouds.

coarse ::: 1. Composed of relatively large parts or particles. 2. Lacking in fineness or delicacy of texture, structure, etc. Not refined or delicate, rough.

cold-hearted ::: lacking sympathy or feeling; indifferent; unkind, unfeeling.

CONCENTRATION ::: Fixing the consciousness in one place or on one object and in a single condition.

A gathering together of the consciousness and either centralising at one point or turning on a single object, e.g. the Divine; there can also be a gathered condition throughout the whole being, not at a point.

Concentration is necessary, first to turn the whole will and mind from the discursive divagation natural to them, following a dispersed movement of the thoughts, running after many-branching desires, led away in the track of the senses and the outward mental response to phenomena; we have to fix the will and the thought on the eternal and real behind all, and this demands an immense effort, a one-pointed concentration. Secondly, it is necessary in order to break down the veil which is erected by our ordinary mentality between ourselves and the truth; for outer knowledge can be picked up by the way, by ordinary attention and reception, but the inner, hidden and higher truth can only be seized by an absolute concentration of the mind on its object, an absolute concentration of the will to attain it and, once attained, to hold it habitually and securely unite oneself with it.

Centre of Concentration: The two main places where one can centre the consciousness for yoga are in the head and in the heart - the mind-centre and the soul-centre.

Brain concentration is always a tapasyā and necessarily brings a strain. It is only if one is lifted out of the brain mind altogether that the strain of mental concentration disappears.

At the top of the head or above it is the right place for yogic concentration in reading or thinking.

In whatever centre the concentration takes place, the yoga force generated extends to the others and produces concentration or workings there.

Modes of Concentration: There is no harm in concentrating sometimes in the heart and sometimes above the head. But concentration in either place does not mean keeping the attention fixed on a particular spot; you have to take your station of consciousness in either place and concentrate there not on the place, but on the Divine. This can be done with eyes shut or with eyes open, according as it best suits.

If one concentrates on a thought or a word, one has to dwell on the essential idea contained in the word with the aspiration to feel the thing which it expresses.

There is no method in this yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force to transform the consciousness; one can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be.

Powers (three) of Concentration ::: By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself we can become whatever we choose ; we can become, for instance, even if we were before a mass of weaknesses and fears, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love ; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object.

Stages in Concentration (Rajayogic) ::: that in which the object is seized, that in which it is held, that in which the mind is lost in the status which the object represents or to which the concentration leads.

Concentration and Meditation ::: Concentration means fixing the consciousness in one place or one object and in a single condition Meditation can be diffusive,e.g. thinking about the Divine, receiving impressions and discriminating, watching what goes on in the nature and acting upon it etc. Meditation is when the inner mind is looking at things to get the right knowledge.

vide Dhyāna.


Concentration in the heart is the way to get rid of them, but there must also be a detachment of the consciousness so that it can stand back from the attack and feel separate from it.

confused ::: 1. Lacking logical order or sense. 2. *adj. Disordered and difficult to understand or make sense of. *3. Chaotic; jumbled.

Consciousness and energy ::: Consdousness is that which is aware of things ; energy is a force put in action which does things. Consciousness may have energy and keep it in or put it out, but that does not mean that it has to go out when the energy goes out and that it cannot stand back and observe the energy in action.

crack ::: 1. To break without complete separation of parts; fissure. 2. To break with a sharp snapping sound. doom-crack.

cracks ::: breaks apart; breaks into pieces, collapses.

crevices ::: narrow cracks or openings; fissures or clefts.

crowded ::: 1. Filled near or to capacity. 2. Filled with a crowd. 3.* Fig.* packed closely together, as experiences, events; occurrences.

crude ::: 1. In a raw or unprepared state; unrefined or natural; unfinished, coarse. 2. Lacking in intellectual subtlety, perceptivity, etc.; rudimentary; undeveloped. 3. Rough or primitive. 4. Lacking culture, refinement, tact. crudely.

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.

darkened ::: 1. Became or made dark by lack of light; lit. and fig. **2.* Fig.* Made dark or obscure in meaning or intelligibility.

darkness ::: 1. Absence of light or illumination. 2. Fig. Absence of moral or spiritual values. 3. Obscurity; lack of knowledge or enlightenment; an unenlightened state. 4. A condition of secrecy, mystery, characterized by things hidden. 5. Wickedness or evil. Darkness, darkness", darknesses.

DARK PATH. ::: The dark path is there and there are many who make a Gospel of spiritual suffering; many hold it to be the unavoidable price of victory. It may be so under certain circumstances, as it has been in so many lives at the beginning. or one may choose to make it so. But then the price has to be paid with resignation, fortitude or a tenacious resilience. Borne that way, the attacks of the dark forces or the ordeals they impose have a meaning. After each victory gained over them, there is then a sensible advance; often they seem to show us the difficulties in ourselves which we have to overcome. But all the same it is a too dark and difficult way which nobody need follow on whom the necessity does not lie.

deaf ::: 1. Partially or wholly lacking, or deprived of the sense of hearing. 2. Refusing to listen, heed, or be persuaded.

“death’s black eagles …”

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.

defence ::: 1. Something that defends, as a fortification, something built to resist an enemy. 3. The act of defending against attack, danger, or injury.

defended ::: guarded and protected against attack, assault or injury, etc. star-defended.

defend ::: to protect (a person, place, etc.) from harm or danger; ward off an attack on. defends, defending.

defenseless ::: unprotected against attack, etc.

deficit ::: a lack or shortage; deficiency.

deny ::: 1. To refuse to recognize or acknowledge; disavow. 2. To declare untrue; contradict. 3. To refuse to fulfil the requests or expectations; refuse to give. 4. To give a refusal to; turn down or away. 5. To withhold the possession, user, or enjoyment of. denies, denied, denying.

Depression opens the way to the attack of the wrong forces.

DEPRESSION. ::: The rule in yoga is not to let the depression depress you, but to stand back from it, observe its cause and

depth ::: 1. The quality of a state of consciousness. 2. Beyond one"s knowledge or capability. 3. Emotional intensity, profundity. 4. The quality of being deep; deepness. 5. Complexity or profundity. 6. The extent, measurement, or distance downwards, backwards, or inwards. depths, depths", spirit-depths, wave-depths.

desert ::: 1. A region so arid because of little rainfall that it supports only sparse and widely spaced vegetation or no vegetation at all. 2. Any area in which few forms of life can exist because of lack of water, permanent frost, or absence of soil. 3. Any place lacking in something; desolate, barren. deserts.

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

detached ::: “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

devoid ::: completely lacking; destitute or empty.

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.

dimming ::: making or becoming dim, lacking sharpness or brightness; indistinct; obscure to the mind or the senses.

dimness ::: the quality of being dim; lacking sharpness or clarity of understanding or perception.

dingy ::: 1. Of a dark, dull, or dirty colour or aspect; lacking brightness or freshness. 2. Shabby; dismal.

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

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

discredit ::: loss or lack of repute or esteem; impaired reputation; disrepute.

disharmony ::: lack of harmony; discord.

disjointed ::: lacking order or coherence; disconnected.

disorder ::: n. 1. A lack of order; disarray; confusion. 2. v. disordering. Upsetting the order or function of; disarranging; muddling; confusing.

disown ::: to deny any connection with; refuse to acknowledge.

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

distrust ::: lack of trust or confidence.

Divine Will is 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 arc the Divine Nature.

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

doom ::: 1. Fate, especially a tragic or ruinous one. 2. Inevitable destruction or ruin. 3. A judgement, decision, or sentence, esp. an unfavourable one. doom"s, doomed, doom-crack.

doubt ::: n. 1. Lack of belief in or conviction about something. v. 2. To be undecided or skeptical about: tend to disbelieve or distrust. doubts, doubting, doubtful, doubtfully, doubtfulness.

Doubts cannot be overcome by ^viog them their full force ; it can be rather done by learning to stand back from them and to refuse to be carried away ; then there is a chance of the still small voice from within getting itself heard and pushing out these loud clamorous voices and movements from outside. It is the light from within that you have to make room for ; the light of the outer mind is quite insufficient for the discovery of the inner values or to judge the truth of spiritual experience.

drab ::: 1. Dull; cheerless; lacking in spirit, brightness, etc. 2. Dull grey; dull browning or yellowish grey. drab-hued.

dragon ::: “the black dragon of the Inconscience sustains with its vast wings and its back of darkness the whole structure of the material universe; its energies unroll the flux of things, its obscure intimations seem to be the starting-point of consciousness itself and the source of all life-impulse.” The Life Divine

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

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

dumb ::: Amal: “Sri Aurobindo uses the word ‘dumb’ in the sense of mute but never of stupid or lacking in intelligence. I think the latter usage is more slang than literature.”

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

ebb ::: n. **1. The flowing back of the tide from high to low water or the period in which this takes place. v. 2. To flow back or recede; subside, abate. ebbed, ebbing.**

ebony ::: a deep, lustrous black (after the wood of the same colour).

EMANATION. ::: An emanation of the Mother is something of her consciousness and power put forth from her which, so long as it is in play, is held in close connection with her and, when its play is no longer required, is withdrawn back into its source, but can always be put out and brought into play once more. But also the detaining thread of connection can be severed and loosened and that came iorth as am tTnanation can

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

EPILEPSY. ::: Epilepsy is not possession ; it is an attack or at most a temporary seizure. Insanity always indicates posses- sion. The hereditary conditions create a predisposition. It is not possible for a vital Force or Being to invade or take possession unless there are doors open for it to enter. The door may be a vital consent or affinity or a physical defect in the being.

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

excessive freedom; lack of due restraint.

expose ::: 1. To lay open to something specified. 2. To lay open to the action or influence of. 3. To lay open to danger, attack, harm, etc. 4. To make visible or apparent. 5. To reveal or unmask (a crime, fraud, impostor, etc.). exposes, exposed.

extending back beyond memory, record, or knowledge; timeless; ancient.

Faith — fouf kinds ::: Mental fmth combats doubt and helps to open to the true knowledge ; \Ual faith prevents the attacks of the hostile forces or defeats them and helps to open to the true spiritual will and action ; physical faith keeps one firm through all physical obscurity, inertia or suffering and helps to open to the foundation of the true consciousness ; psychic faith

::: **"Faith is a certitude in the soul which does not depend on reasoning, on this or that mental idea, on circumstances, on this or that passing condition of the mind or the vital or the body. It may be hidden, eclipsed, may even seem to be quenched, but it reappears again after the storm or the eclipse; it is seen burning still in the soul when one has thought that it was extinguished for ever. The mind may be a shifting sea of doubts and yet that faith may be there within and, if so, it will keep even the doubt-racked mind in the way so that it goes on in spite of itself towards its destined goal. Faith is a spiritual certitude of the spiritual, the divine, the soul"s ideal, something that clings to that even when it is not fulfilled in life, even when the immediate facts or the persistent circumstances seem to deny it.” Letters on Yoga

“Faith is a certitude in the soul which does not depend on reasoning, on this or that mental idea, on circumstances, on this or that passing condition of the mind or the vital or the body. It may be hidden, eclipsed, may even seem to be quenched, but it reappears again after the storm or the eclipse; it is seen burning still in the soul when one has thought that it was extinguished for ever. The mind may be a shifting sea of doubts and yet that faith may be there within and, if so, it will keep even the doubt-racked mind in the way so that it goes on in spite of itself towards its destined goal. Faith is a spiritual certitude of the spiritual, the divine, the soul’s ideal, something that clings to that even when it is not fulfilled in life, even when the immediate facts or the persistent circumstances seem to deny it.” Letters on Yoga

feeble ::: 1. Lacking in volume, loudness, brightness, distinctness, etc. 2. Lacking in force, strength or effectiveness.

flasque ::: Sri Aurobindo: "‘Flasque" is a French word meaning ‘slack", ‘loose", ‘flaccid" etc. I have more than once tried to thrust in a French word like this, for instance, ‘A harlot empress in a bouge" – somewhat after the manner of Eliot and Ezra Pound.” Letters on Savitri.

flasque ::: Sri Aurobindo: “‘Flasque’ is a French word meaning ‘slack’, ‘loose’, ‘flaccid’ etc. I have more than once tried to thrust in a French word like this, for instance, ‘A harlot empress in a bouge’—somewhat after the manner of Eliot and Ezra Pound.” Letters on Savitri.

flat ::: 1. Lacking interest or excitement; dull. 2. Without qualification; total.

flinch ::: to draw back or shrink, as from what is dangerous, difficult, or unpleasant.

fluctuating ::: changing continually; shifting back and forth; varying irregularly.

folly ::: 1. Lack of good sense, understanding, or foresight. 2. An act or instance of foolishness. follies.

foolish ::: lacking or exhibiting a lack of good sense or judgment; silly.

Force, one without still encroached on by the lower Nature ; but then the disturbances of the latter become something superficial which are no more than an outer ripple, — until these under the inner pressure fade aud sink away and the outer being too remains calm, concentrated, unattackable.

fro ::: to and fro. Alternating from one place to another; back and forth.

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

"Genius is Nature"s first attempt to liberate the imprisoned god out of her human mould; the mould has to suffer in the process. It is astonishing that the cracks are so few and unimportant.” Essays Divine and Human

“Genius is Nature’s first attempt to liberate the imprisoned god out of her human mould; the mould has to suffer in the process. It is astonishing that the cracks are so few and unimportant.” Essays Divine and Human

goalless ::: lacking purpose or aim.

goddess ::: “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

godless ::: without God; without regard to God; without acknowledging God.

golden Child ::: Sri Aurobindo: "I suppose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the supreme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga

GOVERNANCE BY THE DIVINE. ::: A constant aspiration for that is the first thing ; next a sort of stillness within and a draw- ing back from the outward action into the stillness and a sort of listening expectancy, not for a sound but for the spiritual feeling or direction of the consciousness that comes through the psychic.

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.

ground ::: 1. Base; foundation. 2. Earth or soil. 3. Any material surface, lit. and fig. 4. Background. 5. An area of land designated for a particular purpose, lit. and fig. **6. The foundation for an argument, a belief, or an action; a basis. soul-ground.**

grove ::: a small wood or stand of trees lacking dense undergrowth. grove"s, groves, groves".

hampered ::: held back; hindered; impeded.

haphazard ::: characterized by lack of order or planning, by irregularity, or by randomness; determined by or dependent on chance; aimless.

hazard ::: n. 1. An unavoidable danger or risk, even though often foreseeable. 2. Something causing unavoidable danger, peril, risk, or difficulty. 3. The absence or lack of predictability; chance; uncertainty. hazard"s, hazards. *v. 4. To expose to hazard or risk. 5. To venture (something); dare. 6. To venture upon (anything of doubtful issue). *hazards, hazarded.

heavy ::: 1. Having relatively great weight. lit. and fig. 2. Weighed down; burdened. 3. Marked by or exhibiting weariness. 4. Without vivacity or interest; ponderous; dull. 5. Not easily borne; oppressive; burdensome; harsh. 6. Hard to cope with; trying; difficult. 7. Weighed down with sorrow or grief; sorrowful, sad, grieved, despondent. 8. Deep, profound, intense. 9. Of great import or seriousness; grave. 10. Sober, serious, sombre or tragic. 11. With great force, intensity, turbulence, etc. 12. Having considerable thickness or substance. 13. Lacking vitality; deficient in vivacity or grace. 14. Emotionally weighed down; despondent. heavier.

He ransacks earth for means to harm his kind;

holocaust ::: “The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass though the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother

Hostile attacks very ordinarily become violent when the pro- gress is becoming rapid and on the way to be definite — espe- cially if they find they cannot carry out an effective aggression into the inner being, they try to shake by outside assaults. One must take it as a trial of strength, a call for gathering all one’s capacities of calm and openness to the Light and Power, so as to make oneself an instrument for the victory of the Divine over the undivine.

::: hunchback

"Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation. To the pragmatical intellect which takes its stand upon the ever-changing present, ideals are not truths, not realities, they are at most potentialities of future truth and only become real when they are visible in the external fact as work of force accomplished. But to the mind which is able to draw back from the flux of force in the material universe, to the consciousness which is not imprisoned in its own workings or carried along in their flood but is able to envelop, hold and comprehend them, to the soul that is not merely the subject and instrument of the world-force but can reflect something of that Master-Consciousness which controls and uses it, the ideal present to its inner vision is a greater reality than the changing fact obvious to its outer senses. The Supramental Manifestation*

“Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation. To the pragmatical intellect which takes its stand upon the ever-changing present, ideals are not truths, not realities, they are at most potentialities of future truth and only become real when they are visible in the external fact as work of force accomplished. But to the mind which is able to draw back from the flux of force in the material universe, to the consciousness which is not imprisoned in its own workings or carried along in their flood but is able to envelop, hold and comprehend them, to the soul that is not merely the subject and instrument of the world-force but can reflect something of that Master-Consciousness which controls and uses it, the ideal present to its inner vision is a greater reality than the changing fact obvious to its outer senses. The Supramental Manifestation

If each time the Power intervenes and brings in the Truth, you turn your back on it and call in again the falsehood that has been expelled, it is not the divine Grace that you must blame for failing you, but the falsity of your own will and the imper- fection of your own surrender.

“If one stands back from the mind and its activities so that they fall silent at will or go on as a surface movement of which one is the detached and disinterested witness, it becomes possible eventually to realise oneself as the inner Self of mind, the true and pure mental being, the Purusha; …” The Life Divine

If there is the predisposition one may have all kinds of attacks from vital or other forces or from one’s own movements of the lower nature, as violent as possible, but there will be no madness.

“If we need any personal and inner witness to this indivisible All-Consciousness behind the ignorance,—all Nature is its external proof,—we can get it with any completeness only in our deeper inner being or larger and higher spiritual state when we draw back behind the veil of our own surface ignorance and come into contact with the divine Idea and Will behind it. Then we see clearly enough that what we have done by ourselves in our ignorance was yet overseen and guided in its result by the invisible Omniscience; we discover a greater working behind our ignorant working and begin to glimpse its purpose in us: then only can we see and know what now we worship in faith, recognise wholly the pure and universal Presence, meet the Lord of all being and all Nature.” The Life Divine

Ignorance ; she has descended there and is not all above. Partly she veils and partly she unveils her knowledge and her power, often holds them back from her instruments and personalities and follows that she may transform them the way of the seeking mind, the way of the aspiring psychic, the way of the battling vital, the way of the imprisoned and suffering physical nature.

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

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

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

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

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

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

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


impatient ::: 1. Unable to endure irritation or opposition; intolerant; not patient. 2. Eagerly desirous; restless in desire or expectation. 3. Lacking patience; easily irritated at delay, opposition.

imperfect ::: 1. Of, pertaining to, or characterized by defects or weaknesses; faulty. 2. Not perfect; lacking completeness; deficient.

IMPERFECTIONS. ::: To sec them clearly and acknowledge them is the first step ; to have the firm will to reject them is the next ; to separate yourself from them entirely so that if they enter at all it will be as foreign elements, no longer parts of your normal nature but suggestions from outside, brings their Iasi state ; even, once seen and rejected, they may automatically fall away and disappear.

impersonal ::: 1. Having no personal reference or connection. 2. Lacking personality; not being a person; devoid of human character or traits.

impotent ::: lacking sufficient strength or ability; powerless to achieve.

inanimate ::: 1. Lacking the qualities or features of living beings; not animate or alive. 2. Spiritless; dull; lacking activity or life. Also fig.

inarticulate ::: 1. Lacking the ability to express oneself, esp. in clear and effective speech. 2. Not articulate; not uttered or emitted with expressive or intelligible modulations.

incapable ::: 1. Lacking the necessary ability, capacity, or power. 2. Not open to; not susceptible to or admitting.

incapacity ::: lack of ability, qualification, or strength; esp. to receive.

incommensurable ::: lacking a common quality on which to make a comparison of magnitude or value. Incommensurable.

inconsequent ::: 1. Characterized by lack of proper sequence in thought, speech, or action. 2. Without worth or consequence; trivial. inconsequence, Inconsequence.

inefficient ::: lacking the ability or skill to perform effectively; incompetent.

inexpressive ::: lacking the ability to express feelings etc.; blank.

inhuman ::: lacking humane feelings, such as sympathy, understanding, etc.; cruel; brutal. Also fig.

inky ::: resembling ink, esp. in colour; dark or black.

innocence ::: freedom from sin, moral wrong, or guilt through lack of knowledge of evil.

In ordinary sleep the consciousness in the body is that. of the subconscient physical, which is a diminished consciousness, not awake and alive like the rest of the being. The rest of the tteiag stands back and part of its consciousness goes out Into other planes and regions and has experiences which arc recorded in dreams.

inquisition ::: an official investigation, esp. one of a political or religious nature, characterised by a lack of regard for individual rights, prejudice on the part of the examiners, and recklessly cruel punishments.

INSANITY. ::: It is always due to a vital attack, or rather pos- session although there 1$ often a physical reason as well.

insensitive ::: lacking sensitivity; unfeeling.

instability ::: the quality or state of being unstable; lack of stability or firmness; unsteadiness.

insufficient ::: not sufficient; lacking in what is necessary or required. insufficiency.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


In the iransiiioD there may well be a period in which we take up all life and action and offer them to the Divine for purifica- tion, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the Jaw of the spiritual transformation, a third In which a free and all-cmbracing action, with new forms fit for the utter

invulnerable ::: 1. Immune to attack; impregnable. 2. Impossible to damage, injure, or wound.

“I suppose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the supreme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga

“It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy—the material aspect being only its outermost movement—that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” The Life Divine

"It is a reference to the beings met in the vital world, that seem like human beings but, if one looks closely, they are seen to be Hostiles; often assuming the appearance of a familiar face they try to tempt or attack by surprise, and betray the stamp of their origin — there is also a hint that on earth too they take up human bodies or possess them for their own purpose.” Letters on Savitri

“It is a reference to the beings met in the vital world, that seem like human beings but, if one looks closely, they are seen to be Hostiles; often assuming the appearance of a familiar face they try to tempt or attack by surprise, and betray the stamp of their origin—there is also a hint that on earth too they take up human bodies or possess them for their own purpose.” Letters on Savitri

It is usual for these resistances to rise up, for they have to manifest themselves in order that they may be dealt with and thrown out. It is best not to struggle with the resistances but to stand back from them, observe as witness, reject these move- ments and call on the Divine Power to remove them.

Its thoughts or run about among the objects it pursues, remaining at the back of the mind quiet and separate ; (2) to practise quietude and concentration in this separateness, until the habit of quiet takes hold of the physical mind and replaces the habit of these activities.

Jhumur: “ I think Amal and many others have talked about it. Sri Aurobindo is talking about the mind. Two powers and yet it is the same bird. At a certain level of our mental approach we perceive by opposites, we only see half the truth and only understand this half in relation only to the other. If this is white, this has to be black. And yet, it is one bird. It is fundamentally one truth, that is the mystic truth. Beyond the opposition there is the wholeness which sometimes we don’t perceive. We are so busy looking at the black head or the white tail and finding opposites.”

Jhumur: “Law is capital, it has to be! It is a very powerful dominating force, a force of resistance, a force of refusal, whatever in us denies the acceptance of light. If this law were not there then there would be an immediate rising into the light and there would be perhaps no play of the manifestation. For a long time there was a kind of a backward pull for each forward attempt so that you would have to work your way up from below and these lower levels have their very strong demands or pulls to resist. Slowly you have to take up all these movements and rise, otherwise the spirit would have risen really without any restriction and that would not have been what the divine intention was, to manifest here in the inconscient, the Divine.”

Jhumur: “Mother speaks of the four great asuras who seem to have taken over the world. The earth becomes the fulcrum or territory of these forces. The Kaliyuga is exactly the world that has been taken over by the dark forces. And iron is that which doesn’t like to change or to reflect light. It is not transparent so there is a sense of resistance, of hardness, of darkness. The Indian word Kala, which is ‘time’ is also one of the names of death. From that you have also Kali. It is darkness, associated with blackness and yet it is also time, mortality.”

Jhumur: “The spirit that has taken birth sometimes does not reach the goal. There is a kind of a witness consciousness that puts a cross against it and you go back to the beginning all over again. It’s like the game snakes and ladders that we used to play as children. You have to go back to the first square and start all over again. You almost reach the goal and then you fall back and have to start all over again.”

Joy ::: “Pleasure, joy and delight, as man uses the words, are limited and occasional movements which depend on certain habitual causes and emerge, like their opposites pain and grief which are equally limited and occasional movements, from a background other than themselves. Delight of being is universal, illimitable and self-existent, not dependent on particular causes, the background of all backgrounds, from which pleasure, pain and other more neutral experiences emerge. When delight of being seeks to realise itself as delight of becoming, it moves in the movement of force and itself takes different forms of movement of which pleasure and pain are positive and negative currents.” The Life Divine

kennel ::: fig. A ramshackle house; hovel; dog house.

keyless ::: adj.** **Lacking or not requiring a key.

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

lane ::: 1. A narrow way or passage between walls, hedges, or fences. 2. A narrow passage, course, or track. lanes.

laxity ::: the state or quality of being lax; looseness; lacking in strength.

lack ::: 1. To be missing or deficient in something. 2. To be without or in need of. lacks, lacked.

lacking moral discipline or ignoring legal restraint, especially in sexual conduct.

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

lifeless ::: 1. Having lost life; dead. 2. Having no life; inanimate. 3. Not inhabited by living beings; not capable of sustaining life. 4. Lacking vitality or animation; dull.

listless ::: lacking energy or disinclined to exert effort; lethargic.

lute ::: a stringed musical instrument having a long, fretted neck and a hollow, typically pear-shaped body with a vaulted back.

Man alive, your proposed emendations are an admirable exposition of the art of bringing a line down the steps till my poor "slow miraculous” above-mind line meant to give or begin the concrete portrayal of an act of some hidden Godhead finally becomes a mere metaphor thrown out from its more facile mint by a brilliantly imaginative poetic intelligence. First of all, you shift my "dimly” out of the way and transfer it to something to which it does not inwardly belongs make it an epithet of the gesture or an adverb qualifying its epithet instead of something that qualifies the atmosphere in which the act of the Godhead takes place. That is a preliminary havoc which destroys what is very important to the action, its atmosphere. I never intended the gesture to be dim, it is a luminous gesture, but forcing its way through the black quietude it comes dimly. Then again the bald phrase "a gesture came” without anything to psychicise it becomes simply something that "happened”, "came” being a poetic equivalent for "happened”, instead of the expression of the slow coming of the gesture. The words "slow” and "dimly” assure this sense of motion and this concreteness to the word"s sense here. Remove one or both whether entirely or elsewhere and you ruin the vision and change altogether its character. That is at least what happens wholly in your penultimate version and as for the last its "came” gets another meaning and one feels that somebody very slowly decided to let out the gesture from himself and it was quite a miracle that it came out at all! "Dimly miraculous” means what precisely or what "miraculously dim” — it was miraculous that it managed to be so dim or there was something vaguely miraculous about it after all? No doubt they try to mean something else — but these interpretations come in their way and trip them over. The only thing that can stand is the first version which is no doubt fine poetry, but the trouble is that it does not give the effect I wanted to give, the effect which is necessary for the dawn"s inner significance. Moreover, what becomes of the slow lingering rhythm of my line which is absolutely indispensable? Letters on Savitri

Man alive, your proposed emendations are an admirable exposition of the art of bringing a line down the steps till my poor”slow miraculous” above-mind line meant to give or begin the concrete portrayal of an act of some hidden Godhead finally becomes a mere metaphor thrown out from its more facile mint by a brilliantly imaginative poetic intelligence. First of all, you shift my”dimly” out of the way and transfer it to something to which it does not inwardly belongs make it an epithet of the gesture or an adverb qualifying its epithet instead of something that qualifies the atmosphere in which the act of the Godhead takes place. That is a preliminary havoc which destroys what is very important to the action, its atmosphere. I never intended the gesture to be dim, it is a luminous gesture, but forcing its way through the black quietude it comes dimly. Then again the bald phrase”a gesture came” without anything to psychicise it becomes simply something that”happened”,”came” being a poetic equivalent for”happened”, instead of the expression of the slow coming of the gesture. The words”slow” and”dimly” assure this sense of motion and this concreteness to the word’s sense here. Remove one or both whether entirely or elsewhere and you ruin the vision and change altogether its character. That is at least what happens wholly in your penultimate version and as for the last its”came” gets another meaning and one feels that somebody very slowly decided to let out the gesture from himself and it was quite a miracle that it came out at all!”Dimly miraculous” means what precisely or what”miraculously dim”—it was miraculous that it managed to be so dim or there was something vaguely miraculous about it after all? No doubt they try to mean something else—but these interpretations come in their way and trip them over. The only thing that can stand is the first version which is no doubt fine poetry, but the trouble is that it does not give the effect I wanted to give, the effect which is necessary for the dawn’s inner significance. Moreover, what becomes of the slow lingering rhythm of my line which is absolutely indispensable? Letters on Savitri

MECHANICAL REPETITION. ::: The principle of mechani- cal repetition is very strong in the material nature, so strong that it makes one easily think that it is incurable. That, however, is only a trick of the forces of (his material inconscicnce ; it is fay creating this impression that they try to endure. If on the contrary, you remain firm, refuse to be depressed or discouraged and, even in the moment of attack, a^irm the certainty of cventuar victory, the victory itself will come much more easily and sooner.

mechanic ::: n. 1. A worker skilled in making, using, or repairing machines, vehicles, and tools. mechanic"s. adj. **2. Resembling the action of a machine. 3. Resembling (inanimate) machines or their operations; acting or performed without the exercise of thought or volition; lacking spontaneity or originality; machine-like; automatic. 4. Habitual; routine; automatic. 5. Pertaining to, or controlled or affected by, physical force. mechanical, mechanically.**

Memory of past lives ::: The departed soul retains the memory of its past experiences only in their essence, not in their form of detail. It is only if the soul brings back some past personality or personalities as part of its present manifestation that it is likely to remember the details of the past life. Otherwise, it is only by yogadrsti* that the memory comes.

mesh ::: 1. Any of the open spaces in a net or network; an interstice. 2. The cords, threads, or wires surrounding these spaces. Often used in the plural. meshes, black-meshed.

meute ::: fr. A pack (of hounds); a mob (of people), etc.

mind, Self of ::: Sri Aurobindo: "If one stands back from the mind and its activities so that they fall silent at will or go on as a surface movement of which one is the detached and disinterested witness, it becomes possible eventually to realise oneself as the inner Self of mind, the true and pure mental being, the Purusha; . . . .” The Life Divine

mitred ::: wearing a liturgical headdress like one worn by a bishop or abbot, in most western churches consisting of a tall pointed cleft cap with two bands hanging down at the back as a symbol of great holiness or dignity.

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

monotonous ::: 1. Tediously repetitious or lacking in variety. 2. Sounded or spoken in an unvarying tone. monotonously.

Mother and call back the true conditions and aspire for a clear and undisturbed discrimination showing you from within your- self the cause of the thing that needs to 1^ set right.

n. **1. Any group or band that associates together. 2. A group of people, animals or things. v. 3. To put together closely or compactly; to form into a compact mass or body; to crowd together; to fit (many things, experiences, etc.) into a limited space or time. 4. To press tightly together; cram; as with an audience, etc. packs, packed.**

n. 1. The discomfort, weakness, or pain caused by a prolonged lack of food. v. 2.* Fig. To have a strong desire or craving. Hunger, *hunger"s, hungers hungered, hungering.

n. 1. The lower interior part of a ship or airplane where cargo is stored. 2. The act or a means of grasping. v. 3. To have or keep in the hand; keep fast; grasp. 4. To bear, sustain, or support, as with the hands or arms, or by any other means. 5. To contain or be capable of containing. 6. To keep from departing or getting away. 7. To withstand stress, pressure, or opposition; to maintain occupation of by force or coercion. 8. To have in its power, possess, affect, occupy. 9. To engage in; preside over; carry on. 10. To have or keep in the mind; think or believe. 11. To regard or consider. 12. To keep or maintain a grasp on something. 13. To maintain one"s position against opposition; continue in resistance. 14. To agree or side (usually followed by with). holds, holding. ::: hold back. 15. a. To retain possession of; keep back. b. To refrain from revealing; withhold. c. To refrain from participating or engaging in some activity.

Name ::: Jhumur: “Hold onto the Name. That is the only power. I remember Mother once told me—because there was a moment when I was attacked by a certain person. She was mad and so had a certain number of people she chose to attack with her vibrations, with her words. If she could she would throw stones. I was very, very young, about 17 or 18. I said, ‘Every time I see her, Mother, I really start to tremble. It has become something so physically terrifying. Once she (the mad person) had thrown a big paperweight, a cement paperweight in the library. It went just past my head, it could have killed me. After that I became really frightened. So Mother told me ‘Nothing will happen to you. Each time you see her just say ‘Ma, Ma, Ma.’ But it was so difficult. Each time I saw her from far I would think, ‘I have to say Ma.’ But when she came close enough I could not say the Name, for a long time, for a very long time. I was so frightened the fear would take the Name away. I knew very well I had to say the Name That is what Mother told me. And one day I could, finally I could and the mad person lost interest in me!”

natural ::: 1. Not acquired; inherent. 2. Having a particular character by nature. 3. Of, pertaining to, or proper to the nature or essential constitution. 4. Functioning or occurring in a normal way; lacking abnormalities or deficiencies. 5. Of or pertaining to nature or the universe.

nebulous ::: lacking definite form or limits; vague.

ness any more than It can go back into a tree or an ephemeral

no more happy condition than this union and dependence ; for this step carries you back beyond the borderline from the life of stress and suffering in the ignorance into the truth of your spiritual being, info its deep peace and its intense

not confined by fetters, shackles or restraints. Also fig.

nothingness ::: 1. The condition, state or quality of being nothing; nonexistence. 2. Lack of consequence; insignificance. emptiness or worthlessness. Nothingness, nothingness"s.

not wise; imprudent; lacking in good sense or judgement.

obscure ::: 1. Not bright or lustrous; dull or darkish, as colour or appearance. 2. Hidden, secret, or remote. 3. Not clearly understood or expressed; ambiguous or vague. 4. Not readily noticed or seen; inconspicuous. 5. So faintly perceptible as to lack clear delineation; indistinct. 6. Gloomy, dark, clouded, or dim. 7. Pertaining to darkness. obscurest.

obtuse ::: characterized by a lack of intelligence or sensitivity; dull.

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

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

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

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

only with the mind or the mental word is better than being extremely passive and submitted to the attack, — for although it may not succeed instantaneously, the mental call even ends by bringing the Force and opening up the consciousness again. i

— opposition, calumny, attacks, persecution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness.

pallid ::: 1. Lacking intensity of colour or luminousness. 2. Lacking in vitality or interest.

path ::: 1. A trodden track or way. 2. The route or course along which something travels or moves. 3. Fig. A course of action or conduct. path"s, paths, field-paths.

packed

packets ::: small packages, or bundles.

pack

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

pile ::: n. 1. A quantity of objects stacked or thrown together in a heap. Also fig. world-pile. *v. 2. To place or lay in or as if in a pile or heap. *piles, piled, piling.

piston ::: a solid cylinder or disk that fits snugly into a hollow cylinder and moves back and forth under the pressure of a fluid (typically a hot gas formed by combustion, as in many engines), or moves or compresses a fluid, as in a pump or compressor. (Sri Aurobindo employs the word as an adjective.)

ponderous ::: lacking grace or fluency; laboured and dull.

poverty ::: 1. The state of being poor; lack of the means of providing material needs or comforts. 2. Deficiency of necessary or desirable ingredients, qualities, etc.

precarious ::: 1. Dangerously lacking in security or stability. 2. Subject to chance or unknown conditions.

preface ::: a preliminary statement or essay introducing a book that explains its scope, intention, or background and is usually written by the author.

presence ::: 1. The state or fact of being present; current existence or occurrence. 2. A divine, spiritual, or supernatural spirit or influence felt or conceived as present. 3. The immediate proximity of someone or something.

Sri Aurobindo: "It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one"s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the ‘ineffable Presence" it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance, — the essential perception of the essential Presence supporting everything else.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” Essays Divine and Human

"But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master — a presence which, if it is not the Lord Himself, is the radiation of the Lord within.” *The Life Divine

"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

"If we need any personal and inner witness to this indivisible All-Consciousness behind the ignorance, — all Nature is its external proof, — we can get it with any completeness only in our deeper inner being or larger and higher spiritual state when we draw back behind the veil of our own surface ignorance and come into contact with the divine Idea and Will behind it. Then we see clearly enough that what we have done by ourselves in our ignorance was yet overseen and guided in its result by the invisible Omniscience; we discover a greater working behind our ignorant working and begin to glimpse its purpose in us: then only can we see and know what now we worship in faith, recognise wholly the pure and universal Presence, meet the Lord of all being and all Nature.” *The Life Divine

"The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” *The Life Divine

"There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” *The Synthesis of Yoga

"For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.” *The Synthesis of Yoga

"One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right time He will reveal His Presence.” *Letters on Yoga

"They [the psychic being and the Divine Presence in the heart] are quite different things. The psychic being is one"s own individual soul-being. It is not the Divine, though it has come from the Divine and develops towards the Divine.” *Letters on Yoga

"For it is quietness and inwardness that enable one to feel the Presence.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” *Essays Divine and Human

The Mother: "For, in human beings, here is a presence, the most marvellous Presence on earth, and except in a few very rare cases which I need not mention here, this presence lies asleep in the heart — not in the physical heart but the psychic centre — of all beings. And when this Splendour is manifested with enough purity, it will awaken in all beings the echo of his Presence.” Words of the Mother, MCW, Vol. 15.


Prometheus ::: Gr. Myth. A Titan who stole fire from Olympus and gave it to humankind, for which Zeus chained him to a rock and sent an eagle to eat his liver, which grew back daily.

prometheus ::: gr. Myth. A Titan who stole fire from Olympus and gave it to humankind, for which Zeus chained him to a rock and sent an eagle to eat his liver, which grew back daily.

Psychic emergence ::: When the psychic being comes in front, there is an automatic perception of the true and untrue, the divine and the undivine, the spiritual right and wrong of things, and the false vital and mental movements and attacks are imme- diately exposed and fall away and can do nothing ; gradually the vital and physical as well as flte mind get full of this psychic licht and truth and sound feeling and purit>'.

raids ::: sudden assaults or attacks, as upon something to be seized or suppressed.

rails ::: 1. Naut. Horizontal members capping a bulwark (a solid wall enclosing the perimeter of a weather or main deck of a ship). 2. Steel bars used, usually in pairs, as tracks for railroad cars or other wheeled vehicles.

random ::: 1. Proceeding, made, or occurring without definite aim, reason, or pattern. 2. Lacking any definite plan or prearranged order; haphazard. randomness.

ransacks ::: searches carefully for plunder; pillages.

rack ::: n. 1. Torment; anguish. v. 2. To inflict torment and anguish. adj. racked, self-racked.

rear ::: 1. The back of anything; the area or position that lies at the back. 2. Military. The part of a military deployment usually farthest from the fighting front.

recall ::: n. 1. The act of remembering; recollecting. v. 2. To summon back to awareness of or concern with the subject or situation at hand. 3. To revoke or withdraw. recalled, recalling.

recognised ::: adj. Acknowledged, perceived to be the same.

recoil ::: 1. The act of jerking back, as from an impact or violent thrust. 2. An act of drawing back; starting or shrinking back, as in alarm, horror, or disgust.

recover ::: 1. To get back; regain. 2. To find again or obtain the return of (something lost). 3. To regain a normal or usual condition, as of health. recovers, recovered, recovering. *adj. *recovered. 4. Restored, regained something; brought back to its normal state.

reflect ::: 1. To throw or bend back (light, for example) from a surface. 2. To give back or show an image of (an object); mirror. reflects, reflected, reflecting.

regained ::: recovered possession of; got back again.

regressed ::: moved backward; returned to a previous state.

regurgitations ::: movements of rushing or surging back.

Reject it entirely, not by struggling with it,' but by drawing back from it, detaching yourself and refusing your consent ; look at it as something not your own, but imposed on you by a force of Nature outside you. Refuse all consent to its imposition.

relax ::: to reduce in intensity; slacken, esp. one"s grasp.

reluctance ::: lack of eagerness or willingness; disinclination.

Remembering dreams ::: There I's a change or reversal of the consciousness that takes place and the dream* consciousness in disappearing takes away its scences' and experiences with it. This can sometimes be avoided by not coming out abruptly into the waking state or getting up quickly, but remaining quiet for a time to see if the memory lemains or comes back: Otherwise the physical memory has to be taught to remember.

If the waking is composed or it the impression is very strong, then the memory remains at least of the last dream. Those who want to remember their dreams sometimes make a practice of lying quiet and tracing backwards, recovering the dreams one by one. When the dream-state is very light, one can remember more dreams than when it is heavy.


repel ::: 1. To push back or away by a force, as one body acting upon another (as opposed to attract). 2. To refuse to accept; reject. 3. To refuse to have to do with; resist involvement with. 4. To force or drive back (something or somebody, esp. an attacker). repels, repelled.

repressed ::: held back; restrained, checked, suppressed.

reredos ::: ornamental screens or wall decorations at the back of an altar, in the form of a hanging, tapestry, painting, or piece of metalwork or sculpture.

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

resiled ::: “It is a perfectly good English word, meaning originally to leap back, rebound (like an elastic)—so to draw back from, recoil, retreat (in military language it means to fall back from a position gained or to one’s original position): but it is specially used for withdrawing from a contract, agreement, previous statement.” Letters on Savitri.

resiled ::: Sri Aurobindo: "It is a perfectly good English word, meaning originally to leap back, rebound (like an elastic) — so to draw back from, recoil, retreat (in military language it means to fall back from a position gained or to one"s original position): but it is specially used for withdrawing from a contract, agreement, previous statement.” Letters on Savitri.

restore ::: 1. To make restitution of; give back. 2. To bring back to an original condition. 3. To bring back someone or something into existence. restored, restoring.

restrained ::: held back; kept in check.

restrain ::: to hold back or keep in check; control. restraining.

resume ::: 1. To take up or go on with again after interruption; continue. 2. To take on or take back again some appearance, form, or condition. 3. To begin again or continue after interruption. resumes, resumed.

retire ::: 1. To withdraw, as for rest or seclusion. 2. To move back or away; recede. 3. To withdraw, take (oneself) away. retires, retired, retiring.

retreated ::: fell back; withdrew. retreating.

retreating ::: 1. Receding. 2. Falling back; withdrawing.

retreat ::: v. **1. To retire or withdraw, into seclusion, shelter or privacy, or into some place of safety. n. 2. A drawing back; withdrawal. 3. The forced or strategic withdrawal of an army or an armed force before an enemy. 4. A place of refuge, seclusion or privacy. retreats.**

Retrograde movement ::: There may be what seem to be retro- grade movements but these are only like zigzag movements, not a real falling back, but a return on something not worked out so as to go on better afterwards. The soul does not go back to animal condition, but a part of the vital personality may disjoin itself and join an animal birth to work out its animal propensi- ties there.

Returns of an old nature that is long expelled from the con- scious part of the being always happen in sadhana. It docs not at all mean that the nature is unchangeable. Try to recover the inner quietude, draw back from these movements and look at them calmly, reducing them to their true proportions. Your true nature is that in which you have peace and Ananda and the love of the Divine. This other B only a fringe of the outer personality which in spite of these returns is destined to drop away as the true being extends and increases.

reviewing ::: considering retrospectively; looking back on.

reviving ::: bringing back to life or consciousness. Also fig.

rocked ::: 1. Moved back and forth or from side to side, especially gently or rhythmically, as a cradle. Also fig. 2. Swayed violently, as from a blow, shock or other impact. 3. Effected deeply; stunned; moved or swayed powerfully, as with emotion. rocks.

rude ::: 1. Rough, harsh or ungentle. 2. Lacking the graces and refinement of civilized life; uncouth; primitive. 3. Roughly made or formed; imperfect in design or execution; of a crude construction. 4. Coarse, vulgar, rough; uncivilised; violent in action.

SAFEGUARD. ::: An inner purity and sincerity, in which one is motivated only by the higher call, is one’s best safeguard against the lures of the intermediate stage. It keeps one on the right track and guards from deviation, until the psychic being is fully awake and in front and, once that happens, there is no further danger. If in addition to this purity and sincerity, there is a clear mind with a power of discrimination, that increases the safety in the earlier stages.

Samadbi or Yogic trance retires to increasing depths accord* lag as it dran^ farther and farther away from the nonnal or waking state and enters into degrees of consciousness less and less communicable to the waking mind, less and less ready to receive a summons from the waking world. Beyond a certain point the trance becomes complete and it is then almost or quite impossible to awaken or calf back the soul that has receded into them ; it can only come back by its own will or at most by a violent shock of physical appeal dangerous to the sj'stem owing to the abrupt upheaval of return. There are said to be supreme states of trance in which the soul persisting for too long a lime cannot return ; for it loses its hold on the cord which binds it to the consciousness of life, and the body is left, maintained indeed in its set position, not dead by dissolution, but incapable of recovering the ensouled life which had rnhahifed it. finally, the Yogin acquires at a certain stage of development the power of abandoning his body definitively without the ordinary pheno- mena of death, by an act of will, or by a process of withdrawing the pranic life-force through the gate of the upward life-current

sack ::: the plundering of a captured place; pillage; looting.

scattered ::: adj. 1. Refracted and dispersed in all directions, as of light. 2. Lacking orderly continuity. 3. Distributed or occurring at widely spaced and usually irregular intervals.

see-saw ::: moving up and down, backwards and forwards, or alternately ahead and behind in the manner of a see-saw (a recreation in which children sit one or more at each end of a board or piece of timber balanced in the middle so that the ends move alternately up and down).

“Self-will in thought and action has, we have already seen, to be quite renounced if we would be perfect in the way of divine works; it has equally to be renounced if we are to be perfect in divine knowledge. This self-will means an egoism in the mind which attaches itself to its preferences, its habits, its past or present formations of thought and view and will because it regards them as itself or its own, weaves around them the delicate threads of I-ness’’ andmy-ness’’ and lives in them like a spider in its web. It hates to be disturbed, as a spider hates attack on its web, and feels foreign and unhappy if transplanted to fresh view-points and formations as a spider feels foreign in another web than its own. This attachment must be entirely excised from the mind.” The Synthesis of Yoga

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

sense ::: n. 1. Any of the faculties, as sight, hearing, smell, taste, or touch, by which humans and animals perceive stimuli originating from outside or inside the body. 2. Meaning, signification. 3. A more or less vague perception or impression. 4. Any special capacity or perception, estimation, appreciation, etc. 5. A mental or spiritual discernment, realization, or recognition of a dream, or of anything cryptic or symbolical. sense"s, senses, senses", sense-appeal, sense-formed, sense-life"s, sense-pangs, sense-pleasures, sense-railed, sense-shackled, soul-sense. v. 6. To apprehend, detect, or perceive, without or in advance of the evidence of the senses; to perceive instinctively. 7. To be inwardly aware; conscious of. sensed, sensing. *adj. *sensed.

sentinel ::: 1. A tower used by the military to watch for the enemy and defend a camp, etc. 2. A person or thing that watches or stands as if watching. 3. A soldier stationed as a guard to challenge all comers and prevent a surprise attack; a sentry. (Sri Aurobindo often employs the word as an adjective.) sentinels.

servitude ::: the state or condition of a slave; bondage; lack of personal freedom as to act as one chooses. servitude"s, servitudes.

Sex-dreams ::: What is rejected in the waking often attacks in sleep — especially the sexual suggestions. You have to con- centrate before sleeping with a strong will that nothing of the kind should happen. After some time this concentration is usually successful.

shallow ::: 1. Of little depth; not deep. 2. Lacking depth of intellect, emotion, feeling or knowledge.

-shackled ::: bound with a chain, ring, or other fastening as of iron for the ankle or wrist of a prisoner, usually one of a pair, which is fastened to a ring-bolt in the floor or wall of the cell. sense-shackled.

shrink ::: to draw back, as in retreat or avoidance. shrinks.

siege ::: the act or process of surrounding and attacking a fortified place in such a way as to isolate it from help and supplies, for the purpose of lessening the resistance of the defenders and thereby making capture possible. Also fig.

Silence and thoughts ::: To silence the mind it is not enough to throw back each thought as it comes, that can only be a subordinate movement. One must get back from all thought and be separate from it, a silent consciousness observing the thoughts if they come, but not oneself thinking or identified with the thoughts. Thoughts must be felt as outside things altogether.

silhouette ::: an outline that appears dark against a light background. silhouettes.

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

slight ::: adj. 1. Small in size, degree, or amount.2. Unimportant, trifling, trivial. 3. Lacking strength, substance, or solidity; frail. 4. Frail, flimsy, delicate. slightest. v. 5. To treat as of little importance; to disregard, disdain, ignore.

smite ::: 1. To inflict a heavy blow on, with or as if with the hand, a tool, or a weapon. 2. To deliver or deal (a blow, hit, etc.) by striking hard. 3. To affect, imbue, impress, strike suddenly or strongly with some feeling or sentiment. 4. To afflict or attack with deadly or disastrous effect. 5. To strike down, injure, or slay. 6. To affect suddenly with deep feeling; aflame with love. 7. To affect sharply, impress favourably. 8. To strike forcibly or abruptly as the sun beats down on. Also fig. smites, smiting, smitten, form-smitten.

smithy ::: a blacksmith"s shop; a forge.

snap ::: 1. To bring the jaws briskly together, often with a clicking sound; bite. (often followed by up or off). 2. To break suddenly, esp. with a sharp, cracking sound. snaps.

specious ::: 1. Having the ring of truth or plausibility but actually false. 2. Apparently good or right thought lacking real merit; superficially pleasing or plausible. 3. Plausible but false.

spurious ::: lacking authenticity or validity in essence or origin; not genuine; false.

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: "I have accented on the first syllable as I have done often with words like ‘occult", ‘divine". It is a Russian word and foreign words in English tend often to get their original accent shifted as far backward as possible. I have heard many do that with ‘ukase". Letters on Savitri.

Sri Aurobindo: "I suppose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the supreme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga

Sri Aurobindo: "It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy — the material aspect being only its outermost movement — that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” *The Life Divine

*Sri Aurobindo: "Pleasure, joy and delight, as man uses the words, are limited and occasional movements which depend on certain habitual causes and emerge, like their opposites pain and grief which are equally limited and occasional movements, from a background other than themselves. Delight of being is universal, illimitable and self-existent, not dependent on particular causes, the background of all backgrounds, from which pleasure, pain and other more neutral experiences emerge. When delight of being seeks to realise itself as delight of becoming, it moves in the movement of force and itself takes different forms of movement of which pleasure and pain are positive and negative currents.” The Life Divine*

Sri Aurobindo: "the black dragon of the Inconscience sustains with its vast wings and its back of darkness the whole structure of the material universe; its energies unroll the flux of things, its obscure intimations seem to be the starting-point of consciousness itself and the source of all life-impulse.” The Life Divine ::: **Unused, guarded beneath Night"s dragon paws,**

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

Sri Aurobindo: "The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass though the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother

stand back. To retreat from something. Also fig.

stay ::: 1. To continue or remain in a certain place, or in the company of others. 2. To hold back or restrain. 3. To delay or hinder an action or a process. stays, stayed.

steal ::: 1. To take (the property or any possession, of another) or steal without right or permission something dear to one. Also fig. 2. To move or convey stealthily or quietly or unobtrusively. 3. To come upon stealthily to attack or steal from. 4. To glide, or move gently and almost imperceptibly. steals, stole, stolen, stealing.

sterile ::: lacking imagination, creativity, or vitality, mentally and spiritually; unproductive; fruitless.

streak ::: n. 1. A long thin mark or trace of some contrasting colour or texture different from the background. 2. A flash leaving a visible line or after effect, as of lightening; bolt. 3. A ray or flash of light or the faint line of he dawn"s light. Also fig. **streaks. v. streaked. 3.** Went quickly; advanced; went at full speed.

strike ::: 1. To inflict, deliver, or deal (a blow, stroke, attack, etc.). 2. Of some natural or supernatural agency: to smite or blast. striking. 3. strike out, off or from. To remove by erasing or crossing out or as if by drawing a line.

stringless ::: without strings; lacking strings.

" Suffering is not inflicted as a punishment for sin or for hostility — that is a wrong idea. Suffering comes like pleasure and good fortune as an inevitable part of life in the ignorance. The dualities of pleasure and pain, joy and grief, good fortune and ill-fortune are the inevitable results of the ignorance which separates us from our true consciousness and from the Divine. Only by coming back to it can we get rid of suffering. Karma from the past lives exists, much of what happens is due to it, but not all. For we can mend our karma by our own consciousness and efforts. But the suffering is simply a natural consequence of past errors, not a punishment, just as a burn is the natural consequence of playing with fire. It is part of the experience by which the soul through its instruments learns and grows until it is ready to turn to the Divine.” Letters on Yoga

“ Suffering is not inflicted as a punishment for sin or for hostility—that is a wrong idea. Suffering comes like pleasure and good fortune as an inevitable part of life in the ignorance. The dualities of pleasure and pain, joy and grief, good fortune and ill-fortune are the inevitable results of the ignorance which separates us from our true consciousness and from the Divine. Only by coming back to it can we get rid of suffering. Karma from the past lives exists, much of what happens is due to it, but not all. For we can mend our karma by our own consciousness and efforts. But the suffering is simply a natural consequence of past errors, not a punishment, just as a burn is the natural consequence of playing with fire. It is part of the experience by which the soul through its instruments learns and grows until it is ready to turn to the Divine.” Letters on Yoga

sunless ::: lacking sun or sunlight; dark or dull; fig. dismal; gloomy.

suntracks ::: A word coined by Sri Aurobindo. Lines of travel, passage, or motion; the actual courses or routes followed (which need not be any beaten or visible path, or leave any traces, as the paths of ships, birds in the air, comets, etc.).

suntracks ::: a word coined by Sri Aurobindo. Lines of travel, passage, or motion; the actual courses or routes followed (which need not be any beaten or visible path, or leave any traces, as the paths of ships, birds in the air, comets, etc.).

SUPERNATURAL PHENOMENA. ::: There are different planes of substance, gross, subtle and more subtle going back to what is called causal (kdrana) substance. ^Vhat is more gross can be reduced to the subtle state and the subtle brought info the gross state ; that accounts for dematerialisation and rematerialisation.

supine ::: 1. Lying on the back or having the face upward. 2. Displaying no interest or animation; lethargic.

SUPPRESSION. ::: In our path the altitude is not one of force- ful suppression, but of detachment and equality with regard to the objects of desire. Forreful suppression (lasting comes under the head) stands on the same level as free indulgence ; in both cases, the desire remains ; in the one it is fed by indulgence, in the other it lies latent and exasperated by suppression. It only when one stands back, separates oneself from the lower vital.

sway ::: n. 1. Power; dominant influence. 2. Dominion or control; sovereign command. 3. The act of moving from side to side with a swinging motion. v. 4. To cause to swing back and forth or to and fro. 5. To cause to incline or bend to one side. sways, swayed, swaying.

swing ::: n. 1. A seat suspended from above by means of a loop of rope or between ropes or rods, on which one may sit and swing to and fro for recreation. 2. The act, manner, or progression of swinging; movement in alternate directions or in a particular direction. 3. The act or an instance of swinging; movement back and forth or in one particular direction. v. 4. To move in alternate directions or in either direction around a point, an axis, or a line of support, as a gate on its hinges. 5. To move back and forth suspended or as if suspended from above. Swung.

swooping ::: moving down on through the air rapidly or as if in an attack.

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

that does not see; lacking sight.

that is not or cannot be tracked or traced.

"The cosmic consciousness is that in which the limits of ego, personal mind and body disappear and one becomes aware of a cosmic vastness which is or filled by a cosmic spirit and aware also of the direct play of cosmic forces, universal mind forces, universal life forces, universal energies of Matter, universal overmind forces. But one does not become aware of all these together; the opening of the cosmic consciousness is usually progressive. It is not that the ego, the body, the personal mind disappear, but one feels them as only a small part of oneself. One begins to feel others too as part of oneself or varied repetitions of oneself, the same self modified by Nature in other bodies. Or, at the least, as living in the larger universal self which is henceforth one"s own greater reality. All things in fact begin to change their nature and appearance; one"s whole experience of the world is radically different from that of those who are shut up in their personal selves. One begins to know things by a different kind of experience, more direct, not depending on the external mind and the senses. It is not that the possibility of error disappears, for that cannot be so long as mind of any kind is one"s instrument for transcribing knowledge, but there is a new, vast and deep way of experiencing, seeing, knowing, contacting things; and the confines of knowledge can be rolled back to an almost unmeasurable degree. The thing one has to be on guard against in the cosmic consciousness is the play of a magnified ego, the vaster attacks of the hostile forces — for they too are part of the cosmic consciousness — and the attempt of the cosmic Illusion (Ignorance, Avidya) to prevent the growth of the soul into the cosmic Truth. These are things that one has to learn from experience; mental teaching or explanation is quite insufficient. To enter safely into the cosmic consciousness and to pass safely through it, it is necessary to have a strong central unegoistic sincerity and to have the psychic being, with its divination of truth and unfaltering orientation towards the Divine, already in front in ::: —the nature.” Letters on Yoga*

“The cosmic consciousness is that in which the limits of ego, personal mind and body disappear and one becomes aware of a cosmic vastness which is or filled by a cosmic spirit and aware also of the direct play of cosmic forces, universal mind forces, universal life forces, universal energies of Matter, universal overmind forces. But one does not become aware of all these together; the opening of the cosmic consciousness is usually progressive. It is not that the ego, the body, the personal mind disappear, but one feels them as only a small part of oneself. One begins to feel others too as part of oneself or varied repetitions of oneself, the same self modified by Nature in other bodies. Or, at the least, as living in the larger universal self which is henceforth one’s own greater reality. All things in fact begin to change their nature and appearance; one’s whole experience of the world is radically different from that of those who are shut up in their personal selves. One begins to know things by a different kind of experience, more direct, not depending on the external mind and the senses. It is not that the possibility of error disappears, for that cannot be so long as mind of any kind is one’s instrument for transcribing knowledge, but there is a new, vast and deep way of experiencing, seeing, knowing, contacting things; and the confines of knowledge can be rolled back to an almost unmeasurable degree. The thing one has to be on guard against in the cosmic consciousness is the play of a magnified ego, the vaster attacks of the hostile forces—for they too are part of the cosmic consciousness—and the attempt of the cosmic Illusion (Ignorance, Avidya) to prevent the growth of the soul into the cosmic Truth. These are things that one has to learn from experience; mental teaching or explanation is quite insufficient. To enter safely into the cosmic consciousness and to pass safely through it, it is necessary to have a strong central unegoistic sincerity and to have the psychic being, with its divination of truth and unfaltering orientation towards the Divine, already in front in—the nature.” Letters on Yoga

The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can even- tually overcome If one begins to realise the nature and source of these assaults and acquires the faculty of observing them, bearing, without being involved or absorbed into their gulf, finally becoming the witness of their phenomena and understanding them and refusing the mind's sanction even when the vital is still tossed in the whirl and the most outward physical mind still reflects the adverse suggestions. In the end, these attacks lose their power and fall away from the nature ; the recurrence becomes feeble, or has no power to last ; even, if the detach- ment is strong enough, they can be cut out very soon or at once.

The difficulty of its coming when you are at work is only at the beginning — afterwards when it is more settled one finds that one can carry on all the activities of life whether in the pervading silence itself or at least with that as the support and background.

“The Ishwari Shakti, divine Conscious-Force and World-Mother, becomes a mediatrix between the eternal One and the manifested Many. On one side, by the play of the energies which she brings from the One, she manifests the multiple Divine in the universe, involving and evolving its endless appearances out of her revealing substance; on the other, by the reascending current of the same energies she leads back all towards That from which they have issued so that the soul in its evolutionary manifestation may more and more return towards the Divinity there or here put on its divine character.” The Synthesis of Yoga

The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. This Will is not the wish of the heart or the demand or preference of the mind to which we often give the name. It is that inmost, dominant and often veiled conscious force of our being and of all being, Tapas, Sbakti, Shraddha, that sovereignly determines our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments. The Self that is quiescent, at rest, vacant of things and happenings is n support and background to existence, a silent channel or a hypostasis of something Supreme ::: it is not itself the one entirely real existence, not itself the Supreme. The Eternal, the Supreme is the Lord and the all-originating Spirit. Superior to all activi- ties and not bound by any of them, it is the source, sanction, material, efficient power, master of all activities. All activities proceed from this supreme Self and are determined by it ; all are its operations, processes of its own conscious force and not ot something alien to Self, some power other than this Spirit.

The min d is a modified consciousness that puts forth a mental energy. A man can stand back in his mind-consciousness and watch the mental energy dtnng things, thinking, planning etc. ;

The Mother or myself send a force. If there is no openness, the force may be thrown back or returned (unless we put a great force which it is not always adwsablc to do) as from an obstruc- tion or resistance ::: if there is some openness, the result may be partial or slow ; if there is the full openness or receptivity, then the result may be immediate. Of course there are things that cannot be removed all at once, being an old part of the nature, but with receptivity these also can be more effectively and rapidly dealt with. Some people are so open that even by writing they get free before the book or letter reaches us.

:::   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.

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.

• There are two mutually complementary movements ; In one the inner being comes to the front and impresses its own not- mal motions on the outer consciousness to which they are unusual and abnormal ; the other is to draw back from the outer consciousness, to go inside into the inner planes, enter the world of your inner self and wake In the hidden parts of your being.

There are two words used in English to express the Indian idea of dhyana, * meditation ’ and ‘ contemplation ’. Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the know- ledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana, for the principle of dh)ona is mental concentration whether in thought, vision or knowledge. There are other forms of dhyana. You stand back from your thoughts, let them occur in your mind as they will and simply observe them and see what they are. This may be called concentration in self-observation.

The remembrancer of the city of London is parliamentary solicitor to the corporation, and is bound to attend all courts of aldermen and common council when required. Pull. Laws & Cust. Lond. 122. from Black’s Law Dictionary.

There were at one time three clerks of the remembrance, styled King’s Remembrancer, Lord Treasurer’s Remembrancer and Remembrancer of First-Fruits. In England, the latter two offices have become extinct, that of remembrancer of first-fruits by the diversion of the fund (Queen Anne’s Bounty Act 1838), and that of Lord Treasurer’s Remembrancer on being merged in the office of King’s Remembrancer in 1833. By the Queen’s Remembrancer Act 1859 the office ceased to exist separately, and the queen’s remembrancer was required to be a master of the court of exchequer. The Judicature Act 1873 attached the office to the Supreme Court, and the Supreme Court of Judicature (Officers) Act 1879 transferred it to the central office of the Supreme Court. By section 8 of that Act, the king’s remembrancer is a master of the Supreme Court, and the office is usually filled by the senior master. The king’s remembrancer department of the central office is now amalgamated with the judgments and married women acknowledgments department. The king’s remembrancer still assists at certain ceremonial functions relics of the former importance of the office such as the nomination of sheriffs, the swearing-in of the Lord Mayor of the City of London, the Trial of the Pyx and the acknowledgments of homage for crown lands.

the rhythm of the attack. If it could be got rid of, the rhythm also could be broken.

The salmon-falls, the mackerel-crowded seas,

these openings in one’s nature and ieam to close them perma- nently to such attacks or to throw out the intruders at once or as soon as possible. The recurrence is no proof of a funda- mental incapacity ; if one takes the right inner attitude, it can and will be overcome. One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right lime He will reveal His Presence.

The soul, on the contrary, is something. that comes down into birth and passes through death — although it does not itself die, for it is immortal — from one state to another, from the earth plane to other planes and back again to the earth'cxisteoce. ft goes on with this progression from life to life through an evolu- tion which leads it up to the human state and evolves through it all a being of itself which we call the psychic being that sup- ports the evolution and develops a physical, a vital, a mental human consciousness as its instruments of world-experience and of a disguised, imperfect, but growing self-expression. All this it does from behind a veil showing something of its divine self only in so far as the imperfection of the instrumental being will allow it. But a time comes when it is able to prepare to come out from behind the veil, take command and turn all the instru- mental nature towards a divine fulfilment. This is the beginning of the true spiritual life. The soul is able now to make itself ready for a higher evolution of manifested consciousness than the mental human — it can pass from the mental to the spiritual and through degrees of the spiritual to the supramental state. _ ,

The soul, the psychic being, once having reached the human consciousness cannot go back to the inferior animal conscious-

The sub-conscient has many more fears in it than those admit- ted or acknowledged by the waking consciousness.

the trait of lacking boldness and courage.

The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of meditation, not fighting with the mind or making mental efforts to pall down the Power or the Silence, but keeping only a .silent will and aspiration for them. If the mind is active, one has to learn to look at it, drawn back and not giving any sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. If it is too persistent, a steady rejection without strain or st/uggJe is the one thing to be done.

thin ::: 1. Having relatively little extent from one surface or side to the opposite; not thick. 2. Lean or slender in form, build, or stature. 3. Lacking radiance or intensity. 4. Not dense or concentrated; sparse. 5. Lacking substance or significance. 6. Scant; not abundant or plentiful. 7. (of sound) lacking resonance or volume. 8. Rarefied, as air.

This would be the source of that wanting to get back to some- thing interesting and enthralling which accompanies the desire to fall into sleep. But this must not be encouraged in waking hours, it should be kept for hours set apart for sleep where it gets its natural field, Othenvisc there may be an unbalancing, a tendency to live more and too much in the visions of the supraphysical realms and a decrease of the hold on outer realities.

thoughtless ::: devoid of or lacking capacity for thought.

thought ::: n. 1. The act or process of thinking; cogitation. 2. The faculty of thinking or reasoning. 3. Intention, design, or purpose. Thought, thought"s, Thought"s, thoughts, thought-blinded, thought-born, thought-conscious, thought-created, thought-driven, thought-food, thought-forms, thought-free, thought-hue, thought-racked, thought-screened, thought-shrouded, thought-sounds, thought-stare, thought-streams, million-thoughted. *v. 5. Pt. and pp. of think.

timid ::: lacking self-confidence; shy.

To arrive at full possession of the powers of the dream-state, it is necessary first to exclude the attack of the sights, sounds etc. of the outer world upon the physical organs. It is quite possible indeed to be aware in the dream-trance of the outer physical world through the subtle senses which belong to the subtle body ; one may be aware of them just so far as one chooses and on a much wider scale than In the waking condition ; for the subtle senses have a far more powerful range than the gross physical organs, a range which may be made practically unlimited. But this awareness of the phj-sical world through the subtle senses is something quite different from our normal awareness of it through the physical organs ; the latter is incompatible with the settled state of trance, for the pressure of the physical senses breaks the Samadhi and calls back the mind to live in their normal field where alone they have power. But the subtle senses have power both upon their own planes and upon the physical world, though this is to them more remote than their own world of being. In Yoga various devices are used to seal up the doors of the physical sense, some of them physical devices ; but the one all-sufficient means is a force of concentration by which the mind is drawn inward to depths where the call of physical things can no longer easily attain to it. A second necessity is to get rid of the intervention of physical sleep. The ordinary habit of the mind when it goes in away from contact with physical things is to fall into the torpor of sleep or its dreams, and therefore when called in for the purposes of Samadhi, it gives or lends to give, at the first chance, by sheer force of habit, not the response demanded, but its usual response of ph)sical slumber. This habit of the mind has to be got rid of ; the mind has to Icam to be awake in the dream-stale, in possession of itself, not with the outgoing, but with an ingathered wakefulness in which, though immersed in itself, it exercises all its powers.

To deal with this mind two things are necessary ::: (1) not so much to try to control or fight with or suppress it as to stand back from it ::: one looks at it and sees what it is but refuses to follow

trace ::: n. 1. A surviving mark, sign, or evidence of the former existence, influence, or action of some agent or event; vestige. 2. Evidence or an indication of the former presence or existence of something non-material; a vestige. 3. A barely discernable indication or evidence of some quality, quality, characteristic, expression, etc. v. 4. To make one"s way over, through, or along (something). Also fig. 5. To follow a course, trail, etc.; make one"s way. 6. To follow, make out, or determine the course or line of, especially by going backward from the latest evidence, nearest existence, etc. 7. To locate or discover by searching or researching evidence; follow the history of. 8. To draw an outline of something. Also fig. 9. To decorate with tracery. 10. To copy (a design, map, etc.) by drawing over the lines visible through a superimposed sheet of transparent paper or other material. 11. To draw or delineate a plan or diagram of. traced, tracing.

trail ::: n. 1. A mark, trace, course, or path left by a moving body. Also fig. **2. A stream of dust, smoke, light, people, vehicles, etc., behind something moving. 3. The track, scent, or the like, left by an animal, person, or thing, esp. as followed by a hunter, hound, or other pursuer. Also fig. 4. Something that is trailed or that trails behind, as the train of a skirt or robe. trails. v. 5. To drag or stream, or permit to drag or stream along a surface, esp. the ground. 6. To bring or have floating after itself or oneself. 7. To move, proceed, or walk draggingly or slowly. 8. To protract; linger. trails, trailed, trailing.**

trackless ::: 1. Unmarked by trails or paths. 2. Having or leaving no trace or trail.

track ::: n. 1. A mark or succession of marks left by something that has passed. 2. A path made or beaten by or as if by the feet of people or animals; trail. 3. A path along which something moves or has moved, such as a wheel-rut; the wake of a ship; a series of footprints; etc. tracks. v. 4. To follow the tracks of; trail. 5. To observe, plot, or mark the path of something. tracked.

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

turn back. **To reverse one"s position so as to face (and, usually, go) in the opposite direction; to turn and go back.

turn ::: v. **1. To cause to move around an axis or center; cause to rotate or revolve. 2. To direct or set one"s course toward, away from, or in a particular direction. 3. To change direction, as at a bend or curve. 4. To direct the face or gaze toward or away from someone or something. 5. To channel one"s attention, interest, or thought toward or away from something. 6. To direct one"s thought, attention, interest, desire, effort, etc. toward or away from someone or something. 7. To change the position (esp. the body) from side to side or back and forth. 8. To change or cause to change one"s attitude so as to become hostile or to retaliate. 9. To direct or bring to bear in the way of opposition; to proceed to use against. 10. To cause to go in a specific direction; direct. 11. To change or convert or be changed or converted to change or convert or be changed or converted; transform. 12. To apply to some use or purpose; to make use of, employ. 13. To twist, bend, or distort in shape. turns, turned, turning, fate-turned.* *n. 14. The act of turning or the condition of being turned; rotation or revolution. 15. An act or instance of changing or reversing the course or direction, or a place or point at which such a change occurs. 16. Course; direction. 17. Requirement, need, exigency; purpose, use, convenience. 18. A change in affairs, conditions, or circumstances; vicissitude; revolution; esp. a change for better or worse, or the like, at a crisis; hence, sometimes, the time at which such a change takes place. Often fig. 19. A propensity or adeptness. 20. The place, point, or time or occasion at which a deviation or change occurs. turns.

Types of illnesses ::: An illness which comes in the ordinary course as the result of physical causes — even though adverse universal forces are the first cause — is an ordinary illness. One brought by the forces hostile to yoga to upset the system and prevent or disturb progress — without any adequate physical reason — is a hostile attack. It may have the appearance of a cold or other illness, but to the eye which sees the action of the forces and not only the outward symptoms or results, the diHerence is clear.

unable ::: lacking the necessary power, competence, etc. to accomplish some specified act, or to undergo or experience something specified.

unbodied ::: 1. Having no body; not invested with a body; also, removed from the body, disembodied; incorporeal. 2. Lacking a form; formless; shapeless.

unprovided for; not backed by measures taken beforehand or other means for meeting a need.

unslackening :::

untracked :::

v. 1. Lacking definite shape, form, or character; indistinct. 2. Not definitely established, determined, confirmed, or known; uncertain. 3. Indefinite or indistinct in nature or character. 4. Not clearly expressed; inexplicit. 5. Not clear in meaning or application. n. 6. An empty or obscure expanse.

veil ::: A black veil has been lifted

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

vibration ::: 1. A rapid oscillation of a particle, particles, or elastic solid or surface, back and forth across a central position. 2. A distinctive emotional aura experienced instinctively. vibrations.

visionless ::: 1. Lacking the faculty of sight; blind. 2. Lacking intelligent foresight or imagination; uninspired.

Vital plane ::: On the vital plane ( 1 ) never allow any fear to etilcc into you. Face all you meet and see in this world with detachment and courage. (2) Ask for protection before you sleep or meditate. Use our names when you are attacked or templed. (3) Do not indulge in this world in any kind of sym- pathy. (4) Do not allow any foreign personality to enter into you .

wake ::: 1. The path or course of anything that has passed or preceded. 2. The visible track of turbulence left by something moving through water. Also fig.

want ::: n. 1. Anything that is needed, desired, or lacked. 2. The condition or quality of lacking something usual or necessary. 3. A sense of lack or need of something. wants, life-wants. v. 4. To feel a need or desire for. wanted.

want or lack of ease; discomfort; uneasiness.

war-cry ::: a cry, word, phrase, etc., shouted in charging an enemy or rallying to attack; battle cry.

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.

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

Whatever point the adverse forces choose for attack, however small it may seem to the external human mind, becomes a crucial point and to yield it up may be to yield to them one of the keys of the fortress.

When the physical consciousness is being changed,' the chkl resistance comes from the subconscient. It is constantly main- taining or bringing back the inertia, weakness, obscurity, lack of intelligence which afflict the physical mind and vitd or' the obscure fears, desires, angers, Jiisis of the physical vital, or the illnesses, dullnesses, pains, incapabilUies to which the body- nature is prone.

When there is an attack from the human instruments of adverse forces, one should try to overcome it not in a spirit of personal hatred or anger or wounded egoism, but with a calm spirit of strength and equality and a call to the Divine Force to act.

whittles back the branches

will, self ::: Sri Aurobindo: "Self-will in thought and action has, we have already seen, to be quite renounced if we would be perfect in the way of divine works; it has equally to be renounced if we are to be perfect in divine knowledge. This self-will means an egoism in the mind which attaches itself to its preferences, its habits, its past or present formations of thought and view and will because it regards them as itself or its own, weaves around them the delicate threads of I-ness'' andmy-ness"" and lives in them like a spider in its web. It hates to be disturbed, as a spider hates attack on its web, and feels foreign and unhappy if transplanted to fresh view-points and formations as a spider feels foreign in another web than its own. This attachment must be entirely excised from the mind.” *The Synthesis of Yoga

Without saniatS peace is liable to be attacked by the waves of the lower nature.

Work and meditation ::: Those who have an expansive creative vital or a vital made for action are usually at their best when the vital is not held back from its movement and they can deve- lop faster by it than by introspective meditation. All that is needed is that the action should be dedicated, so that they may grow by it more and more prepared to feel and follow the Divine

Work and silence ::: A sort of stepping backward into some- thing silent and observant within which is not involved in the action, yet sees and can shed Its light upon it. There are then two parts of the being, one inner looking at and witnessing and knowing, the other executive and Instrumeotai and doing. This gives not only freedom but power — and in this inner being one can get into touch with the Divine not through mental activity but through tbe substance of tbe being, by a certah inward touch, perception, reception, receiving abo the right inspiration or intuition of the work.

world-Mother ::: Sri Aurobindo: "The Ishwari Shakti, divine Conscious-Force and World-Mother, becomes a mediatrix between the eternal One and the manifested Many. On one side, by the play of the energies which she brings from the One, she manifests the multiple Divine in the universe, involving and evolving its endless appearances out of her revealing substance; on the other, by the reascending current of the same energies she leads back all towards That from which they have issued so that the soul in its evolutionary manifestation may more and more return towards the Divinity there or here put on its divine character.” The Synthesis of Yoga

You must learn to stand back from the physical pain or uneasi- ness and localise it. If you can do that and do it completely, the pain or uneasiness itself will be more easily and quietly removed and you will not be overpowered. You can see that the Force has the power to lake away the pains.

You must neither turn with an ascetic shrinking from the money power, the means it gives and the objects it brings, nor cherish a rHjasic attachment to them or a spirit of enslaving self-indulgence in their gratifications. Regard wealth simply as a power to be won back for the Mother and placed at her service.



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1:Ack! Parables. I hate parables. ~ Christopher Moore,
2:Ack!" I said. Fearless master of the witty dialogue, that's me. ~ Jim Butcher,
3:Ack!" I said.

Fearless master of the witty dialogue, that's me. ~ Jim Butcher,
4:Ack, joke gone bad, joke gone bad,” Brenna wails, flapping her hands. “Run away. Run away. ~ Kristen Callihan,
5:I slid over to the edge of the bed and leaned back, letting my hair fall onto him.
"Ack!" he cried. "Don't scare me like that! ~ Catherine Clark,
6:Den första lilla grisen gick till torget.
Den andra lilla grisen stannade hemma.
Den tredje lilla grisen åt rostbiff.
Den fjärde lilla grisen blev utan.
Den femte lilla grisen ropade "ack och ve". ~ Agatha Christie,
7:I cursed and rubbed my forehead. The radio sang its bigotry in perfect ’80s pop harmony. Let’s send ’em aaallllllll ba-ack to Aaaaafrica . . . I reached down to the knob, to find the radio was already off. Here we fucking go. ~ David Wong,
8:Hopping over the side of the couch I landed on top of him. "My bones are so heavy! I don't think I can move." I groaned.
"Ack!" he grunted. "I can't breathe."
"Oh noes! However will I get up so that my bubby can breathe? ~ Nicole Hamlett,
9:Simon’s face blazed with happiness. On the wall behind him the slideshow Rebecca had mentioned was still going on. A framed quote flashed up against the wall: Marriage is like a long conversation that always ends too soon.
Ack, Clary thought. Morbid. ~ Cassandra Clare,
10:Ooo, let’s see, I need to get my spicy barbecue sauce. Definitely some oven mitts, ‘cause he’s gonna be hot from being flame-broiled. I need to get a couple of them apple trees to make wood chips so the meat be nice and appley tasting. Give it that extra yumminess, ‘cause I don’t like that Daimon flavor. Ack! (Simi) ~ Sherrilyn Kenyon,
11:Did I go to sleep and wake up in the nineteenth century?” I looked down at my jeans and T-shirt. “Ack! I can’t go to school like this. Where’s my corset? My bonnet?”
Dad sighed as Mom walked in with her empty teacup.
“What did I miss?” she said.
“Dad’s trying to marry me off to Daniel.” I looked at him. “You know, if you offer him a new truck for a dowry, he might go for it. ~ Kelley Armstrong,
12:Look, it doesn’t make sense for me to leave you pregnant and clueless on the pavement when I am headed for your very hotel.”

“I can manage to find a phone and call for a cab. I graduated from college and everything.”

“You don’t say? Can you take a degree in childbearing in this country?”

“That was my minor. My major was social grace with an emphasis on tolerating the obnoxious—ack! I did it again! I keep telling myself, ‘Be nice, don’t insult him.’ Then you say something and out it comes. ~ Shannon Hale,
13:I like Daniel. He takes care of you." I blinked. "Oh my God. Did you really just say that? He takes care of me?" Dad flushed. "I didn't mean it like-" "Takes care of me? Did I go to sleep and wake up in the nineteenth century?" I looked down at my jeans and T-shirt. "Ack! I can't go to school like this. Where's my corset? My bonnet?" Dad sighed as Mom walked in with her empty teacup. "What did I miss?" She said. "Dad's trying to marry me off to Daniel." I looked at him. "You know, if you offer him a new truck for a dowry, he might go for it. ~ Kelley Armstrong,
14:I like Daniel. He takes care of you."
I blinked. "Oh my God. Did you really just say that? He takes care of me?"
Dad flushed. "I didn't mean it like-"
"Takes care of me? Did I go to sleep and wake up in the nineteenth century?" I looked down at my jeans and T-shirt. "Ack! I can't go to school like this. Where's my corset? My bonnet?"
Dad sighed as Mom walked in with her empty teacup.
"What did I miss?" She said.
"Dad's trying to marry me off to Daniel." I looked at him.
"You know, if you offer him a new truck for a dowry, he might go for it. ~ Kelley Armstrong,
15:I just... I understand you might want to start dating more seriously, and that means dating someone from town. But if you're going to do that..." This time he took a long drink of coffee, and the mug was still at his lips when he said, "I like Daniel. He takes care of you."
I blinked. "Oh my God. Did you really just say that? He takes care of me?"
Dad flushed. "I didn't mean it like-"
"Takes care of me? Did I go to sleep and wake up in the nineteenth century?" I looked down at my jeans and T-shirt. "Ack! I can't go to school like this. Where's my corset? My bonnet? ~ Kelley Armstrong,
16:Well, anything up to half an hour late is considered on time, but anything before the appointed time—even a single minute—is downright gouchy.” “Downright what?” “Downright gouchy.” “Downright what?” said her mother, pausing in her knitting. “Gouchy,” said Imogene, clearly irritated. “You mean gauche,” said Miles. “It’s pronounced gosh, with a long O.” “I mean gouchy, Pruitt. It means crude.” “My, my, you ack-comedians,” said her mother. “What did you call us?” said Imogene. “Ack-comedians. It means scholars.” “You’re pronouncing it wrong,” said Imogene. “You mean academicians.” “Academicians? I always thought it was ack-comedians. Who’s right, Miles?” “I love ack-comedians,” said Miles. “If it means scholars it’s perfect. ~ Jon Hassler,
17:I like Daniel. He takes care of you.”
I blinked. “Oh my God. Did you really just say that? He takes care of me?”
Dad flushed. “I didn’t mean it like--”
“Takes care of me? Did I go to sleep and wake up in the nineteenth century?” I looked down at my jeans and T-shirt. “Ack! I can’t go to school like this. Where’s my corset? My bonnet?”
Dad sighed as Mom walked in with her empty teacup.
“What did I miss?” she said.
“Dad’s trying to marry me off to Daniel.” I looked at him. “You know, if you offer him a new truck for a dowry, he might go for it.”
“Apparently, I said the wrong thing,” Dad told Mom. “Again.”
“Never hard with our daughter.” She walked over and slid my sandwich into a bag. “Leave your father alone and get going before you miss your ride. ~ Kelley Armstrong,
18:A few Grik lunged at them, but the vast majority only wanted to get out of their way. These they left alone, conserving ammunition. It was a little disconcerting. They’d never seen so many “civilian” Grik before, and it was stunning how little fight they had in them.

“What a buncha pansies!” Silva panted, still having trouble with the heavy, wretched air. Three Grik had nearly fallen over themselves trying to clear his path when he menaced them with the Thompson. Its barrel was still smoking after a long burst he fired down a congested alley where another column of warriors was struggling to get at them. Those that followed fired into the writhing mass as well, the heavy booming of their rifles much louder than the stutter of the Thompson.

“Pansies!” Petey cawed. “Pansies! Ack! Goddamn! ~ Taylor Anderson,
19:Damn.” I slumped back into the seat of the car as Rene drove, worrying like crazy despite the reassuring presence of Drake beside me.

“You do not have the look of a bride,” Rene commented, watching me in the rearview mirror, narrowly missing plowing down a group of schoolgirls crossing the road. “You have the look of one carrying the load of many burdens upon her shoulders.”

“Ack!” I yelled, pointing out the front window.

He glanced at the large truck against which we had, by some miracle, escaped smashing ourselves to smithereens. “Pfft. I was nowhere near that lorry.”

“Had to be a good two inches of space between us,” Jim commented, peering out the window at the truck as its driver screamed and clutched his chest while slamming on his brakes. “You’re losing your touch, Rene.”

My friend, chauffeur, and fate extraordinaire just grinned and gave his particularly Gallic shrug. “I will do better the next time, hein?”

“My money is on you, my man,” Jim replied. ~ Katie MacAlister,
20:No one in town really knows this boy, Maya. He showed up with his sister, and moved into a cabin that doesn’t even have electricity. People have been concerned about them, but he’s made it very clear that he doesn’t want anyone’s help. It bothers some people, the way they just appeared.”
My eyes rounded. “You’re right. Do you remember the night they arrived? That big flying saucer hovering over the park?”
He shook his head and pushed his chair back.
“I know you’re serious, Dad, but I’m okay. Really.”
“I just…I understand you might want to start dating more seriously, and that means dating someone from town. But if you’re going to do that…” This time he took a long drink of coffee, and the mug was still at his lips when he said, “I like Daniel. He takes care of you.”
I blinked. “Oh my God. Did you really just say that? He takes care of me?”
Dad flushed. “I didn’t mean it like--”
“Takes care of me? Did I go to sleep and wake up in the nineteenth century?” I looked down at my jeans and T-shirt. “Ack! I can’t go to school like this. Where’s my corset? My bonnet?”
Dad sighed as Mom walked in with her empty teacup.
“What did I miss?” she said.
“Dad’s trying to marry me off to Daniel.” I looked at him. “You know, if you offer him a new truck for a dowry, he might go for it.”
“Apparently, I said the wrong thing,” Dad told Mom. “Again.”
“Never hard with our daughter.” She walked over and slid my sandwich into a bag. “Leave your father alone and get going before you miss your ride. ~ Kelley Armstrong,
21:Sisyphus cheated death,” Nico explained. “First he chained up Thanatos, the reaper of souls, so no one could die. Then when Thanatos got free and was about to kill him, Sisyphus told his wife to do incorrect funeral rites so he wouldn’t rest in peace. Sisy here—May I call you Sisy?” “No!” “Sisy tricked Persephone into letting him go back to the world to haunt his wife. And he didn’t come back.” The old man cackled. “I stayed alive another thirty years before they finally tracked me down!” Thalia was halfway up the hill now. She gritted her teeth, pushing the boulder with her back. Her expression said Hurry up! “So that was your punishment,” I said to Sisyphus. “Rolling a boulder up a hill forever. Was it worth it?” “A temporary setback!” Sisyphus cried. “I’ll bust out of here soon, and when I do, they’ll all be sorry!” “How would you get out of the Underworld?” Nico asked. “It’s locked down, you know.” Sisyphus grinned wickedly. “That’s what the other one asked.” My stomach tightened. “Someone else asked your advice?” “An angry young man,” Sisyphus recalled. “Not very polite. Held a sword to my throat. Didn’t offer to roll my boulder at all.” “What did you tell him?” Nico said. “Who was he?” Sisyphus massaged his shoulders. He glanced up at Thalia, who was almost to the top of the hill. Her face was bright red and drenched in sweat. “Oh . . . it’s hard to say,” Sisyphus said. “Never seen him before. He carried a long package all wrapped up in black cloth. Skis, maybe? A shovel? Maybe if you wait here, I could go look for him. . . .” “What did you tell him?” I demanded. “Can’t remember.” Nico drew his sword. The Stygian iron was so cold it steamed in the hot dry air of Punishment. “Try harder.” The old man winced. “What kind of person carries a sword like that?” “A son of Hades,” Nico said. “Now answer me!” The color drained from Sisyphus’s face. “I told him to talk to Melinoe! She always has a way out!” Nico lowered his sword. I could tell the name Melinoe bothered him. “Are you crazy?” he said. “That’s suicide!” The old man shrugged. “I’ve cheated death before. I could do it again.” “What did this demigod look like?” “Um . . . he had a nose,” Sisyphus said. “A mouth. And one eye and—” “One eye?” I interrupted. “Did he have an eye patch?” “Oh . . . maybe,” Sisyphus said. “He had hair on his head. And—” He gasped and looked over my shoulder. “There he is!” We fell for it. As soon as we turned, Sisyphus took off down the hill. “I’m free! I’m free! I’m—ACK!” Ten feet from the hill, he hit the end of his invisible leash and fell on his back. Nico and I grabbed his arms and hauled him up the hill. “Curse you!” He let loose with bad words in Ancient Greek, Latin, English, French, and several other languages I didn’t recognize. “I’ll never help you! Go to Hades!” “Already there,” Nico muttered. “Incoming!” Thalia shouted. I looked up and might have used a few cuss words myself. The boulder was bouncing straight toward us. Nico jumped one way. I jumped the other. Sisyphus yelled, “NOOOOOOO!” as the thing plowed into him. Somehow he braced himself and stopped it before it could run him over. I guess he’d had a lot of practice. “Take it again!” he wailed. “Please. I can’t hold it.” “Not again,” Thalia gasped. “You’re on your own.” He treated us to a lot more colorful language. It was clear he wasn’t going to help us any further, so we left him to his punishment. ~ Rick Riordan,
22:To E. Fitzgerald: Tiresias
OLD FITZ, who from your suburb grange,
Where once I tarried for a while,
Glance at the wheeling orb of change,
And greet it with a kindly smile;
Whom yet I see as there you sit
Beneath your sheltering garden-tree,
And watch your doves about you flit,
And plant on shoulder, hand, and knee,
Or on your head their rosy feet,
As if they knew your diet spares
Whatever moved in that full sheet
Let down to Peter at his prayers;
Who live on milk and meal and grass;
And once for ten long weeks I tried
Your table of Pythagoras,
- And seem'd at first "a thing enskied,"
As Shakespeare has it, airy-light
To float above the ways of men,
Then fell from that half-spiritual height
Chill'd, till I tasted flesh again
One night when earth was winter-b]ack,
And all the heavens flash'd in frost;
And on me, half-asleep, came back
That wholesome heat the blood had lost,
And set me climbing icy capes
And glaciers, over which there roll'd
To meet me long-arm'd vines with grapes
Of Eshcol hugeness- for the cold
Without, and warmth within me, wrought
To mould the dream; but none can say
That Lenten fare makes Lenten thought
Who reads your golden Eastern lay,
Than which I know no version done
In English more divinely well;
A planet equal to the sun
Which cast it, that large infidel
Your Omar, and your Omar drew
Full-handed plaudits from our best
In modern letters, and from two,
857
Old friends outvaluing all the rest,
Two voices heard on earth no more;
But we old friends are still alive,
And I am nearing seventy-four,
While you have touch'd at seventy-five,
And so I send a birthday line
Of greeting; and my son, who dipt
In some forgotten book of mine
With sallow scraps of manuscript,
And dating many a year ago,
Has hit on this, which you will take,
My Fitz, and welcome, as I know,
Less for its own than for the sake
Of one recalling gracious times,
When, in our younger London days,
You found some merit in my rhymes,
And I more pleasure in your praise.
TIRESIAS
I WISH I were as in the years of old
While yet the blessed daylight made itself
Ruddy thro' both the roofs of sight, and woke
These eyes, now dull, but then so keen to seek
The meanings ambush'd under all they saw,
The flight of birds, the flame of sacrifice,
What omens may foreshadow fate to man
And woman, and the secret of the Gods.
My son, the Gods, despite of human prayer,
Are slower to forgive than human kings.
The great God Ares burns in anger still
Against the guiltless heirs of him from Tyre
Our Cadmus, out of whom thou art, who found
Beside the springs of Dirce, smote, and still'd
Thro' all its folds the multitudinous beast
The dragon, which our trembling fathers call'd
The God's own son.
A tale, that told to me,
When but thine age, by age as winter-white
As mine is now, amazed, but made me yearn
For larger glimpses of that more than man
858
Which rolls the heavens, and lifts and lays the deep,
Yet loves and hates with mortal hates and loves,
And moves unseen among the ways of men.
Then, in my wanderings all the lands that lie
Subjected to the Heliconian ridge
Have heard this footstep fall, altho' my wont
Was more to scale the highest of the heights
With some strange hope to see the nearer God.
One naked peak‹the sister of the Sun
Would climb from out the dark, and linger there
To silver all the valleys with her shafts‹
There once, but long ago, five-fold thy term
Of years, I lay; the winds were dead for heatThe noonday crag made the hand burn; and sick
For shadow‹not one bush was near‹I rose
Following a torrent till its myriad falls
Found silence in the hollows underneath.
There in a secret olive-glade I saw
Pallas Athene climbing from the bath
In anger; yet one glittering foot disturb'd
The lucid well; one snowy knee was prest
Against the margin flowers; a dreadful light
Came from her golden hair, her golden helm
And all her golden armor on the grass,
And from her virgin breast, and virgin eyes
Remaining fixt on mine, till mine grew dark
For ever, and I heard a voice that said
"Henceforth be blind, for thou hast seen too much,
And speak the truth that no man may believe."
Son, in the hidden world of sight that lives
Behind this darkness, I behold her still
Beyond all work of those who carve the stone
Beyond all dreams of Godlike womanhood,
Ineffable beauty, out of whom, at a glance
And as it were, perforce, upon me flash'd
The power of prophesying‹but to me
No power so chain'd and coupled with the curse
Of blindness and their unbelief who heard
And heard not, when I spake of famine, plague
Shrine-shattering earthquake, fire, flood, thunderbolt,
859
And angers of the Gods for evil done
And expiation lack'd‹no power on Fate
Theirs, or mine own! for when the crowd would roar
For blood, for war, whose issue was their doom,
To cast wise words among the multitude
Was fiinging fruit to lions; nor, in hours
Of civil outbreak, when I knew the twain
Would each waste each, and bring on both the yoke
Of stronger states, was mine the voice to curb
The madness of our cities and their kings.
Who ever turn'd upon his heel to hear
My warning that the tyranny of one
Was prelude to the tyranny of all?
My counsel that the tyranny of all
Led backward to the tyranny of one?
This power hath work'd no good to aught that lives
And these blind hands were useless in their wars.
O. therefore, that the unfulfill'd desire,
The grief for ever born from griefs to be
The boundless yearning of the prophet's heart‹
Could that stand forth, and like a statue, rear'd
To some great citizen, wim all praise from all
Who past it, saying, "That was he!"
In vain!
Virtue must shape itself im deed, and those
Whom weakness or necessity have cramp'd
Withm themselves, immerging, each, his urn
In his own well, draws solace as he may.
Menceceus, thou hast eyes, and I can hear
Too plainly what full tides of onset sap
Our seven high gates, and what a weight of war
Rides on those ringing axlesl jingle of bits,
Shouts, arrows, tramp of the horn-footed horse
That grind the glebe to powder! Stony showers
Of that ear-stunning hail of Ares crash
Along the sounding walls. Above, below
Shock after shock, the song-built towers and gates
Reel, bruised and butted with the shuddering
War-thunder of iron rams; and from within
The city comes a murmur void of joy,
Lest she be taken captive‹maidens, wives,
And mothers with their babblers of the dawn,
860
And oldest age in shadow from the night,
Falling about their shrines before their Gods,
And wailing, "Save us."
And they wail to thee!
These eyeless eyes, that cannot see thine own,
See this, that only in thy virtue lies
The saving of our Thebes; for, yesternight,
To me, the great God Ares, whose one bliss
Is war and human sacrifice‹himself
Blood-red from battle, spear and helmet tipt
With stormy light as on a mast at sea,
Stood out before a darkness, crying, "Thebes,
Thy Thebes shall fall and perish, for I loathe
The seed of Cadmus‹yet if one of these
By his own hand‹if one of these‹"
My son, No sound is breathed so potent to coerce,
And to conciliate, as their names who dare
For that sweet mother land which gave them birth
Nobly to do, nobly to die. Their names,
Graven on memorial columns, are a song
Heard in the future; few, but more than wall
And rampart, their examples reach a hand
Far thro' all years, and everywhere they meet
And kindle generous purpose, and the strength
To mould it into action pure as theirs.
Fairer thy fate than mine, if life's best end
Be to end well! and thou refusing this,
Unvenerable will thy memory be
While men shall move the lips; but if thou dare‹
Thou, one of these, the race of Cadmus‹then
No stone is fitted in yon marble girth
Whose echo shall not tongue thy glorious doom,
Nor in this pavement but shall ring thy name
To every hoof that clangs it, and the springs
Of Dirce laving yonder battle-plain,
Heard from the roofs by night, will murmur thee
To thine own Thebes, while Thebes thro' thee shall stand
Firm-based with all her Gods.
The Dragon's cave
Half hid, they tell me, now in flowing vines‹
Where once he dwelt and whence he roll'd himself
861
At dead of night‹thou knowest, and that smooth rock
Before it, altar-fashion'd, where of late
The woman-breasted Sphinx, with wings drawn back
Folded her lion paws, and look'd to Thebes.
There blanch the bones of whom she slew, and these
Mixt with her own, because the fierce beast found
A wiser than herself, and dash'd herself
Dead in her rage; but thou art wise enough
Tho' young, to love thy wiser, blunt the curse
Of Pallas, bear, and tho' I speak the truth
Believe I speak it, let thine own hand strike
Thy youthful pulses into rest and quench
The red God's anger, fearing not to plunge
Thy torch of life in darkness, rather thou
Rejoicing that the sun, the moon, the stars
Send no such light upon the ways of men
As one great deed.
Thither, my son, and there
Thou, that hast never known the embrace of love
Offer thy maiden life.
This useless hand!
I felt one warm tear fall upon it. Gone!
He will achieve his greatness.
But for me I would that I were gather'd to my rest,
And mingled with the famous kings of old
On whom about their ocean-islets flash
The faces of the Gods‹the wise man's word
Here trampled by the populace underfoot
There crown'd with worship and these eyes will find
The men I knew, and watch the chariot whirl
About the goal again, and hunters race
The shadowy lion, and the warrior-kings
In height and prowess more than human, strive
Again for glory, while the golden lyre
Is ever sounding in heroic ears
Heroic hymns, and every way the vales
Wind, clouded with the grateful incense-fume
Of those who mix all odor to the Gods
On one far height in one far-shining fire.
-------------------------
862

"One height and one far-shining fire!"

And while I fancied that my friend

For this brief idyll would require

A less diffuse and opulent end,

And would defend his judgment well,

If I should deem it over nice‹

The tolling of his funeral bell
Broke on my Pagan Paradise,
And mixt the dream of classic times,
And all the phantoms of the dream,
With present grief, and made the rhymes,
That miss'd his living welcome, seem
Like would-be guests an hour too late,
Who down the highway moving on
With easy laughter find the gate
Is bolted, and the master gone.
Gone onto darkness, that full light
Of friendship! past, in sleep, away
By night, into the deeper night!
The deeper night? A clearer day
Than our poor twilight dawn on earth‹
If night, what barren toil to be!
What life, so maim'd by night, were worth
Our living out? Not mine to me
Remembering all the golden hours
Now silent, and so many dead,
And him the last; and laying flowers,
This wreath, above his honor'd head,
And praying that, when I from hence
Shall fade with him into the unknown,
My close of earth's experience
May prove as peaceful as his own.
~ Alfred Lord Tennyson,

IN CHAPTERS [300/323]



   74 Integral Yoga
   63 Christianity
   46 Philosophy
   31 Poetry
   25 Occultism
   14 Fiction
   13 Psychology
   5 Integral Theory
   5 Hinduism
   5 Baha i Faith
   4 Theosophy
   3 Education
   2 Yoga
   2 Sufism
   2 Science
   2 Islam
   1 Alchemy


   38 The Mother
   37 Sri Aurobindo
   27 Satprem
   27 Plotinus
   23 Saint Augustine of Hippo
   13 H P Lovecraft
   12 Plato
   12 Carl Jung
   11 William Wordsworth
   8 Robert Browning
   8 Nolini Kanta Gupta
   8 James George Frazer
   6 Walt Whitman
   6 Pierre Teilhard de Chardin
   5 Vyasa
   5 Saint John of Climacus
   5 Rudolf Steiner
   5 Friedrich Nietzsche
   5 Baha u llah
   4 George Van Vrekhem
   4 Franz Bardon
   4 Anonymous
   3 Jordan Peterson
   3 A B Purani
   2 Thubten Chodron
   2 Sri Ramakrishna
   2 Saint Teresa of Avila
   2 Muhammad
   2 Ken Wilber
   2 Jorge Luis Borges
   2 Genpo Roshi
   2 Friedrich Schiller
   2 Alice Bailey
   2 Al-Ghazali
   2 Aleister Crowley


   21 City of God
   13 Lovecraft - Poems
   11 Wordsworth - Poems
   8 The Golden Bough
   8 Plotinus - Complete Works Vol 04
   8 Browning - Poems
   7 The Bible
   7 Plotinus - Complete Works Vol 03
   7 Plotinus - Complete Works Vol 02
   7 Agenda Vol 01
   6 Whitman - Poems
   5 Vishnu Purana
   5 Twilight of the Idols
   5 The Secret Doctrine
   5 The Life Divine
   5 The Ladder of Divine Ascent
   5 Plotinus - Complete Works Vol 01
   5 Essays In Philosophy And Yoga
   4 The Synthesis Of Yoga
   4 The Human Cycle
   4 The Archetypes and the Collective Unconscious
   4 Sri Aurobindo or the Adventure of Consciousness
   4 Preparing for the Miraculous
   4 Mysterium Coniunctionis
   4 Essays On The Gita
   4 Agenda Vol 03
   4 Agenda Vol 02
   3 Words Of Long Ago
   3 The Practice of Magical Evocation
   3 The Phenomenon of Man
   3 The Confessions of Saint Augustine
   3 The Book of Certitude
   3 Questions And Answers 1956
   3 Questions And Answers 1953
   3 Maps of Meaning
   3 Letters On Yoga IV
   3 Letters On Yoga II
   3 Evening Talks With Sri Aurobindo
   3 Agenda Vol 12
   2 Vedic and Philological Studies
   2 The Red Book Liber Novus
   2 The Practice of Psycho therapy
   2 Theosophy
   2 The Gospel of Sri Ramakrishna
   2 The Future of Man
   2 The Essentials of Education
   2 The Alchemy of Happiness
   2 The 7 Habits of Highly Effective People
   2 Symposium
   2 Sex Ecology Spirituality
   2 Schiller - Poems
   2 Savitri
   2 Record of Yoga
   2 Quran
   2 On Thoughts And Aphorisms
   2 Liber ABA
   2 How to Free Your Mind - Tara the Liberator
   2 Collected Works of Nolini Kanta Gupta - Vol 07
   2 Collected Works of Nolini Kanta Gupta - Vol 04
   2 Collected Works of Nolini Kanta Gupta - Vol 03
   2 Beating the Cloth Drum Letters of Zen Master Hakuin
   2 A Treatise on Cosmic Fire
   2 Aion
   2 Agenda Vol 08
   2 A Garden of Pomegranates - An Outline of the Qabalah


0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The last chapter of A Garden deals with the Way of Return. It used almost entirely Crowley's concept of the Path as described in his superb essay "One Star in Sight." In addition to this, I borrowed extensively from Lawrence's Apropos. Somehow, they all fitted together very nicely. In time, all these variegated notes were incorporated into the text without acknowledgment, an oversight which I now feel sure would be forgiven, since I was only twenty-four at the time.
  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.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   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 power 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 power 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 lower 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 powers 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.
  --
   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 followed. 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 b ack to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between 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 power 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.

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  is, the acknowledgement that there is something to be known
  which we do not know) is the first effect of the divine influence

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   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.

0 1956-05-02, #Agenda Vol 01, #unset, #Zen
   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?
  --
   Yes, yes, yes! I indeed said all that. I acknowledge it. And so?
   It is said, The supramental principle is at work

0 1957-10-17, #Agenda Vol 01, #unset, #Zen
   In its normal state, the body always feels that it is not its own master: illnesses invade it without its really being able to resist thema thousand factors impose themselves or exert pressure upon it. Its sole power is the power to defend itself, to react. Once the illness has got in, it can fight and overcome iteven modern medicine has acknowledged that the body is cured only when it decides to get cured; it is not the drugs per se that heal, for if the ailment is temporarily suppressed by a drug without the bodys will, it grows up again elsewhere in some other form until the body itself has decided to be cured. But this implies only a defensive power, the power to react against an invading enemyit is not true freedom.
   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.

0 1958-05-10, #Agenda Vol 01, #unset, #Zen
   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.

0 1958-11-15, #Agenda Vol 01, #unset, #Zen
   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 1958-11-27 - Intermediaries and Immediacy, #Agenda Vol 01, #unset, #Zen
   One day I had mentioned this to X1 when he was showing me or describing to me the different movements of the pujas, the procedure, the process of the puja. I said to him, Oh, I see! For the action to be immediate, for the result to be immediate, one must acknowledge, for example, the role or the participation of certain spirits or certain forces and enter into a friendly relationship or collaboration with these forces in order to obtain an immediate result, is it not so? Then he told me, Yes, otherwise it leaves an indefinite time to the play of the forces, and you dont know when you will get the result of your puja.
   That interested me very much. Because one of the obstacles I had felt was that although the Force was acting well, there was a time lag that appeared inevitable, a time element in the work which seemed unavoidablea play left to the forces of Nature. But with their knowledge of the processes, the tantrics can dispense with all that. So I understood why those who have studied, who are initiated and follow the prescribed methods are apparently more powerfulmore powerful even than those who are conscious in the highest consciousness.

0 1959-05-25, #Agenda Vol 01, #unset, #Zen
   If it is to make me feel all my wrongs that you remind me of my solemn promise, then I am ready to acknowledge all these wrongs. I am guilty, without any extenuating circumstances, and I expect no indulgence.
   I can easily understand that your task on this earth is not particularly encouraging and you must find our human matter stupid and rebellious. I do not wish to throw upon you more bad things than you already receive, but I wish you could also understand certain things. I am not made for this withered life, not made for putting sentences together all day long, not made for living alone in my holefriendless, loveless, with nothing but mantras, and waiting for a better that never comes. For three years I have wanted to leave and each time I yielded out of scruples that you needed me, though also because I am attached to you. But after the [book on] Sri Aurobindo, there will be something else, there will always be something else that will make my departure look like a betrayal. I am fed up with living in my head, always in my head, with paper and ink. It was not of this that I dreamed when I was ten years old and ran with the wind over the untamed heaths. I am suffocating. You ask too much of me; or rather, I am not worth your expectation.
  --
   And once again, you can judge me all you want, I acknowledge all my wrongs. I am guilty in a guilty and stupid world (which loves its stupidity, no doubt).
   Signed: Satprem

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Oh, Ive had all sorts of examples! All these errors serve as tests. Take the case of P.: for a long time, whenever someone arrived from the outside world and asked to be instructed, he was sent to P.s room. (I didnt send them, but they would be told, Go speak to P.!) And P. is the sectarian par excellence! He would tell people, Unless you acknowledge Sri Aurobindo as the ONLY one who knows the truth, you are good for nothing! Naturally (laughing), many rebelled! (You see, out of lazinessso as not to be bothered with seeing people or answering their questionsone says, Go find so-and-so, go ask so-and-so, and passes off the work to another.) Well, it was finally understood that this wasnt very tactful, and perhaps it would be better not to send visitors to P., since so many had been put off. But actually. I was told about it afterwards and I replied, Let people read and see for THEMSELVES whether or not it suits them! What difference does it make if theyre put off! If they are, it means they NEED to be put off! Well see later. Some of them have come full circle and returned. Others never came b ackbecause they werent meant to. Thats how it goes. Basically, all this has NO importance. Or we could put it in another way: everything is perfectly all right.
   (silence)

0 1961-03-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   I am determined to cure myself they told me it was incurable. The doctors poison you to cure you (as they poisoned our poor S.), and thats no cure! When they dont feel the need to show off in front of the patient, they openly acknowledge that it isnt at all sure that their medicines cure: they merely make you inoffensive to others! But I dont believe in it I dont believe in doctors, I dont believe in their remedies and I dont believe in their science (they are very useful, they have a great social utility, but for myself, I dont believe in it).
   I knew when I caught it: it was at the Playground.4 Certain people poisoned me with a mosquito bite the instant the mosquito bit me, I knew, because it so happens I am a little bit conscious! But I controlled it like this (gesture of holding the disease in abeyance and under control), so it couldnt stir. Probably it would never have stirred if I hadnt had that experience of January 24 and the body didnt need to be made ready. For the body to be ready, a host of things belonging to the dasyus, as the Vedas say, cant be stored inside it! These are very nasty little dasyus (laughing), they have to be chased away!

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   But nothing has stopped! Thats precisely the poin the refuses to acknowledge that anything has stopped. Nothing has stopped. He came for that, and he arranged things to to give a maximum number of chances (chance is one way of putting it), of possibilitiesto put all the winning cards on our side.
   (long silence)

0 1961-10-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   It is not surprising, therefore, that exegetes have seen the Vedas primarily as a collection of propitiatory rites centered around sacrificial fires and obscure incantations to Nature divinities (water, fire, dawn, the moon, the sun, etc.), for bringing rain and rich harvests to the tribes, male progeny, blessings upon their journeys or protection against the thieves of the sunas though these shepherds were barbarous enough to fear that one inauspicious day their sun might no longer rise, stolen away once and for all. Only here and there, in a few of the more modern hymns, was there the apparently inadvertent intrusion of a few luminous passages that might have justifiedjust barely the respect which the Upanishads, at the beginning of recorded history, accorded to the Veda. In Indian tradition, the Upanishads had become the real Veda, the Book of Knowledge, while the Veda, product of a still stammering humanity, was a Book of Worksacclaimed by everyone, to be sure, as the venerable Authority, but no longer listened to. With Sri Aurobindo we might ask why the Upanishads, whose depth of wisdom the whole world has acknowledged, could claim to take inspiration from the Veda if the latter contained no more than a tapestry of primitive rites; or how it happened that humanity could pass so abruptly from these so-called stammerings to the manifold richness of the Upanishadic Age; or how we in the West were able to evolve from the simplicity of Arcadian shepherds to the wisdom of Greek philosophers. We cannot assume that there was nothing between the early savage and Plato or the Upanishads.5
   ***

0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   Did I tell you about it? It was a sort of vision that I took for a beginning of work on the subconscient. I had come to a place where Sri Aurobindo was staying and found him closeted in his room. There was a sort of large hall, an immense hall with rooms opening onto it, and his apartment was off to one side (gesture). I asked to see him. I was told it wasnt possible and I had to wait. I was astonished. Then certain things happened in the hall concerning A. and M. (rather interesting things, but concerning them personally). And at the same time, I was waiting. When it was all over, I asked once again to go into the room. Then through the doorway I saw I saw a tall Sri Aurobindomuch taller than he actually wasstrong but rather thin, thin in a way that not the way he really wasit was rather a gauntness, very harsh, very cold; and he was somewhat darker than he used to be. I saw him there, walking up and down; and when he was told I was asking to see him, I saw him in the distance saying, No, I dont want to see her. I wont acknowledge her and I dont want anything to do with hershe has betrayed me. Something like that (I couldnt hear the actual words, but the gestures were plain enough). Well, that was the very first timenothing of the kind had ever occurred before.
   And I immediately felt that it was the expression of certain peoples thoughts. During the war there was a whole clique (I know their names and all the details) who said I had influenced Sri Aurobindo, made him deviate from his nationalist path and turn towards the Allies; they considered me to have ruined his life, his consciousness, his workeverything, you understand.1

0 1962-07-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   The other day, Pavitra said to me in passing, Modern science would neither follow nor believe us. According to him, scientists acknowledge only essential hypotheses, and not having the experience, would take our science for a set of non-essential hypotheses. I didnt argue, or else I would have told him, We dont make any hypotheses, far from it, we simply state our experiences. They are free to disbelieve us or to think were half crazy or hallucinating thats up to them, its their business. But we dont make hypotheses, we speak of things we know and have experienced.
   For several hours afterwards I had a vision of this state of mind and found absolutely no need to make hypotheses (you see, Pavitra was speaking of hypothesizing the existence of different states of being). Its just as I told you: I have passed that stage; I dont need inner dimensions any more.1 And observing this materialistic state of mind, it occurred to me that, on the basis of their own experiments, they are bound to admit onenessat least the oneness of matter; and to admit oneness is enough to obtain the key to the whole problem!

0 1962-08-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   Because the other end is the new creation, so its clear that. How MANY steps will it take, how many incomplete or imperfect things, approximations, attemptshow many MINUSCULE realizations for you to simply acknowledge, Yes, indeed, were on the way? For how many oh, you could practically say centuries will it be like this before the glorious body of a supramental being appears? Something came yesterday evening (it seemed like mere excitation to me); it was a power of creative imagination attempting to visualize supramental forms, beings that live in other worlds, and all sorts of things like that. I saw many things. But it seemed so like champagne bubbles! Thats all very nice, I said, for widening my power of imagination so I can present these forms to the Lord. But its not necessary! (Mother laughs) It really seemed so. There was a time when I considered it a great creative power (and many things that I saw in those moments of super-creativity, super-imagination, were actually realized years later on earth), and this time it came again (perhaps to give me a little fun, a little spectacle along the way), it came and I looked at it; I could see all its power, I could see it was something trying to materialize in the future, and I said, What histrionics! Why go through all these theatrics? Jugglers.
   And it was supramental light, it originated in supramental light. How beings from other worlds would relate with the future beings, and all sorts of similar thingsbedtime stories.

0 1962-10-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   When she next saw Satprem, Mother added the following correction: "After you left, they came. It's not I who remembered they MADE me remember! There was Saraswati saying, 'What about my sitar?' And Krishna, 'What about my flute?' (Mother laughs) There was another one also, I don't remember who. They were really upset! They told me right away, 'What are you talking about! We LOVE music.' All right. 'Fine,' I said (Mother laughs). It's trueKrishna is a great musician, and Saraswati is the perfection of expression.... Now that we have acknowledged their merits (Mother bows), go on with your reading."
   Ysaye (1838-1931): celebrated Belgian violinist, colleague of Rubinstein.

0 1964-10-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   All ordinary common sense (which is still triumphant in this world) tells me, What illusions you nurse, my child! You arrange things to your satisfaction, youre sugarcoating the pill for yourself, and so on, it comes like that, regularly, in waves. Well its also part of the problem. But a time will come when certain truths will be acknowledged as true and no longer disputed; then the Work will be easier. But in order to get there, there has to be at least a beginning of experience, a beginning of realization that enables you to say, But here is the proof.
   This seems to me to be the process under way.

0 1967-10-04, #Agenda Vol 08, #The Mother, #Integral Yoga
   Sometimes people went to him only once, and he got worried, wondering why the person hadnt come againYes, I was cured! Then, trial upon trial, and an official of the tax department who, incognito, was present at some of his treatment sessions, said he had never asked for money, not once. And out of (I dont know, while the official was there, I think a little over two hundred people were treated), out of two hundred, sixty gave something. So the tax department was forced to acknowledge that he wasnt contravening the law.
   All the same, he was convicted.
  --
   There is a big church just a few minutes walk away, and yesterday morning, the 1st of October, the celebrant said, Become citizens of the heavenly city. He could not have hit upon my questionings more precisely. And in the evening, a young Parisian, landed here as pure as a newborn, and the first person he met was that same priest of the big church, who said to him, What have you come here for? There is nothing. The Parisian answered, What about the Ashram? The priest replied, The Ashram? Its a brothel. Because of that insulting declaration (and it is the kindest thing he said [Mother laughs ]), I am petitioning Mother for permission to remain here till the end of my stay in India. I do think there is abomination and desolation in the Holy Place. When will Christs words be acknowledged at last, A tree is recognized by its fruits? Jai-jai!
   Signed: Brother A.
  --
   One thing I know. Its that I deliberately (I dont know if this is what she understood), I deliberately wanted her mothers departure to take place in the most harmonious possible conditions, with the least possible wastage, so she may retain the COMPLETE fruit of her passage in life here, and What I did in reality (but this I didnt tell her), from the moment I heard the news of her stroke (it was an apoplectic seizure), from the moment I heard the news I put her in a bath of the Lord. I kept her like this (gesture of enfolding). So, for me, first of all I knew that if she was to be cured, she would recover fairly quickly, and that if she didnt recover, it would show it was really time for her to go, but then she would go with her body benefiting, so to speak, the substance benefiting from all the good of physical life, and with her inner being in the best conditions. Of course, the inner being in the best conditions is the case for everyone, for all those who pass away here (but I generally dont have the opportunity to let the inner being go out slowly, you understand4). I saw you know that when Sri Aurobindo left, we kept him for five days; I saw how it happened. I told you, while I stood beside him, it came out of his body and entered mine, and it was so material that there was a friction the body felt the friction of the Force entering. And I saw (of course, in that case it was quite different, tremendous, but for everybody its like that), I saw this: for the departure to be as harmonious as possible, it should take place like that, according to an inner RHYTHM, with the Presence (which is both a protection and a help), the Presence of the divine Force. So I put her in that Presence. And even (I dont know if she told you), when her brother, who is a doctor came, he declared with their usual presumptuousness, Oh, shell be gone before tomorrow noon. I didnt say anything, I remained quiet. Naturally, three more days went by. And even he was forced to acknowledge that there was something there he didnt understand.
   What did she tell you?

0 1967-11-15, #Agenda Vol 08, #The Mother, #Integral Yoga
   There are many, many of them you know, a whole crop of new Christs, Kalkis,2 supermen, ooh! so many of them, but generally, communication is made somehow or other, at any rate their existence is known; well, among them, among all those with whom I have been in contact either invisibly or visibly, there isnt one who has (how should I put it?) less inconscient than there is in this body but I acknowledge there is a lot, oh!
   What I dont see is the process to break out of this inertia or unconsciousness.

0 1969-03-12, #Agenda Vol 10, #The Mother, #Integral Yoga
   This Consciousness has a great attracting power. Now people are coming from everywhere, just everywhere. The other day (yesterday or the day before, I dont know), I saw some Americans who have founded a group, I think, or a society for the union (I found it touching), the spiritual union of religions! I found it touching. Its an acknowledgment (laughing) that religions arent spiritual! And that they need a spiritual union. It was very interesting. Good people, oh, very good, and quite a not an elementary but a simplistic mentality, so it has taken that form. They came to India (because theyre also in touch with World Union), and they came because they wanted to meet me. First I said, Oh, theres no need at all. Then I was told they had come all the way to see me, so I said all right. Good people, you know, thoroughly Americangood people. Theyve found a very profound truth, but without knowing it! They speak of a SPIRITUAL union of religions, which is a declaration that religions have no spiritual life! They arent aware of that.
   Its very, very active; this Consciousness is very active.

0 1971-03-17, #Agenda Vol 12, #The Mother, #Integral Yoga
   Ah, thats it. We dont know. If we could become transparent instrumentswe have so many dark spots! Thats whats terrible, those dark spots. If we could be like a something like a searchlight of the Divine shining constantly, which nothing could dim thats the only way. To be like a searchlight casting the Divine onto the world. He is there, but the world as you say, doesnt see Him, doesnt care about Him. Such a blinding searchlight should be made of Him that one is forced, compelled to acknowledge Him.
   But is there a point THERE that can understand reason?

0 1971-09-22, #Agenda Vol 12, #The Mother, #Integral Yoga
   Malraux acknowledged, of course, that India had been created by nonviolence, but in the present case, that kind of tactics is not possible. You are facing a Vietnam. Either you fight and you will have the whole world on your side, or you dont fight and the cause is lost.
   While intellectuals are signing petitions in good faith, the Pakistanis are throwing tanks into the battle. Consequently, the only serious thing is the defense of Bengal. Do it intellectually if you like, but with the support of combat.

0 1971-12-04, #Agenda Vol 12, #The Mother, #Integral Yoga
   No, Mother. The trouble is that the people in power in India have not yet acknowledged in their consciousness that India is ONE; they have not yet acknowledged the nonexistence of Pakistan, thats the trouble.
   (Mother nods, then goes within for 20 minutes)

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Next is the domain of the Supermind with which the manifestation of the Divine starts. We have said it is the world of typal realities, of the first seed-realities, where the One and the Many are united and fused in each other, where the absolute unity of the Supreme maintains itself in undiminished magnitude and expresses and formulates itself perfectly in and through the original multiplicity. Here take birth the first personalities, absolute truth-forms of the Divine. Here are the highest gods, the direct formations of the Divine himself. Here are the Four Powers and Personalities of swara whom Sri Aurobindo has named after the Vaishnava terminology: (i) Mahavira, embodying the Brahmin quality of Knowledge and Light and wide Consciousness, (ii) Balarama, embodying the Kshatriya quality of Force and intense dynamism, (iii) Pradyumna, embodying the quality of love and beauty the Vaishya virtue of mutuality and harmony and solidarity, and (iv) Aniruddha, embodying the Sudra quality of competent service, of organisation and execution in detail. Corresponding with these Four there are the other Four Powers and Personalities of the Divine Mother war (i) Maheshwari, (ii) Mahakali, (iii) Mahalakshmi and (iv) Mahasaraswati. Next in the downward gradient comes the Overmind where the individualised powers and personalities of the Divine tend to become self-sufficient and self-regarding; their absolute unity is loosened and the lines of multiplicity begin to be more independent of each other, each aiming at a special fulfilment of its own. Still the veil that is being drawn over the unity is yet transparent which continues to be sufficiently dynamic. This is the abode of the gods, the true and high gods: it is these that the Vedic Rishis appear to have envisaged and sought after. The all gods (vive dev) were indeed acknowledged to be but different names and forms of one supreme godhead (dev) it is the one god, says Rishi Dirghatamas, who is called multifariously whether as Agni or Yam a or Matariswan; it is the one god, again, who is described as having a thousand heads and a thousand feet. And yet they are separate entities, each has his own distinct and distinctive character and attribute, each demands a characteristic way of approach and worship. The tendency towards an exclusive stress is already at work on this level and it is the perception of this truth that lies behind the term henotheism used by European scholars to describe the Vedic Religion.
   The next stage of devolution is the Mind proper. There or perhaps even before, on the lower reaches of the Overmind, the gods have become all quite separate, self-centred, each bounded in his own particular sphere and horizon. The overmind gods the true godsare creators in a world of balanced or harmoniously held difference; they are powers that fashion each a special fulfilment, enhancing one another at the same time (parasparam bhvayantah). Between the Overmind and the Mind there is a class of lesser godsthey have been called formateurs; they do not create in the strict sense of the term, they give form to what the anterior gods have created and projected. These form-makers that consolidate the encasement, fix definitely the image, have most probably been envisaged in the Indian dhynamrtis. But in the Mind the gods become still more fixed and rigid, stereotyped; the mental gods inspire exclusive systems, extreme and abstract generalisations, theories and principles and formulae that, even when they seek to force and englobe all in their cast-iron mould, can hardly understand or tolerate each other.

03.02 - The Adoration of the Divine Mother, #Savitri, #Sri Aurobindo, #Integral Yoga
  Once seen, his heart acknowledged only her.
  Only a hunger of infinite bliss was left.

03.12 - TagorePoet and Seer, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Tagore is modern, because his modernism is based upon a truth not local and temporal, but eternal and universal, something that is the very bed-rock of human culture and civilisation. Indeed, Tagore is also ancient, as ancient as the Upanishads. The great truths, the basic realities experienced and formulated by the ancients ring clear and distinct in the core of all his artistic creation. Tagore's intellectual make-up may be as rationalistic and scientific as that of any typical modern man. Nor does he discard the good things (preya)that earth and life offer to man for his banquet; and he does not say like the bare ascetic: any vco vimucatha, "abandon everything else". But even like one of the Upanishadic Rishis, the great Yajnavalkya, he would possess and enjoy his share of terrestrial as well as of spiritual wealthubhayameva. In a world of modernism, although he acknowledges and appreciates mental and vital and physical values, he does not give them the place demanded for them. He has never forgotten the one thing needful. He has not lost the moorings of the soul. He has continued to nestle close to the eternal verities that sustain earth and creation and give a high value and purpose to man's life and creative activity.
   In these iconoclastic times, we are liable, both in art and in life, to despise and even to deny certain basic factors which were held to be almost indispensable in the old world. The great triads the True, the Beautiful and the Good, or God, Soul and Immortalityare of no consequence to a modernist mind: these mighty words evoke no echo in the heart of a contemporary human being. Art and Life meant in the old world something decent, if not great. They were perhaps, as I have already said, framed within narrow limits, certain rigid principles that cribbed and cabined the human spirit in many ways; but they were not anarchic, they obeyed a law, a dharma, which they considered as an ideal, a standard to look up to and even live up to. The modernist is an anarchic being in all ways. He does not care for old-world verities which seem to him mere convention or superstition. Truth and Beauty and Harmony are non-existent for him: if at all they exist they bear a totally different connotation, the very opposite of that which is normally accepted.

04.02 - Human Progress, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Creation has evolved. That is to say, there has been a growth and unfoldment and progress. From nebulae to humanity the march cannot but be called an advance, a progress, in more senses than one. But the question is about man. Has man advanced, progressed since his advent upon earth? If so, in what manner, to what extent? Man has been upon earth for the last two million years, they say. From what has happened before him in the course of Nature's evolution, it is legitimate to infer that man too, in his turn, has moved forward in the line towards growth and development. In fact, if we admit that man started life as a savage or jungle-man or ape-man, and look at him as he is today, we have perforce to acknowledge that he has not merely changed but progressed too. The question to be answered is in what sense this progress has been made.
   Modern knowledge has taught us that what marks the growth of man is his use of tools. An animal has nothing else than its own limbs as its all-serving tool. Man emerged as man the day he knew how to use tools as an extension of his limbs. And the cycles of human growth have, in consequence, been marked off by the type of tools used. As we all know, anthropologists tell us, there have been four such cycles or ages: (1) the Old Stone Age, (2) the New Stone Age, (3) the Bronze Age and (4) the Iron Age.

06.02 - The Way of Fate and the Problem of Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  Insult and jeer are his right's acknowledgment;
  Two thieves slain with him mock his mighty death.

1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  Science, as we know, is fast reaching the point where it will be forced to admit the fact of the etheric body, because the difficulties of refusing to acknowledge it, will be far more insuperable than an admission of its existence. Scientists admit already the fact of etheric matter; the success of photographic endeavor has demonstrated the reality of that which has hitherto been considered unreal, because (from the standpoint of the physical) intangible. Phenomena are occurring all the time which remain in the domain of the supernatural unless accounted for through the medium of etheric matter, and in their anxiety to prove the spiritualists wrong, scientists have aided the cause of the true and higher spiritism by falling b ack on reality, and on the fact of the etheric body, even though they consider it a body of [89] emanative radiationbeing concerned with the effect and not having yet ascertained the cause. Medical men are beginning to study (blindly as yet) the question of vitality, the effect of solar rays upon the physical organism, and the underlying laws of inherent and radiatory heat. They are beginning to ascribe to the spleen functions hitherto not recognised, to study the effect of the action of the glands, and their relation to the assimilation of the vital essences by the bodily frame. They are on the right road, and before long (perhaps within this century) the FACT of the etheric body and its basic function will be established past all controversy, and the whole aim of preventive and curative medicine will shift to a higher level. All we can do here is to give simply, and in a condensed form, a few facts which may hasten the day of recognition, and further the interest of the true investigator. Let me, therefore, briefly state what will be dealt with in our remaining three points:
  The functions of the etheric body.

1.00 - INTRODUCTORY REMARKS, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  Let us now briefly recognise certain facts regarding fire in matter and let us take them in order, leaving time to elucidate their significance. First we might say that the internal fire being both latent and active, shows itself as the synthesis of the acknowledged fires of the system, and demonstrates, for instance, as solar radiation and inner planetary combustion. This subject has been somewhat covered by science, and is hidden in the mystery of physical plane electricity, which is an expression of the active internal fires of the system and of the planet just as inner combustion is an expression of the latent internal fires. These latter fires are to be found in the interior of each globe, and are the basis of all objective physical life.
  Secondly, we might note that the internal fires are the basis of life in the lower three kingdoms of nature, and in the fourth or human kingdom in connection with the two lower vehicles. The Fire of Mind, when blended with the internal fires, is the basis of life in the fourth kingdom, and united they control (partially now and later entirely) the lower threefold man or the personality; this control lasts up to the time of the first Initiation.

1.00 - Main, #The Book of Certitude, #Baha u llah, #Baha i
  Blessed is the man that hath acknowledged his belief in God and in His signs, and recognized that "He shall not be asked of His doings". Such a recognition hath been made by God the ornament of every belief and its very foundation. Upon it must depend the acceptance of every goodly deed. Fasten your eyes upon it, that haply the whisperings of the rebellious may not cause you to slip.
  162
  --
  Whoso hath not recognized this sublime and fundamental verity, and hath failed to attain this most exalted station, the winds of doubt will agitate him, and the sayings of the infidels will distract his soul. He that hath acknowledged this principle will be endowed with the most perfect constancy. All honour to this all-glorious station, the remembrance of which adorneth every exalted Tablet. Such is the teaching which God bestoweth on you, a teaching that will deliver you from all manner of doubt and perplexity, and enable you to attain unto salvation in both this world and in the next. He, verily, is the Ever-Forgiving, the Most Bountiful. He it is Who hath sent forth the Messengers, and sent down the Books to proclaim "There is none other God but Me, the Almighty, the All-Wise".
  164

1.00 - PREFACE - DESCENSUS AD INFERNOS, #Maps of Meaning, #Jordan Peterson, #Psychology
  because creative exploration impossible, without (humble) acknowledgment of the unknown constitutes
  the process that constructs and maintains the protective adaptive structure that gives life much of its

1.01 - How is Knowledge Of The Higher Worlds Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
  Now, the one thing that everyone must acknowledge is the difficulty for those involved in the external civilization of our time to advance to the knowledge of the higher worlds. They can only do so if they work energetically at themselves. At a time when the conditions of material life were simpler, the attainment of spiritual knowledge was also easier. Objects of veneration and worship stood out in clearer relief from the ordinary things of the world. In an epoch of criticism ideals are lowered; other feelings take the place of veneration, respect, adoration, and wonder. Our own age thrusts these feelings further
   p. 10

1.01 - Maitreya inquires of his teacher (Parashara), #Vishnu Purana, #Vyasa, #Hinduism
  [4]: Pumān which is the same with Puruṣa, incorporated spirit. By this and the two preceding terms also the commentator understands the text to signify that Viṣṇu is any form of spiritual being that is acknowledged by different philosophical systems, or that he is the Brahma of the Vedānta, the Īśvara of the Pātañjala, and the Puruṣa of the Sā
  khya school.

1.01 - MAXIMS AND MISSILES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  What matters it whether I am acknowledged to be right! I am much too
  right. And he who laughs best to-day, will also laugh last.

1.01 - Necessity for knowledge of the whole human being for a genuine education., #The Essentials of Education, #unset, #Zen
  Consequently, we have come to the point where, even in terms of the soul, we do not look at the soul itself, but study its exter- nal manifestations in the human body. Today people experiment with external means on human beings. However, I dont intend to criticize psychological or pedagogical experimentation. We have to acknowledge what can be accomplished in this way, but mostly this approach is a symptom of our cultural milieu, since in fact the results of such experiments should at least be mentioned.
  In earlier times, people had a sense of inner empathy with the spirit and soul of other human beings, which gave them an intui- tive impression of the souls inner experiences; it made sense that what one knew about the inner spirit and soul life would explain external physical manifestations. Now, we do just the opposite. People experiment with external aspects and processes very effec- tively, since all contemporary natural science is effective. The only thing that has been demonstrated, however, is that, given our modern views of life, we take seriously only what is sense- perceptible and what the intellect can comprehend with the help of the senses. Consequently, we have come to a point where we no longer have the capacity to really observe the inner human being; we are often content to observe its outer shell. We are further removed from the human being. Indeed, the very methods that have so eagerly illuminated life in the outer world the work- ing of naturehave robbed us of the most basic access between souls. Our wonderfully productive civilization has brought us very close to certain natural phenomena, but it has also driven us away from human nature. It should be obvious that the aspect of our culture most harmed by this situation is educationevery- thing related to human development and teaching children. Once we can understand those we are to shape, we will be able to educate and teach, just as painters must understand the nature and quality of colors before they can paint, and sculptors must first understand their materials before they can create, and so on. If this is true of the arts that deal with physical materials, isnt it all the more true of an art that works with the noblest of all materials, the material that only the human being can work withhuman life, human nature and human development?

1.01 - On knowledge of the soul, and how knowledge of the soul is the key to the knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  To whomsoever this revelation has been vouchsafed, if it directs him to reform the world, to invite the nations to turn to God, and to a peculiar way of life, that person is called a prophet, and his way of life is called a law; and that influence which proceeds from him, which transcends what is ordinary, is called a miracle. If he has not been appointed to invite the nations, but worships in accordance with the law of another, he is called a saint, and that which [27] proceeds from him, which transcends what is ordinary, is called a manifestation of grace. The miracle performed by a saint is accounted a miracle of that prophet whose law he follows. He who has received, by whatever meaus, a revelation of the invisible world, is capable of being ordained to the office of a prophet. And if he is not appointed by God, the reason will be either, that at the time the existing law had been newly revealed, and that there was no occasion for a prophet, or else that there may be a peculiarity in prophets which is not found in the saints. It follows that it is our duty not to deny either the saintship or the miracles of the saints, but to acknowledge them as real.
  You should be aware, however, that this alchemy of happiness, that is, the knowledge of God, which is the occasion of the revelation of truth, cannot be acquired without spiritual self-denial and effort. Unless a man has reached perfection and the rank of Superior, nothing will be revealed to him, except in cases of special divine grace and merciful providence, and this occurs very rarely. Nor, except by divine condescension, is revelation obtained even by all who by effort reach the rank of Superior. And whosoever would attain holiness can only reach it by the path of difficulty.
  --
  There is still one farther observation that deserves to be made. If a person by the payment of a thousand pieces of gold, could become master of alchemy, yet the condition of the man who is absolutely master of ten thousand pieces of gold would be better and preferable. And this illustrates the position of the soofees. If a person follow their method and attain to the knowledge of some things, he still does not equal in excellence, the doctors of the law. Just as we see, that books on alchemy, and students of alchemy are very numerous, while those who are successful are the least of few, so the path of mysticism is sought for by all men, and longed for by all classes of society, yet those who [34] attain to the end are exceedingly rare. Perhaps, as in the case of alchemy, it only exists now in name and form. The greater part of the notions and fancies of most of the mystics, which they esteem as revelations and mysteries, are nothing but vain triflings and pure self complacency; just as that while visions are a reality, still mere confused dreams are very abundant. The mystic, however, who by spiritual revelation has learned all that a doctor of the law has been able to learn after many years of study, and who has no remaining doubts in matters of internal or external knowledge, is certainly more excellent than the doctor of the law who is learned only in external knowledge, and this should not be denied. And it follows that the way of the mystics must be acknowledged to be a true one, and that you must not destroy the belief of those weak minded and vain persons who follow them; for, the reason why they cast reproaches upon knowledge and calumniate the doctors of law is that they have no acquirements or knowledge themselves.
  O, inquirer after divine mysteries! do you ask how it is known that the happiness of man consists in the knowledge of God, and that his enjoyment consists in the love of God ? We observe in reply, that every man's happiness is found in the place where he obtains enjoyment and tranquility. Thus sensual enjoyment is found in eating and drinking and the like. The enjoyment of anger is derived from taking revenge and from violence. The enjoyment of the eye consists in the view of correct images and agreeable objects. The enjoyment of the ear is secured in listening to harmonious voices. In the same way the enjoyment of the heart depends upon its being employed in that for which it was created, in learning to know every thing in its reality and truth. Hence, every man glories in what he knows, even if the thing is but of little importance. He [35] who knows how to play chess, boasts over him who does not know: and if he is looking on while a game of chess is played, it is of no use to tell him not to speak, for as soon as he sees an improper move, he has not patience to restrain himself from showing his skill, and glorying in his knowledge, by pointing it out....
  --
  The science of the structure of the body is called anatomy : it is a great science, but most men are heedless of it. If any study it, it is only for the purpose of acquiring skill in medicine, and not for the sake of becoming acquainted with the perfection of the power of God. But whoever will occupy himself with anatomy, and therein contemplate the wonders of the works of God, will reap three advantages. The first advantage will be, that in learning the composition of the thing made, and thereby gaining a comprehensive and condensed view of all other things like it he will see that it is impossible to discover imperfection or incompetence in the being who has created him in such perfection. The Creator himself will be acknowledged to be almighty and perfect. The second advantage will be, that he will see that it is impossible that a being who has created an organization so intelligent, capable of comprehension, endowed with beauty, and useful, should be otherwise than perfect in knowledge himself. And lastly, we shall understand the mercy, favor and perfect compassion of God towards us. Nothing that is either useful or ornamental has been omitted in the framing of our bodies, whether it be such things as are the sources of life, like the spirit and the head; or such as sustain life, as the hand, the foot, the mouth and the teeth : or such as are a means of ornament, as the beard, elegance of form, bl ack hair and the lips. It is to be observed that similar organs have been provided not only for man, but for all creatures, so that nothing is wanting to initiate and sustain life in the mouse, the wasp, the snake and the ant. God has done all things perfectly, and may his name be glorified !
    The investigator of truth this fact well knows,

1.01 - To Watanabe Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  But even if you don't perform acts of filial devotion like these, of a caliber that elicits heavenly intervention, I devoutly hope you do not commit acts of an unfilial nature that will bring punishment down upon you. A person who ignores or refuses to acknowledge what takes place right under his nose and insists on merely doing as he pleases must be either a stupid man or an evil one.
  The people in the half-dozen stories I related, having turned away from reasonable courses of action, convinced themselves that their transgressions were minor and that any retri bution would be minor as well, and because of that they ended up receiving the severe judgment of heaven, dying very unfortunate deaths, leaving behind them names bl ackened forever as unfilial sons or daughters, and falling into the interminable suffering and torment of the Burning Hells. That this happened because they did not fear the wrath of the gods and were ignorant of heavenly retri bution is a matter each and every person should give the greatest care and consideration.

1.02 - Meditating on Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  said, No, there are differences. Its important to acknowledge the differences and not just make everything the same. Each faith has its own unique
  qualities, and we need to respect them for that.
  --
  thinking that others beliefs are the same as ours, only expressed with different words. Rather, we can acknowledge our different viewsand even debate
  them but still respect each other and get along. We appreciate that others

1.02 - On the Service of the Soul, #The Red Book Liber Novus, #unset, #Zen
  You dread the depths; it should horrify you, since the way of what is to come leads through it. You must endure the temptation of fear and doubt, and at the same time acknowledge to the bone that your fear is justified and your doubt is reasonable. How otherwise fol. ii(v)/iii(r) could it be a true temptation and true overcoming?
  The Red Book

1.02 - The Age of Individualism and Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  On the other hand, there are in operation forces which seem likely to frustrate or modify this development before it can reach its menaced consummation. In the first place, rationalistic and physical Science has overpassed itself and must before long be overtaken by a mounting flood of psychological and psychic knowledge which cannot fail to compel quite a new view of the human being and open a new vista before mankind. At the same time the Age of Reason is visibly drawing to an end; novel ideas are sweeping over the world and are being accepted with a significant rapidity, ideas inevitably subversive of any premature typal order of economic rationalism, dynamic ideas such as Nietzsches Will-to-live, Bergsons exaltation of Intuition above intellect or the latest German philosophical tendency to acknowledge a suprarational faculty and a suprarational order of truths. Already another mental poise is beginning to settle and conceptions are on the way to apply themselves in the field of practice which promise to give the succession of the individualistic age of society not to a new typal order, but to a subjective age which may well be a great and momentous passage to a very different goal. It may be doubted whether we are not already in the morning twilight of a new period of the human cycle.
  Secondly, the West in its triumphant conquest of the world has awakened the slumbering East and has produced in its midst an increasing struggle between an imported Western individual ism and the old conventional principle of society. The latter is here rapidly, there slowly breaking down, but something quite different from Western individualism may very well take its place. Some opine, indeed, that Asia will reproduce Europes Age of Reason with all its materialism and secularist individualism while Europe itself is pushing onward into new forms and ideas; but this is in the last degree improbable. On the contrary, the signs are that the individualistic period in the East will be neither of long duration nor predominantly rationalistic and secularist in its character. If then the East, as the result of its awakening, follows its own bent and evolves a novel social tendency and culture, that is bound to have an enormous effect on the direction of the worlds civilisation; we can measure its probable influence by the profound results of the first reflux of the ideas even of the unawakened East upon Europe. Whatever that effect may be, it will not be in favour of any re-ordering of society on the lines of the still current tendency towards a mechanical economism which has not ceased to dominate mind and life in the Occident. The influence of the East is likely to be rather in the direction of subjectivism and practical spirituality, a greater opening of our physical existence to the realisation of ideals other than the strong but limited aims suggested by the life and the body in their own gross nature.

1.02 - The Child as growing being and the childs experience of encountering the teacher., #The Essentials of Education, #unset, #Zen
  This situation changed, gradually at first, one mode of knowledge replacing the other. Today, however, it has come to the point where we acknowledge the validity of somethingeven in the spiritual worldonly when it can be proven through the senses. Something is validated when statements about spiritual life can be confirmed by experiment and observation. What is it that someones looking for when they ask for a demonstration of matters that are really related to spirit? People ask you to make an experiment or sense observation that provides proof. Why do they ask for this?
  This is what people want because they have lost faith in the reality of our inner activity as human beings; theyve lost faith in the possibility that intuitions can emerge from human beings themselves when looking at ordinary life, at sensory appearances and the intellect. Humanity has really weakened inwardly, and its no longer conscious of the firm foundation of an inner, creative life. The things I just described have had a deep influence on all areas of practical life, and most of all on education.
  --
  Lets consider the most wonderful natural processes the description of embryonic life, for example, as portrayed in mod- ern textbooks, or as taught in schools. Im not criticizing them, merely describing them; I know very well that they had to become the way they are and were necessary at a certain point in evo- lution. If we accept what they offer from the perspective of the spiritual force ready to reawaken today, something happens in our life of feeling that we find impossible to acknowledge, because it seems to be a sin against the maturity attained by humanity in the30 course of cosmic evolution. Difficult as it may be, it would be a good thing if people acknowledged this.
  When we read modern books on embryology, botany, or zool- ogy, we feel a sense of despair in finding ourselves immediately forced to plunge into a cold intellectuality. Although the life and the development of nature are not essentially intellectual, we have to deliberately and consciously set aside every artistic ele- ment. Once weve read a book on botany written according to strict scientific rules, our first task as teachers is to rid ourselves of everything we found there. Obviously, we have to assimilate the information about botanical processes, and the sacrifice of learn- ing from such books is necessary; but in order to educate children between the change of teeth and puberty, we have to eliminate what we found there, transforming everything into artistic, imagi- nal forms through our own artistic activity and sensibility. What- ever lives in our thoughts about nature has to fly on the wings of artistic inspiration and be transformed into images that then come before the soul of the child.

1.02 - The Development of Sri Aurobindos Thought, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  philosophical tendency [German Idealism] to acknowledge
  a supramental faculty and a suprarational order of truths. 7

1.02 - The Divine Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Thus the figure of Krishna becomes, as it were, the symbol of the divine dealings with humanity. Through our egoism and ignorance we are moved, thinking that we are the doers of the work, vaunting of ourselves as the real causes of the result, and that which moves us we see only occasionally as some vague or even some human and earthly fountain of knowledge, aspiration, force, some Principle or Light or Power which we acknowledge and adore without knowing what it is until the occasion arises that forces us to stand arrested before the Veil.
  The Divine Teacher

1.02 - THE PROBLEM OF SOCRATES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  Not only are the acknowledged wildness and anarchy of Socrates'
  instincts indicative of decadence, but also that preponderance of the

1.02 - The Three European Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  While plumbing the hidden depths of the word roots, we will have to be constantly mindful of connections forgotten by contemporary man. Any attempt to probe this region is likely to unleash a negative reaction in present-day man, since such insights into the shadowy depth are unsettling; they remind him too much of the dark depths which he does not yet dare to acknowledge in himself. Yet it is perfectly permissible today, and to some degree indispensible, to think symbolical while describing symbolic processes. If we insist an such symbolic thinking, however, one precept must be observed: as far as possible we must possess an insight into the particular symbol; that is, we must be certain and aware of the symbolism involved. If we are not, we lose our self-assurance and become victims of the symbol, captive to an unknown power that controls us according to its will. We would expressly warn here of such psychic violation by the symbol, as well as of the psychic bondage that results from an inadequate awareness and knowledge of symbolic thinking.
  Let us, however, return to the question of perspectivity. We have noted that perspective is the pre-eminent expression of the emergent consciousness of fifteenth-century European man, the palpable expression of his objectivation of spatial awareness. Besides illuminating space, perspective brings it to man's awareness and lends man his own visibility of himself. We have also noted that in the paintings of Giotto and Masaccio this evident perception of man comes to light for the first time. Yet this very same perspective whose study and gradual acquisition were a major preoccupation for Renaissance man not only extends his image of the world achieving spatialization but also narrows his vision - a consequence that still afflicts us today.

1.02 - The Ultimate Path is Without Difficulty, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  not be acknowledged as desirable or approved as real attainments,
  lest one become intoxicated by one's state. Similarly, all kinds of

1.03 - Man - Slave or Free?, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The psychology of the human race has not yet been discovered by Science. All creation is essentially the same and proceeds by similar though not identical laws. If therefore we see in the outside material world that all phenomena proceed from and can be reduced to a single causal substance from which they were born, in which they move and to which they return, the same truth is likely to hold good in the psychical world. The unity of the material universe has now been acknowledged by the scientific intellect of Europe and the high priests of atheism and materialism in Germany have declared the ekam evdvityam in matter with no uncertain voice. In so doing they have merely reaffirmed the discovery made by Indian masters of the Yogic science thousands of years ago. But the European scientists have not discovered any sure and certain methods, such as they have in dealing with gross matter, for investigating psychical phenomena. They can only observe the most external manifestations of mind in action. But in these manifestations the mind is so much enveloped in the action of the outer objects and seems so dependent on them that it is very difficult for the observer to find out the springs of its action or any regularity in its workings. The European scientists have therefore come to the conclusion that it is the stimulations of outside objects which are the cause of psychical phenomena, and that even when the mind seems to act of itself and on its own material it is only associating, grouping together and manipulating the recorded experiences from outside objects. The very nature of mind is, according to them, a creation of past material experience transmitted by heredity with such persistence that we have grown steadily from the savage with his rudimentary mind to the civilised man of the twentieth century. As a natural result of these materialistic theories, science has found it difficult to discover any true psychical centre for the multifarious phenomena of mind and has therefore fixed upon the brain, the material organ of thought, as the only real centre. From this materialistic philosophy have resulted certain theories very dangerous to the moral future of mankind. First, man is a creation and slave of matter. He can only master matter by obeying it Secondly, the mind itself is a form of gross matter and not independent of and master of the senses. Thirdly, there is no real free will, because all our action is determined by two great forces, heredity and environment. We are the slaves of our nature, and where we seem to be free from its mastery, it is because we are yet worse slaves of our environment, worked on by the forces that surround and manipulate us.
  It is from these false and dangerous doctrines of materialism which tend to subvert mans future and hamper his evolution, that Yoga gives us a means of escape. It asserts on the contrary mans freedom from matter and gives him a means of asserting that freedom. The first great fundamental discovery of the Yogins was a means of analysing the experiences of the mind and the heart. By Yoga one can isolate mind, watch its workings as under a microscope, separate every minute function of the various parts of the antakaraa, the inner organ, every mental and moral faculty, test its isolated workings as well as its relations to other functions and faculties and trace b ackwards the operations of mind to subtler and ever subtler sources until just as material analysis arrives at a primal entity from which all proceeds, so Yoga analysis arrives at a primal spiritual entity from which all proceeds. It is also able to locate and distinguish the psychical centre to which all psychical phenomena gather and so to fix the roots of personality. In this analysis its first discovery is that mind can entirely isolate itself from external objects and work in itself and of itself. This does not, it is true, carry us very far because it may be that it is merely using the material already stored up by its past experiences. But the next discovery is that the farther it removes itself from objects, the more powerfully, surely, rapidly can the mind work with a swifter clarity, with a victorious and sovereign detachment. This is an experience which tends to contradict the scientific theory, that mind can withdraw the senses into itself and bring them to bear on a mass of phenomena of which it is quite unaware when it is occupied with external phenomena. Science will naturally challenge these as hallucinations. The answer is that these phenomena are related to each other by regular, simple and intelligible laws and form a world of their own independent of thought acting on the material world. Here too Science has this possible answer that this supposed world is merely an imaginative reflex in the brain of the material world and to any arguments drawn from the definiteness and unexpectedness of these subtle phenomena and their independence of our own will and imagination it can always oppose its theory of unconscious cerebration and, we suppose, unconscious imagination. The fourth discovery is that mind is not only independent of external matter, but its master; it can not only reject and control external stimuli, but can defy such apparently universal material laws as that of gravitation and ignore, put aside and make nought of what are called laws of nature and are really only the laws of material nature, inferior and subject to the psychical laws because matter is a product of mind and not mind a product of matter. This is the decisive discovery of Yoga, its final contradiction of materialism. It is followed by the crowning realisation that there is within us a source of immeasurable force, immeasurable intelligence, immeasurable joy far above the possibility of weakness, above the possibility of ignorance, above the possibility of grief which we can bring into touch with ourselves and, under arduous but not impossible conditions, habitually utilise or enjoy. This is what the Upanishads call the Brahman and the primal entity from which all things were born, in which they live and to which they return. This is God and communion with Him is the highest aim of Yogaa communion which works for knowledge, for work, for delight.

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  him- and herself is barely acknowledged.
  We should be aware that behind our existence and our

1.03 - THE EARTH IN ITS EARLY STAGES, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  have just acknowledged in the nascent earth. We have said that
  spiritual energy, by its very nature, increases in ' radial ' value,

1.03 - The Spiritual Being of Man, #Theosophy, #Alice Bailey, #Occultism
   the laws which guide it to exact thinking because it voluntarily acknowledges their necessity. Nature subjects man to the laws of the change of matter, but he subjects himself to the laws of thought. By this means he makes himself a member of a higher order than that to which he belongs through his body. And this order is the spiritual. The soul is as different from the body as the body is different from the soul. So long as one speaks only of the particles of carbon, hydrogen, nitrogen, and oxygen which stir in the body, one has not the soul in view. The soul life begins only when within the motion of these particles sensation arises, and one can say: "I taste sweetness" or "I feel pleasure." Just as little has one the spiritual in view when one considers merely the soul experiences which course through a man who gives himself over entirely to the outer world and his bodily life. Rather is this soul life merely the basis for the spiritual, just as the body is the basis of the soul life. The naturalist, or investigator of nature, has to do with the body, the investigator of the soul (the psychologist) with the soul, and the investigator of the spirit with the spirit. To
   p. 22

1.03 - The Syzygy - Anima and Animus, #Aion, #Carl Jung, #Psychology
  than to acknowledge one's shadow side. One has, of course, to
  overcome certain moral obstacles, such as vanity, ambition, con-
  --
  sciously acknowledged or not; for their power grows in propor-
  tion to the degree that they remain unconscious. Those who do

1.03 - The Two Negations 2 - The Refusal of the Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  19:We seek indeed a larger and completer affirmation. We perceive that in the Indian ascetic ideal the great Vedantic formula, "One without a second", has not been read sufficiently in the light of that other formula equally imperative, "All this is the Brahman". The passionate aspiration of man upward to the Divine has not been sufficiently related to the descending movement of the Divine leaning downward to embrace eternally Its manifestation. Its meaning in Matter has not been so well understood as Its truth in the Spirit. The Reality which the Sannyasin seeks has been grasped in its full height, but not, as by the ancient Vedantins, in its full extent and comprehensiveness. But in our completer affirmation we must not minimise the part of the pure spiritual impulse. As we have seen how greatly Materialism has served the ends of the Divine, so we must acknowledge the still greater service rendered by Asceticism to Life. We shall preserve the truths of material Science and its real utilities in the final harmony, even if many or even if all of its existing forms have to be broken or left aside. An even greater scruple of right preservation must guide us in our dealing with the legacy, however actually diminished or depreciated, of the Aryan past.

1.03 - To Layman Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  "Ahh! They are plausible, all too plausible. The trouble is, having not yet broken free of that indestructible adamantine cage, they wander ever deeper into a forest of thorn, acknowledging a thief as their own son. It is because of this that the great master Ch'ang-sha said, 'The reason practicers fail to attain the Way is because they confound the ordinary working of their minds for truth. Although that has been the source of birth and death from the beginning of time, the fools insist on calling it their "original self."' They are like Temple Supervisor Tse before he visited master Fa-yen, like
  Chen Tien-hsiung before his encounter with Huang-lung.5

1.040 - Forgiver, #Quran, #unset, #Zen
  11. They will say, “Our Lord, you made us die twice, and twice you gave us life. Now we acknowledge our sins. Is there any way out?”
  12. That is because when God alone was called upon, you disbelieved; but when others were associated with Him, you believed. Judgment rests with God the Sublime, the Majestic.

1.04 - Descent into Future Hell, #The Red Book Liber Novus, #unset, #Zen
  (from start to finish). I know and acknowledge this style. I have learned that one must give one's heart to men, but one's intellect to the spirit of humanity, God. Then His work can be beyond vanity; since there is no more hypocritical whore than the intellect when it replaces the heart
  (p. 4I). Gottfried Keller (I8I9-I890) was a Swiss writer. See "Der Apotheker von Chamounix: Ein

1.04 - Magic and Religion, #The Golden Bough, #James George Frazer, #Occultism
  to acknowledge that a full and satisfactory solution of so profound
  a problem is hardly to be hoped for, and that the most we can do in
  --
  slight and partial acknowledgment of powers superior to man, tends
  with the growth of knowledge to deepen into a confession of man's

1.04 - Narayana appearance, in the beginning of the Kalpa, as the Varaha (boar), #Vishnu Purana, #Vyasa, #Hinduism
  The Yogis.-Triumph, lord of lords supreme; Keśava, sovereign of the earth, the wielder of the mace, the shell, the discus, and the sword: cause of production, destruction, and existence. THOU ART, oh god: there is no other supreme condition, but thou. Thou, lord, art the person of sacrifice: for thy feet are the Vedas; thy tusks are the stake to which the victim is bound; in thy teeth are the offerings; thy mouth is the altar; thy tongue is the fire; and the hairs of thy body are the sacrificial grass. Thine eyes, oh omnipotent, are day and night; thy head is the seat of all, the place of Brahma; thy mane is all the hymns of the Vedas; thy nostrils are all oblations: oh thou, whose snout is the ladle of oblation; whose deep voice is the chanting of the Sāma veda; whose body is the hall of sacrifice; whose joints are the different ceremonies; and whose ears have the properties of both voluntary and obligatory rites[7]: do thou, who art eternal, who art in size a mountain, be propitious. We acknowledge thee, who hast traversed the world, oh universal form, to be the beginning, the continuance, and the destruction of all things: thou art the supreme god. Have pity on us, oh lord of conscious and unconscious beings. The orb of the earth is seen seated on the tip of thy tusks, as if thou hadst been sporting amidst a lake where the lotus floats, and hadst borne away the leaves covered with soil. The space between heaven and earth is occupied by thy body, oh thou of unequalled glory, resplendent with the power of pervading the universe, oh lord, for the benefit of all. Thou art the aim of all: there is none other than thee, sovereign of the world: this is thy might, by which all things, fixed or movable, are pervaded. This form, which is now beheld, is thy form, as one essentially with wisdom. Those who have not practised devotion, conceive erroneously of the nature of the world. The ignorant, who do not perceive that this universe is of the nature of wisdom, and judge of it as an object of perception only, are lost in the ocean of spiritual ignorance. But they who know true wisdom, and whose minds are pure, behold this whole world as one with divine knowledge, as one with thee, oh god. Be favourable, oh universal spirit: raise up this earth, for the habitation of created beings. Inscrutable deity, whose eyes are like lotuses, give us felicity. Oh lord, thou art endowed with the quality of goodness: raise up, Govinda, this earth, for the general good. Grant us happiness, oh lotus-eyed. May this, thy activity in creation, be beneficial to the earth. Salutation to thee. Grant us happiness, oh lotus-eyed. arāśara said:-
  The supreme being thus eulogized, upholding the earth, raised it quickly, and placed it on the summit of the ocean, where it floats like a mighty vessel, and from its expansive surface does not sink beneath the waters. Then, having levelled the earth, the great eternal deity divided it into portions, by mountains: he who never wills in vain, created, by his irresistible power, those mountains again upon the earth which had been consumed at the destruction of the world. Having then divided the earth into seven great portions or continents, as it was before, he constructed in like manner the four (lower) spheres, earth, sky, heaven, and the sphere of the sages (Maharloka). Thus Hari, the four-faced god, invested with the quality of activity, and taking the form of Brahmā, accomplished the creation: but he (Brahmā) is only the instrumental cause of things to be created; the things that are capable of being created arise from nature as a common material cause: with exception of one instrumental cause alone, there is no need of any other cause, for (imperceptible) substance becomes perceptible substance according to the powers with which it is originally imbued[8].

1.04 - On Knowledge of the Future World., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  It is plain, then, that a knowledge of the future world cannot be acquired, until we have learned the true nature of the two spirits. We cannot obtain, for example, a knowledge of God, unless we previously possess a knowledge of the soul. But as Islamism consists essentially in believing and confessing the Lord God and the future world, it becomes our duty to acquire a knowledge of the future world as far as the thing is possible. There is, however, a mystery regarding the future world, which the holy law has not authorized to be explained or to be mentioned, because it could not possibly be understood. Seeing then that the knowledge of the future world cannot possibly be acquired, until that mystery is revealed, strive that it may be revealed in your own soul by pious endeavor, self-denial and divine guidance. You cannot learn it by any possible efforts from any other person by the hearing of the ear. Many persons have heard this mystery, which represents one of the attributes of God, but they did not acknowledge it as true, and said that it was impossible, not because it was in its nature exempt from being known, but because it was an unemployed mystery. It is not named either in the Koran or in the Traditions. God commanded the prophets not to inform the people of the essence of his attributes, saying "for they will not understand them, will accuse you of falsehood, and will do injury to themselves."
  [79]
  --
  Every man ought to take as the subject of his thoughts, the things which concern the future state,- the pains of its torments, the joys of its felicity, the delight and ecstasy of the vision of the beauty of the Lord, and finally the fact that these states are eternal. Now, is it not strange folly and sottishness to be proud of the transitory pleasures of the world in a life which lasts but for one or two days, and to turn our b acks upon future eternal joys ? If you are wise you will acknowledge the frailly and errors of your soul, and with an understanding of the purpose for which it was created, you will meditate upon your soul, and upon [104] the almighty power and greatness of God as far as the human mind can comprehend them. Recognizing that God's design in creating you was, that you should know him and love him, you should never cease for one moment to walk with humility and prayer in the path of obedience. Regard this world as the place to sow seed for eternity, and after taking such a portion from this world as may give you strength to take the journey to the other world, turn away from whatever is more than this. Realize that the future world is the place for enjoyment and happiness which is eternal, and the land to behold the excellence and beauty of the Lord; and make it your purpose, divine and omniscient grace assisting you, never to cease from the pursuit of them, but to secure as your prey, the phoenix of felicity and happiness.

1.04 - The 33 seven double letters, #Sefer Yetzirah The Book of Creation In Theory and Practice, #Anonymous, #Various
   fact, inquire about it, and make it so evident, that 35 the Creator be acknowledged to be on His throne again.
    

1.04 - The Aims of Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  Freud and then by Adler, and in practice I try to acknowledge this debt by
  making use of their views, whenever possible, in the treatment of my

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  practical joke that someone is playing on me. In spite of the fact that I did not acknowledge the
  existence of any Someone who might have created me, the notion that someone brought me into the
  --
  masses of people acknowledge meaning through an irrational knowledge. And this irrational knowledge
  is faith, the one thing that I could not accept. This involves the God who is both one and three, the

1.04 - What Arjuna Saw - the Dark Side of the Force, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  the strength, adore. 6 Therefore: We must acknowledge
  Kurukshetra; we must submit to the law of life by Death

1.05 - On painstaking and true repentance which constitute the life of the holy convicts; and about the prison., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  We must carefully consider whether our conscience has ceased to accuse us, not as a result of purity, but because it is immersed in evil. A sign of deliverance from our falls is the continual acknowledgment of our indebtedness.
  Nothing equals or excels Gods mercies. Therefore he who despairs is committing suicide. A sign of true repentance is the acknowledgement that we deserve all the troubles, visible and invisible, that come to us, and even greater ones. Moses, after seeing God in the bush, returned again to Egypt, that is to darkness and to the brick-making of Pharaoh, symbolical of the spiritual pharaoh. But he went b ack again to the bush, and not only to the bush but also up the mountain. Whoever has known contemplation will never despair of himself. Job became a beggar, but he became twice as rich again.
  In the case of cowardly and slothful people, the falls that occur after our call are hard to bear; they crush the hope of dispassion and persuade us to regard our rising from the pit of sin as a state of blessedness. Look, look! For certainly we do not return by the way we went astray, but by another shorter route.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  Face what you reject, accept what you refuse to acknowledge, and you will find the treasure that the dragon
  guards.

1.067 - Sovereignty, #Quran, #unset, #Zen
  11. So they will acknowledge their sins. So away with the inmates of the Blaze.
  12. As for those who fear their Lord in secret—for them is forgiveness and a great reward.

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Life-Energy, and herein lies the justification for the refusal of Life to acknowledge the supremacy of Knowledge and Love alone,
  - for its push towards the satisfaction of something far more unreflecting, headstrong and dangerous that can yet venture too in its own bold and ardent way towards the Divine and Absolute. Love and Wisdom are not the only aspects of the Divine, there is also its aspect of Power. As the mind gropes for Knowledge, as the heart feels out for Love, so the life-force, however fumblingly or trepidantly, stumbles in search of Power and the control given by Power. It is a mistake of the ethical or religious mind to condemn Power as in itself a thing not to be accepted or sought after because naturally corrupting and evil; in spite of its apparent justification by a majority of instances, this is at its core a blind and irrational prejudice. However corrupted and misused, as Love and Knowledge too are corrupted and misused,

1.06 - The Breaking of the Limits, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  Among those innumerable beginning little bursts, the one that recurs most frequently is the interpenetration or interfusion of the inner and the outer, but in the opposite direction to that of materialistic mechanics. There, hitting our fingers results in a disorder in our inner substance; here, a disorder in our inner substance results in a blow in matter. This experience is repeated thousands of times, at every level of our being, so we clearly understand the process. It is negative at first, catching us in our weak spots, as if error were always the door to a greater truth. Thus, we have come out of our little clearing, once again snagged by the machine (one should say by pain, for it is truly a self of pain), and all the circumstances of life begin surreptitiously to change, sometimes even in a striking way which can go so far as a physical accident. Yet there was no evil thought, no old desire or restless agitation; there was only a little slipping into the old habit of being under a weight of anxiety, a darkening without apparent reason, a loss of the clear little ray. And everything starts grating, nothing accords, nothing meshes, every gesture is amiss, we twist an ankle on the stairway. We fall b ack into a sort of arduous effort, as if we were constantly pushing against a wall. So we stop for a moment, call b ack the silence, take one step b ack, rekindle that fire of need, which is really like a cry for air, and everything suddenly lightens, eases up, relaxes the wall is gone. We have stepped b ack into the vastness, recaptured the rhythm, the little music in the depths of things; and all the circumstances start imperceptibly to turn in another direction, unexpected, light, casual, sprinkled with little smiles that flicker here and there, beckoning us. Sometimes, there is even a miraculous arrangement, but minuscule miracles that do not care to boast by displaying their power, that do not even want to be acknowledged, that only smile slightly if we point a finger at them, as if to say, See how silly you are?
  Indeed, we feel quite silly. All of a sudden we step into an incredible landscape where little lights seem to twinkle softly everywhere, winking gleefully, almost mischievously at us, as if doors were opening up on every side, drops of treasure were glistening like dew everywhere. All at once, everything seems to follow another law, to live according to another rhythm, as though our eyes had seen wrongly for centuries and now they are seeing correctly, the world becomes true, everything is revealed, everything is a revelation! We could almost say, Let it be this way, for the circumstance to become exactly as we have seen it at that instant, to obey our command, to adhere inexplicably, as if there were perfect, instantaneous coincidence between matter and the look that opened up in us everything is possible, everything becomes possible. It looks like a miracle, but it is not a miracle. There is no miracle, only connections we do not grasp. And the experience is repeated until we grasp it. It is fleeting, whimsical, and eludes us when we try to capture it; it depends on something else. And we come b ack again and again to that something else, which seems like nothing, which is simple as a smile, light as a breeze, yielding as a flower in the sun maybe that is what total openness is, a kind of assent full of sunshine, to everything, at every second? But, first, there is always a blossoming inside, something that opens up and communicates instantly and directly with matter, as if the point of truth in us had joined and touched the same points of truth in matter. It all flows without breaks; what it wants here, in this point of self, is also wanted there, in that point of matter, because it is one and the same substance, one and the same will, one and the same global self, one and the same rhythm. Fabulous horizons open up before us for a second, then disappear. The seeker has stumbled upon an elusive secret that holds the marvel of the new world in seed as certainly as the first thought of the ape held the seed of Einstein's marvels but this is an unfettered marvel, completely free and independent of all external mechanisms, a kind of spontaneous springing out from within. He has put his finger on the third golden rule of the passage: From within outward. Life is no longer the result of a manipulation of external phenomena, an addition and combination of different kinds of matter by the power of the mental machinery, but the unfolding of an inner phenomenon that manipulates matter's truth by the inner truth an unfolding of the truth in truth and by the truth.

1.07 - A Song of Longing for Tara, the Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  way. Here we admit our own fallibility. While we aspire to practice the Buddhas teachings, we acknowledge that our practice is incomplete. We are com-
  reflections on a song of longing for tara, the infallible
  --
  practiced the teachings better. Instead, we acknowledge the kindness others
  have shown us, get in touch with our deep aspiration to become a Buddha,

1.07 - Incarnate Human Gods, #The Golden Bough, #James George Frazer, #Occultism
  reigned over her people, her sway being acknowledged far and wide.
  She lived in a tower on the river Lippe, a tri butary of the Rhine.

1.07 - Samadhi, #Liber ABA, #Aleister Crowley, #Philosophy
  2:The most reasonable statement, of any acknowledged authority, is that of Vajna Valkya, who says: "By Pranayama impurities of the body are thrown out; by Dharana the impurities of the mind; by Pratyahara the impurities of attachment; and by Samadhi is taken off everything that hides the lordship of the soul." There is a modest statement in good literary form. If we can only do as well as that!
  3:In the first place, what is the meaning of the term? Etymologically, "Sam" is the Greek {in Greek alphabet: sigma-upsilon-nu-} the English prefix "syn-" meaning "together with." "Adhi" means "Lord," and a reasonable translation of the whole word would be "Union with God," the exact term used by Christian mystics to describe their attainment.

1.07 - The Farther Reaches of Human Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  But paradigms are first and foremost injunctions, actual practices (all of which have nondiscursive components that never are entered in the theories they support)-they are methods for disclosing new data in an addressed domain, and the paradigms work because they are true in any meaningful sense of the word. Science makes real progress, as Kuhn said, because successive paradigms cumulatively disclose more and more interesting data. Even Foucault acknowledged that the natural sciences, even if they had started as structures of power, had separated from power (it was the pseudosciences of biopower that remained shot through with power masquerading as knowledge).
  Neither the New Agers nor the "new paradigmers" had anything resembling a new paradigm, because all they offered was more talk-talk. They had no new techniques, no new methodologies, no new exemplars, no new injunctions-and therefore no new data. All they possessed, through a misreading of Kuhn, was a pseudo-attempt to trump normal science and replace it with their ideologically favorite reading of the Kosmos.

1.07 - The Literal Qabalah (continued), #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Ego (Keser) found it to possess knowledge, thought, and consciousness. He claimed that thinking is not the essence of the Ego, but merely one of its activities (below the Abyss, the Qabalah would add), and so he arrived, by an examina- tion of the act of thought, at his first three principles. By means of the dialectic, acknowledging the Self (Keser- - the Crown) as a starting-point, involving whatever one knows and experiences, he attempted to overcome the
  Kantian dualism, which separated the phenomenal from the noumenal worlds, and made the latter " unknowable ".

1.08 - Departmental Kings of Nature, #The Golden Bough, #James George Frazer, #Occultism
  persons whom they acknowledge as such are the Kings of the Rain,
  _Mata Kodou,_ who are credited with the power of giving rain at the

1.09 - Equality and the Annihilation of Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  4:The renunciation of attachment to the work and its fruit is the beginning of a wide movement towards an absolute equality in the mind and soul which must become all-enveloping if we are to be perfect in the spirit. For the worship of the Master of works demands a clear recognition and glad acknowledgment of him in ourselves, in all things and in all happenings. Equality is the sign of this adoration; it is the soul's ground on which true sacrifice and worship can be done. The Lord is there equally in all beings, we have to make no essential distinctions between ourselves and others, the wise and the ignorant, friend and enemy, man and animal, the saint and the sinner. We must hate none, despise none, be repelled by none; for in all we have to see the One disguised or manifested at his pleasure. He is a little revealed in one or more revealed in another or concealed and wholly distorted in others according to his will and his knowledge of what is best for that which he intends to become in form in them and to do in works in their nature. All is ourself, one self that has taken many shapes. Hatred and disliking and scorn and repulsion, clinging and attachment and preference are natural, necessary, inevitable at a certain stage: they attend upon or they help to make and maintain Nature's choice in us. But to the Karmayogin they are a survival, a stumbling-block, a process of the Ignorance and, as he progresses, they fall away from his nature. The child-soul needs them for its growth; but they drop from an adult in the divine culture. In the God-nature to which we have to rise there can be an adamantine, even a destructive severity but not hatred, a divine irony but not scorn, a calm, clear-seeing and forceful rejection but not repulsion and dislike. Even what we have to destroy, we must not abhor or fail to recognise as a disguised and temporary movement of the Eternal.
  5:And since all things are the one Self in its manifestation, we shall have equality of soul towards the ugly and the beautiful, the maimed and the perfect, the noble and the vulgar, the pleasant and the unpleasant, the good and the evil. Here also there will be no hatred, scorn and repulsion, but instead the equal eye that sees all things in their real character and their appointed place. For we shall know that all things express or disguise, develop or distort, as best they can or with whatever defect they must, under the circumstances intended for them, in the way possible to the immediate status or function or evolution of their nature, some truth or fact, some energy or potential of the Divine necessary by its presence in the progressive manifestation both to the whole of the present sum of things and for the perfection of the ultimate result. That truth is what we must seek and discover behind the transitory expression; undeterred by appearances, by the deficiencies or the disfigurements of the expression, we can then worship the Divine for ever unsullied, pure, beautiful and perfect behind his masks. All indeed has to be changed, not ugliness accepted but divine beauty, not imperfection taken as our resting-place but perfection striven after, the supreme good made the universal aim and not evil. But what we do has to be done with a spiritual understanding and knowledge, and it is a divine good, beauty, perfection, pleasure that has to be followed after, not the human standards of these things. If we have not equality, it is a sign that we are still pursued by the Ignorance, we shall truly understand nothing and it is more than likely that we shall destroy the old imperfection only to create another: for we are substituting the appreciations of our human mind and desire-soul for the divine values.

1.09 - Legend of Lakshmi, #Vishnu Purana, #Vyasa, #Hinduism
  kara (Śiva)[1], was wandering over the earth; when be beheld, in the hands of a nymph of air[2], a garland of flowers culled from the trees of heaven, the fragrant odour of which spread throughout the forest, and enraptured all who dwelt beneath its shade. The sage, who was then possessed by religious phrensy[3], when he beheld that garland, demanded it of the graceful and full-eyed nymph, who, bowing to him reverentially, immediately presented it to him. He, as one frantic, placed the chaplet upon his brow, and thus decorated resumed his path; when he beheld (Indra) the husband of Śacī, the ruler of the three worlds, approach, seated on his infuriated elephant Airāvata, and attended by the gods. The phrensied sage, taking from his head the garland of flowers, amidst which the bees collected ambrosia, threw it to the king of the gods, who caught it, and suspended it on the brow of Airāvata, where it shone like the river Jāhnavī, glittering on the dark summit of the mountain Kailāsa. The elephant, whose eyes were dim with inebriety, and attracted by the smell, took hold of the garland with his trunk, and cast it on the earth. That chief of sages, Durvāsas, was highly incensed at this disrespectful treatment of his gift, and thus angrily addressed the sovereign of the immortals: "Inflated with the intoxication of power, Vāsava, vile of spirit, thou art an idiot not to respect the garland I presented to thee, which was the dwelling of Fortune (Śrī). Thou hast not acknowledged it as a largess; thou hast not bowed thyself before me; thou hast not placed the wreath upon thy head, with thy countenance expanding with delight. Now, fool, for that thou hast not infinitely prized the garland that I gave thee, thy sovereignty over the three worlds shall be subverted. Thou confoundest me, Śakra, with other Brahmans, and hence I have suffered disrespect from thy arrogance: but in like manner as thou hast cast the garland I gave thee down on the ground, so shall thy dominion over the universe be whelmed in ruin. Thou hast offended one whose wrath is dreaded by all created things, king of the gods, even me, by thine excessive pride."
  Descending hastily from his elephant, Mahendra endeavoured to appease the sinless Durvāsas: but to the excuses and prostrations of the thousand-eyed, the Muni answered, "I am not of a compassionate heart, nor is forgiveness congenial to my nature. Other Munis may relent; but know me, Śakra, to be Durvāsas. Thou hast in vain been rendered insolent by Gautama and others; for know me, Indra, to be Durvāsas, whose nature is a stranger to remorse. Thou hast been flattered by Vaśiṣṭha and other tender-hearted saints, whose loud praises (lave made thee so arrogant, that thou hast insulted me. But who is there in the universe that can behold my countenance, dark with frowns, and surrounded by my blazing hair, and not tremble? What need of words? I will not forgive, whatever semblance of humility thou mayest assume."

1.09 - SKIRMISHES IN A WAY WITH THE AGE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  he has not the courage even to acknowledge his _libertinage._ As a
  historian he has no philosophy, and l acks the power of philosophical

1.09 - Sri Aurobindo and the Big Bang, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  David Shramm acknowledges that, as cosmologists venture
  further b ack toward the beginning of time, their theories

1.09 - The Pure Existent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:Therefore the first reckoning we have to mend is that between this infinite Movement, this energy of existence which is the world and ourselves. At present we keep a false account. We are infinitely important to the All, but to us the All is negligible; we alone are important to ourselves. This is the sign of the original ignorance which is the root of the ego, that it can only think with itself as centre as if it were the All, and of that which is not itself accepts only so much as it is mentally disposed to acknowledge or as it is forced to recognise by the shocks of its environment. Even when it begins to philosophise, does it not assert that the world only exists in and by its consciousness? Its own state of consciousness or mental standards are to it the test of reality; all outside its orbit or view tends to become false or non-existent. This mental self-sufficiency of man creates a system of false accountantship which prevents us from drawing the right and full value from life. There is a sense in which these pretensions of the human mind and ego repose on a truth, but this truth only emerges when the mind has learned its ignorance and the ego has submitted to the All and lost in it its separate self-assertion. To recognise that we, or rather the results and appearances we call ourselves, are only a partial movement of this infinite Movement and that it is that infinite which we have to know, to be consciously and to fulfil faithfully, is the commencement of true living. To recognise that in our true selves we are one with the total movement and not minor or subordinate is the other side of the account, and its expression in the manner of our being, thought, emotion and action is necessary to the culmination of a true or divine living.
  4:But to settle the account we have to know what is this All, this infinite and omnipotent energy. And here we come to a fresh complication. For it is asserted to us by the pure reason and it seems to be asserted to us by Vedanta that as we are subordinate and an aspect of this Movement, so the movement is subordinate and an aspect of something other than itself, of a great timeless, spaceless Stability, sthan.u, which is immutable, inexhaustible and unexpended, not acting though containing all this action, not energy, but pure existence. Those who see only this world-energy can declare indeed that there is no such thing: our idea of an eternal stability, an immutable pure existence is a fiction of our intellectual conceptions starting from a false idea of the stable: for there is nothing that is stable; all is movement and our conception of the stable is only an artifice of our mental consciousness by which we secure a standpoint for dealing practically with the movement. It is easy to show that this is true in the movement itself. There is nothing there that is stable. All that appears to be stationary is only a block of movement, a formulation of energy at work which so affects our consciousness that it seems to be still, somewhat as the earth seems to us to be still, somewhat as a train in which we are travelling seems to be still in the midst of a rushing landscape. But is it equally true that underlying this movement, supporting it, there is nothing that is moveless and immutable? Is it true that existence consists only in the action of energy? Or is it not rather that energy is an output of Existence?

11.02 - The Golden Life-line, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   It is not that the conscious intelligence of man is ignorant of the truth, his reason and higher perception surely sees and acknowledges it; but the life impulse that moves him, his spontaneous energy and instinct turns him away from a dynamic recognition of what otherwise should inspire his movements. The link with the past is of much greater strength than a possibility of the future.
   ***

1.10 - Foresight, #On Education, #The Mother, #Integral Yoga
  Here again the solution is to be found in Yoga. And by yogic discipline one can not only foresee destiny but modify it and change it almost totally. First of all, Yoga teaches us that we are not a single being, a simple entity which necessarily has a single destiny that is simple and logical. Rather we have to acknowledge that the destiny of most men is complex, often to the point of incoherence. Is it not this very complexity which gives us the impression of unexpectedness, of indeterminacy and consequently of unpredictability?
  To solve the problem one must know that, to begin with, all living creatures, and more especially human beings, are made up of a combination of several entities that come together, interpenetrate, sometimes organising themselves and completing each other, sometimes opposing and contradicting one another. Each one of these beings or states of being belongs to a world of its own and carries within it its own destiny, its own determinism. And it is the combination of all these determinisms, which is sometimes very heterogeneous, that results in the destiny of the individual. But as the organisation and relationship of all these entities can be altered by personal discipline and effort of will, as these various determinisms act on each other in different ways according to the concentration of the consciousness, their combination is nearly always variable and therefore unforeseeable.

1.10 - The Revolutionary Yogi, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  From another perspective, we might also ask ourselves if the goal of evolution is really to get out of it, as is believed by the followers of Nirvana and of all the religions that see the beyond as the goal of our efforts. If we put aside our emotional reasons for our belief or disbelief, and look only at the evolutionary process, we must acknowledge that Nature could easily have arranged that "exit" when we were still at an early mental stage, still living as instinctively intuitive beings, open, malleable. The Vedic age, the Mysteries of ancient Greece, or even the Middle Ages, would have been more appropriate for that "exit" than as we are now. If such was the goal of evolutionary Nature, and assuming evolution does not proceed haphazardly but according to a Plan, that is the type of man Nature 119
  120

11.15 - Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Standing on the mental plane, immured within the dimensions of Reason and mental intelligence, it is not easy to contemplate the type of consciousness that will be; even as it was difficult for the ape to envisage the advent of his successor, man. But certain characteristic signs, rudimentary or fragmentary movements of the higher status are visible in the mental consciousness even as it is: the ape likewise was not without a glimmer of Reason and logic, even the faculty of ratiocination that seems to be the exclusive property of man. There is, for example, a movement we call Intuition, so different from Reason to which even Scientists and Mathematicians acknowledge their debt of gratitude for so many of their discoveries and inventions. There is also the other analogous movement called Inspiration that rules the poet and the artist disclosing to them a world of beauty and reality that is not available to the normal human consciousness. Again, there is yet another group of human beings at the top of the ladder of evolutionmystics and sageswho see the truth, possess the truth direct through a luminous immediacy of perception, called Revelation. Now, all these functionings of consciousness that happen frequently enough within the domain of normal humanity are still expressions of a higher mode of consciousness: they are not the product or play of Reason or logical intelligence which marks the character, the differentia of human consciousness.
   But, as at present, these are mere glimmers and glimpses from elsewhere and man has no comm and or control over them. They are beyond the habitual conscious will, they come and go as they like, happy visitations from another world, they do not abide our question and are not at our beck and call. The Supermind, on the contrary, is in full possession of that consciousness of which these are faint beginnings and distant echoes. The Superman will be born when man has risen above his mind and emerged into the supramental consciousness.

1.11 - The Reason as Governor of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Recently, however, there has been a very noticeable revolt of the human mind against this sovereignty of the intellect, a dissatisfaction, as we might say, of the reason with itself and its own limitations and an inclination to give greater freedom and a larger importance to other powers of our nature. The sovereignty of the reason in man has been always indeed imperfect, in fact, a troubled, struggling, resisted and often defeated rule; but still it has been recognised by the best intelligence of the race as the authority and law-giver. Its only widely acknowledged rival has been faith. Religion alone has been strongly successful in its claim that reason must be silent before it or at least that there are fields to which it cannot extend itself and where faith alone ought to be heard; but for a time even Religion has had to forego or abate its absolute pretension and to submit to the sovereignty of the intellect. Life, imagination, emotion, the ethical and the aesthetic need have often claimed to exist for their own sake and to follow their own bent, practically they have often enforced their claim, but they have still been obliged in general to work under the inquisition and partial control of reason and to refer to it as arbiter and judge. Now, however, the thinking mind of the race has become more disposed to question itself and to ask whether existence is not too large, profound, complex and mysterious a thing to be entirely seized and governed by the powers of the intellect. Vaguely it is felt that there is some greater godhead than the reason.
  To some this godhead is Life itself or a secret Will in life; they claim that this must rule and that the intelligence is only useful in so far as it serves that and that Life must not be repressed, minimised and mechanised by the arbitrary control of reason. Life has greater powers in it which must be given a freer play; for it is they alone that evolve and create. On the other hand, it is felt that reason is too analytical, too arbitrary, that it falsifies life by its distinctions and set classifications and the fixed rules based upon them and that there is some profounder and larger power of knowledge, intuition or another, which is more deeply in the secrets of existence. This larger intimate power is more one with the depths and sources of existence and more able to give us the indivisible truths of life, its root realities and to work them out, not in an artificial and mechanical spirit but with a divination of the secret Will in existence and in a free harmony with its large, subtle and infinite methods. In fact, what the growing subjectivism of the human mind is beginning obscurely to see is that the one sovereign godhead is the soul itself which may use reason for one of its ministers, but cannot subject itself to its own intellectuality without limiting its potentialities and artificialising its conduct of existence.

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  still ignores or refuses to acknowledge. The Upanishads declare
  that the Mind in us is infinite; it knows not only what has been

1.12 - The Divine Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  it acknowledges the Presence, is once more before us. But the
  Divine is here in the world, - not only in status but in dynamis,

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  A second, even more important observation commands our attention. To return to the rocket analogy: the rocket can break through the earth's atmosphere at any point, taking off either from New York or from the equator, and still reach the sun. There is no need to climb Mt. Everest to set up the launching pad! Similarly, the yogi can realize cosmic consciousness in any point, or at any level, of his being in his mind, in his heart, and even in his body because the cosmic Spirit is everywhere, in every point of the universe. The experience can begin anywhere, at any level, by concentrating on a rock or a sparrow, an idea, a prayer, a feeling, or what people scornfully call an idol. Cosmic consciousness is not the highest point of human consciousness; we do not go above the individual to reach it, but outside. It is hardly necessary to ascend in consciousness, or to become Plotinus, in order to attain the universal Spirit. On the contrary, the less mental one is, the easier it is to experience it; a shepherd beneath the stars or a fisherman of Galilee has a better chance at it than all the philosophers of the world put together. What, then, is the use of all this development of consciousness if folk-like mysticism works better? We must admit that either we are all on the wrong tr ack, or else those mystical escapades do not represent the whole meaning of evolution. On the other hand, if we accept that the proper evolutionary course is that of the peak figures of earthly consciousness Leonardo da Vinci, Beethoven, Alexander the Great, Dante we are still forced to acknowledge that none of these great men has been able to transform life. Thus, the summits of the mind or the heart do not give us, any more than the cosmic summits, the key to the riddle and the power to change the world: another principle of consciousness is required. But it must be another principle without any break in continuity with the others, because if the line is broken or if the individual is lost, we fall b ack into cosmic or mystical dispersion, thereby losing our link with the earth. To be conscious of Oneness and of the Transcendent is certainly an indispensable basis for any realization (without which we might as well try to build a house without foundations), but it must be done in ways that respect evolutionary continuity; it must be an evolution, not a revolution. In other words, we must get out without getting out. Instead of a rocket that ends up crashing on the sun, we need a rocket that harpoons the Sun of the supreme consciousness and is able to bring it down to all points of our earthly consciousness: The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe and the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend as well as ascend the great stair of existence.171 This double movement of ascent and descent of the individual consciousness is the basic principle of the supramental discovery. But in the process Sri Aurobindo was to touch an unknown spring which would change everything.
  

1.13 - Posterity of Dhruva, #Vishnu Purana, #Vyasa, #Hinduism
  Posterity of Dhruva. Legend of Veṇa: his impiety: he is put to death by the Ṛṣis. Anarchy ensues. The production of Niṣāda and Prithu: the latter the first king. The origin of Sūta and Māgadha: they enumerate the duties of kings. Prithu compels Earth to acknowledge his authority: he levels it: introduces cultivation: erects cities. Earth called after him Prithivī: typified as a cow.
  Parāśara said:-
  --
  "The king is a speaker of truth, bounteous, an observer of his promises; he is wise, benevolent, patient, valiant, and a terror to the wicked; he knows his duties; he acknowledges services; he is compassionate and kind-spoken; he respects the venerable; he performs sacrifices; he reverences the Brahmans; he cherishes the good; and in administering justice is indifferent to friend or foe."
  The virtues thus celebrated by the Sūta and the Magadhā were chersed in the remembrance of the Rāja, and practised by him when occasion arose. Protecting this earth, the monarch performed many great sacrificial ceremonies, accompanied by liberal donations. His subjects soon approached him, suffering from the famine by which they were afflicted, as all the edible plants had perished during the season of anarchy. In reply to his question of the cause of their coming, they told him, that in the interval in which the earth was without a king all vegetable products had been withheld, and that consequently the people had perished. "Thou," said they, "art the bestower of subsistence to us; thou art appointed, by the creator, the protector of the people: grant us vegetables, the support of the lives of thy subjects, who are perishing with hunger."

1.13 - THE HUMAN REBOUND OF EVOLUTION AND ITS CONSEQUENCES, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  beyond any unity hitherto acknowledged or even foreseen by biol-
  ogy the network and consciousness of a Noosphere. 2

1.13 - The Lord of the Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Only when the individual being begins to perceive and acknowledge in his acts the value of the self in others as well as the power and needs of his own ego, begins to perceive universal
  Nature behind his own workings and through the cosmic godheads gets some glimpse of the One and the Infinite, is he on his way to the transcendence of his limitation by the ego and the discovery of his soul. He begins to discover a law other than that of his desires, to which his desires must be more and more subordinated and subjected; he develops the purely egoistic into the understanding and ethical being. He begins to give more value to the claims of the self in others and less to the claims of his ego; he admits the strife between egoism and altruism and by the increase of his altruistic tendencies he prepares the enlargement of his own consciousness and being. He begins to perceive Nature and divine Powers in Nature to whom he owes sacrifice, adoration, obedience, because it is by them and by their law that the workings both of the mental and the material world are controlled, and he learns that only by increasing their presence and their greatness in his thought and will and life can he himself increase his powers, knowledge, right action and the satisfactions which these things bring to him. Thus he adds the religious and supraphysical to the material and egoistic sense of life and prepares himself to rise through the finite to the Infinite.

1.13 - Under the Auspices of the Gods, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  say that these lofty thoughts, these poems and quartets and divine visionary moments are worth far more than all the hours of our life put together, and they are right . . . which is just the point! This in itself is the acknowledgment that life is woefully l acking, that life's very goal is not in life. We need a truth of body and of the earth, not just a truth above our heads. We do not seek recreation but a re-creation.
  Until now, it is as if the individual's progress in evolution has been to discover higher planes of consciousness, and once there, to build his own private nest apart from the rest of creation, an island of light in the midst of economic philistinism: this one with music, that one with poetry, another with mathematics or religion, and yet another on a sailboat or in a monk's cell, as if the sole purpose of life in a body were to escape from both life and the body. Indeed, we need only look at our own life; we are never in it! We are before or after, engrossed in memories or in hopes; but the here-and-now is so miserable and dull . . . we do not even know if it exists, except in those moments that no longer belong to life as such. We cannot blame the churches,

1.15 - Conclusion, #Aion, #Carl Jung, #Psychology
  bad effects. In the end we have to acknowledge that the self is
  a complexio oppositorum precisely because there can be no

1.15 - On incorruptible purity and chastity to which the corruptible attain by toil and sweat., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  Offer to the Lord the weakness of your nature, fully acknowledging your own incapacity, and you will receive imperceptibly the gift of chastity.
  In sensual people (as one who had experienced this passion personally told me after he had got over it) there is a feeling of a sort of love for bodies and a kind of shameless and inhuman spirit which openly asserts itself in the very feeling of the heart. This spirit produces a feeling of physical pain in the heart, fierce as from a blazing stove. As a result of this the sufferer does not fear God, despises the remembrance of punishment as of no consequence, disdains prayer, and during the very act itself regards the body almost as a dead corpse, as though it were an inanimate stone. He is like someone out of his mind and in a trance, perpetually drunk with desire for creatures, rational and irrational. And if the days of this spirit were not cut short, not a soul would be saved, clothed as it is in this clay, mingled with blood and foul moisture. How could they be? For everything created longs insatiably for what is akin to itblood desires blood, the worm desires a worm, clay desires clay. And does not flesh too desire flesh? Yet we who bridle nature and desire the Kingdom try various tricks to deceive this deceiver. Blessed are they who have not experienced the conflict described above! Let us pray that we may always be delivered from such a trial, because those who slip into the pit we have mentioned fall

1.15 - Truth, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  Therefore from is standpoint and in conformity with the degree of his maturity, each one will have his own truth, providing he sees it quite honestly. Only he who knows and masters the absolute laws of the microcosm and the macrocosm is entitled to speak of an absolute truth. Certain aspects of the absolute truth will be surely acknowledged by everyone. Nobody, indeed, will doubt that there is life, volition, memory and intellect, and will refrain from arguing about these facts. No sincere adept will impose his truth to anyone who is not yet ripe for it. The person concerned would do nothing else but regard it again from his own standpoint. Therefore it would be useless to argue with non-professionals on higher kinds of truth, except people eager to search the heights of truth and beginning to ripen for it. Anything else would be a profanation and, from the magical point o view, absolutely incorrect. At this point, all of us will have to remember the words of the great Master of Christianity: Cast not your pearls before swine, lest they trample them under their feet.
  To truth belongs also the capacity of correctly differentiating among knowledge and wisdom. Knowledge depends, in all domains of the human existence, on the maturity, receptivity and understanding of the mind, and the memory without regard to whether or not we have been able to enrich our knowledge by reading, transmitting or other experiences.

1.16 - Advantages and Disadvantages of Evocational Magic, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  Every genuine magician works with the beings consciously, he is for them a person of certain authority, power and force, owing to his magical development and maturity, his attitude towards the spirit beings is quite different from the attitude of a sorcerer. A magician's influence on a being, too, is quite different, and the dangers to which a magician might be exposed are so small that they need scarcely be mentioned. The magician is subject to only a few temptations by the beings, but since he has achieved the magical equilibrium, nothing can lead him off his way, not even the most tempting projects. The beings acknowledge his authority and regard him as their master, as the image of creation, the image of God, and are quite willing to serve him without ever daring to ask for any rewards for their services. It is different with a necromancer or sorcerer, however, because of his inability to create the necessary authoritative power towards the beings. He is always in danger of losing his equilibrium at the cost of his individuality and magical development.
  If a necromancer or sorcerer has a relatively high power of imagination and is able partially to raise up his consciousness, it may happen that, by using magic though barbarous names, he succeeds in having one of his evocations translated into the language of the being and the being he is evoking hears his voice. The next question to arise is whether the being reacts to the evocation and intends to do what the sorcerer wants him to do. For the being at once realizes whether the sorcerer is mature enough and developed enough to be able to exercise coercion or whether it can go easily in opposition. If a positive, good being is involved, it will pity the sorcerer. If the sorcerer has evoked an indifferent and less active being and if the sorcerer's desire, if it were realised, would not harm him, it might, now and then, give a token of sympathy and do what the sorcerer wants done. But if the sorcerer desires anything that might harm him or any other person without being able to take the full responsibility for this, then the being will not react to the sorcerer's evocation. All means of coercion mentioned in various books for the sorcerer's use in order to have the beings to work for him are ineffectual and but mere phrases with only a slight or no effect at all on astral beings. Negative beings, on the other hand, prefer to react to negative and evil intentions and try to help the sorcerer in their realization. But a head of demons also knows quite well that he need not do what the sorcerer wants, if the sorcerer desires something which would debit him too much karmically or which he could not take responsibility for from the karmic point of view. In such a case not even a demon would dare to fulfill the sorcerer's wish, for this being, even though it be a negative one, depends on Divine Providence. It cannot, on its own accord, create vibrations which would cause a chaotic tate in the harmony of a sphere. Therefore it is necessary to point out again and again that a certain degree of magical development and perfection is absolutely necessary for the evocation of the beings of any sphere and in order to be able to place one's consciousness into the relevant sphere or zone and to translate one's thoughts into the metaphorical language or cosmic language so that a being understands them.

1.16 - PRAYER, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Lord, teach me to seek thee and reveal Thyself to me when I seek thee. For I cannot seek Thee except Thou teach me, nor find Thee except Thou reveal Thyself. Let me seek thee in longing, let me long for thee in seeking: let me find Thee in love and love Thee in finding. Lord, I acknowledge and I thank Thee that Thou hast created me in this thine image, in order that I may be mindful of Thee, may conceive of Thee and love Thee: but that image has been so consumed and wasted away by vices and obscured by the smoke of wrong-doing that it cannot achieve that for which it was made, except Thou renew it and create it anew. Is the eye of the soul darkened by its infirmity, or dazzled by thy glory? Surely, it is both darkened in itself and dazzled by Thee. Lord, this is the unapproachable light in which Thou dwellest. Truly I see it not, because it is too bright for me; and yet whatever I see, I see through it, as the weak eye sees what it sees through the light of the sun, which in the sun itself it cannot look upon. Oh supreme and unapproachable light, oh holy and blessed truth, how far art thou from me who am so near to Thee, how far art Thou removed from my vision, though I am so near to thine! Everywhere Thou art wholly present, and I see Thee not. In Thee I move and in Thee I have my being, and cannot come to Thee, thou are within me and about me, and I feel Thee not.
  St. Anselm

1.16 - The Suprarational Ultimate of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  On this a great deal hangs; for if the practical and vitalistic view of life and society is the right one, if society merely or principally exists for the maintenance, comfort, vital happiness and political and economic efficiency of the species, then our idea that life is a seeking for God and for the highest self and that society too must one day make that its principle cannot stand. Modern society, at any rate in its self-conscious aim, is far enough from any such endeavour; whatever may be the splendour of its achievement, it acknowledges only two gods, life and practical reason organised under the name of science. Therefore on this great primary thing, this life-power and its manifestations, we must look with especial care to see what it is in its reality as well as what it is in its appearance. Its appearance is familiar enough; for of that is made the very stuff and present form of our everyday life. Its main ideals are the physical good and vitalistic well-being of the individual and the community, the entire satisfaction of the desire for bodily health, long life, comfort, luxury, wealth, amusement, recreation, a constant and tireless expenditure of the mind and the dynamic life-force in remunerative work and production and, as the higher flame-spires of this restless and devouring energy, creations and conquests of various kinds, wars, invasions, colonisation, discovery, commercial victory, travel, adventure, the full possession and utilisation of the earth. All this life still takes as its cadre the old existing forms, the family, the society, the nation and it has two impulses, individualistic and collective.
  The primary impulse of life is individualistic and makes family, social and national life a means for the greater satisfaction of the vital individual. In the family the individual seeks for the satisfaction of his vital instinct of possession, as well as for the joy of companionship, and for the fulfilment of his other vital instinct of self-reproduction. His gains are the possession of wife, servants, house, wealth, estates, the reproduction of much of himself in the body and mind of his progeny and the prolongation of his activities, gains and possessions in the life of his children; incidentally he enjoys the vital and physical pleasures and the more mental pleasures of emotion and affection to which the domestic life gives scope. In society he finds a less intimate but a larger expansion of himself and his instincts. A wider field of companionship, interchange, associated effort and production, errant or gregarious pleasure, satisfied emotion, stirred sensation and regular amusement are the advantages which attach him to social existence. In the nation and its constituent parts he finds a means for the play of a remoter but still larger sense of power and expansion. If he has the force, he finds there fame, pre-eminence, leadership or at a lower pitch the sense of an effective action on a small or a large scale, in a reduced or a magnified field of public action; if he cannot have this, still he can feel a share of some kind, a true portion or fictitious image of participation, in the pride, power and splendour of a great collective activity and vital expansion. In all this there is primarily at work the individualist principle of the vital instinct in which the competitive side of that movement of our nature associates with the cooperative but predominates over it. Carried to an excess this predominance creates the ideal of the arriviste, to whom family, society and nation are not so much a sympathetic field as a ladder to be climbed, a prey to be devoured, a thing to be conquered and dominated. In extreme cases the individualist turn isolates itself from the companion motive, reverts to a primitive anti-social feeling and creates the nomad, the adventurer, the ranger of wilds, or the pure solitary,solitary not from any intellectual or spiritual impulse, but because society, once an instrument, has become a prison and a burden, an oppressive cramping of his expansion, a denial of breathing-space and elbow-room. But these cases grow rarer, now that the ubiquitous tentacles of modern society take hold everywhere; soon there will be no place of refuge left for either the nomad or the solitary, not even perhaps Saharan deserts or the secure remotenesses of the Himalayas. Even, it may be, the refuge of an inner seclusion may be taken from us by a collectivist society intent to make its pragmatic, economic, dynamic most of every individual cell of the organism.

1.16 - The Triple Status of Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  7:Whatever be the poise or form its action takes, this will always be the nature of the divine Consciousness. But, its existence being absolute in itself, its power of existence is also absolute in its extension, and it is not therefore limited to one poise or one form of action. We, human beings, are phenomenally a particular form of consciousness, subject to Time and Space, and can only be, in our surface consciousness which is all we know of ourselves, one thing at a time, one formation, one poise of being, one aggregate of experience; and that one thing is for us the truth of ourselves which we acknowledge; all the rest is either not true or no longer true, because it has disappeared into the past out of our ken, or not yet true, because it is waiting in the future and not yet in our ken. But the Divine Consciousness is not so particularised, nor so limited; it can be many things at a time and take more than one enduring poise even for all time. We find that in the principle of Supermind itself it has three such general poises or sessions of its world-founding consciousness. The first founds the inalienable unity of things, the second modifies that unity so as to support the manifestation of the Many in One and One in Many; the third further modifies it so as to support the evolution of a diversified individuality which, by the action of Ignorance, becomes in us at a lower level the illusion of the separate ego.
  8:We have seen what is the nature of this first and primary poise of the Supermind which founds the inalienable unity of things. It is not the pure unitarian consciousness; for that is a timeless and spaceless concentration of Sachchidananda in itself, in which Conscious Force does not cast itself out into any kind of extension and, if it contains the universe at all, contains it in eternal potentiality and not in temporal actuality. This, on the contrary, is an equal self-extension of Sachchidananda all-comprehending, all-possessing, all-constituting. But this all is one, not many; there is no individualisation. It is when the reflection of this Supermind falls upon our stilled and purified self that we lose all sense of individuality; for there is no concentration of consciousness there to support an individual development. All is developed in unity and as one; all is held by this Divine Consciousness as forms of its existence, not as in any degree separate existences. Somewhat as the thoughts and images that occur in our mind are not separate existences to us, but forms taken by our consciousness, so are all names and forms to this primary Supermind. It is the pure divine ideation and formation in the Infinite, - only an ideation and formation that is organised not as an unreal play of mental thought, but as a real play of conscious being. The divine soul in this poise would make no difference between Conscious-Soul and ForceSoul, for all force would be action of consciousness, nor between Matter and Spirit since all mould would be simply form of Spirit.

1.17 - DOES MANKIND MOVE BIOLOGICALLY UPON ITSELF?, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  daring, to acknowledge them and accept their inexorable pressure
  and their natural logic.

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  but from that very share of human illness one has the courage to acknowledge and to take upon oneself. In any case, the illness undeniably exists, only one person closes his eyes to it and escapes into ecstasy, while the other person rolls up his sleeves and gets to work with his test tubes. When an older disciple once bitterly complained about the odd human mixture in the Ashram and all those "impossible" individuals who were in it, Sri Aurobindo replied: It is necessary or rather inevitable that in an Ashram which is a "laboratory" . . . for a spiritual and supramental yoga, humanity should be variously represented. For the problem of transformation has to deal with all sorts of elements favourable and unfavorable. The element favourable carries in him a mixture of these two things. If only sattwic [virtuous] and cultured men come for yoga, men without very much of the vital difficulty in them, then, because the difficulty of the vital element in terrestrial nature has not been faced and overcome, it might well be that the endeavour would fail. 382 In a moment of remorse, another disciple wrote to Sri Aurobindo, "What disciples we are! . . . You should have chosen or called some better stuff perhaps somebody like Z." Sri Aurobindo replied: As to the disciple, I agree! Yes, but would the better stuff, supposing it to exist, be typical of humanity? To deal with a few exceptional types would hardly solve the problem. And would they consent to follow my path that is another question. And if they were put to the test, would not the common humanity suddenly reveal itself that is still another question.383 I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, empty of petty egoism,
  who will be instruments of God.384

1.18 - Evocation, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  This fact is hardly ever acknowledged by the person concerned.
  I shall give - from the hermetic point of view - a full description of everything absolutely necessary for a successful evocation, i. e. the actual magical connection with beings of any sphere. Above all, the magician or the person intending to busy himself with magical evocation should know that without the development of one's astral senses, especially those of clairvoyance and clairaudience, a successful evocation cannot be thought of. It would be the same as if a blind man wanted to follow an unknown street without a guide. Clairvoyance and clairaudience is the first condition for consciously getting into contact with a being by the help of active magic. If the magician does not care for this condition, or if a person dares to try an evocation without having his astral senses trained accordingly, he can be sure that he will, like all other operators, be disappointed and have no success at all. At the same time he is in danger of being degraded to a necromancer or sorcerer if, during an exalted state, he should have any partial success of whatever sort, regardless of the fact that his plans and intentions rest on good motives.
  --
  The being or power of any sphere which is to be evoked outside the body of the magician, may either be called into the magic triangle, or the magic mirror, or onto a material impregnated with a fluid condenser to be condensed there. At the beginning the magician will not be able to do without the magic implements. Later, as soon as he has enough experience and as soon as he has a certain sphere under his complete control, i. e. as soon as the beings of that sphere are fully under his power, pay him obedience and loyalty and, by that, acknowledge his magical authority, he can do without magical aids. The experienced magician then is in the position to call any being of the sphere he has under his power and to work with it, without using magical aids.
  He can call a being to any place at any time, how and when he wishes to do so, without the aid of the circle or triangle and without any special preparations. A beginner, on the other hand, must necessarily use magic aids, for they are a support for his consciousness and are therefore necessary for a successful evocation.
  --
  As one can guess from the whole procedure of preparation, a cautiously prepared and precisely completed magical evocation requires much time. If, by repeated intercourse with one and the same being, the magician has established a good connection, so that the being pays him absolute obedience and thereby completely acknowledges his magical authority, the magician may, to save time, arrange a different way to contact the being either by an abbreviated individual rite, or even just a word for the evocation of the being and by getting the being's approval for this, or he may cause the being to choose an abridged method to which the being itself and its servants are bound to react at any time. This abridged method, too, has to be written into the book of furmulae conscientiously, so that during its practical application no mistakes occur. This is especially important should the magician have entered into a number of connections with beings.
  If the simplified method is offered by a being who, at the same time requests the magician not to write down the procedure, but just to remember it well, the magician must respect such a request. Even if the magician is allowed to make some provisional notes on this abridged procedure, these notes, like the whole book of formulae, must never get into the hands of other people, not even into the hands of a genuine magician, the only exception being those cases where the being, the originator of the simplified procedure, agrees to the magician's handing the procedure over to somebody else, or even asks for this. Otherwise the magician should never dare to evade a prohibition or even break it, unless he does not mind his authority being shaken. What this would mean for a magician need not be further discussed here.

1.18 - Hiranyakasipu's reiterated attempts to destroy his son, #Vishnu Purana, #Vyasa, #Hinduism
  THE Dānavas, observing the conduct of Prahlāda, reported it to the king, lest they should iñcur his displeasure. He sent for his cooks, and said to them, "My vile and unprincipled son is now teaching others his impious doctrines: be quick, and put an end to him. Let deadly poison be mixed up with all his viands, without his knowledge. Hesitate not, but destroy the wretch without delay." Accordingly they did so, and administered poison to the virtuous Prahlāda, as his father had commanded them. Prahlāda, repeating the name of the imperishable, ate and digested the food in which the deadly poison had been infused, and suffered no harm from it, either in body or mind, for it had been rendered innocuous by the name of the eternal. Beholding the strong poison digested, those who had prepared the food were filled with dismay, and hastened to the king, and fell down before him, and said, "King of the Daityas, the fearful poison given by us to your son has been digested by him along with his food, as if it were innocent. Hiraṇyakaśipu, on hearing this, exclaimed, "Hasten, hasten, ministrant priests of the Daitya race! instantly perform the rites that will effect his destruction!" Then the priests went to Prahlāda, and, having repeated the hymns of the Sāma-Veda, said to him, as he respectfully hearkened, "Thou hast been born, prince, in the family of Brahmā, celebrated in the three worlds, the son of Hiraṇyakaśipu, the king of the Daityas; why shouldest thou acknowledge dependance upon the gods? why upon the eternal? Thy father is the stay of all the worlds, as thou thyself in turn shalt be. Desist, then, from celebrating the praises of an enemy; and remember, that of all venerable preceptors, a father is most venerable." Prahlāda replied to them, "Illustrious Brahmans, it is true that the family of Marīci is renowned in the three worlds; this cannot be denied: and I also admit, what is equally indisputable, that my father is mighty over the universe. There is no error, not the least, in what you have said, 'that a father is the most venerable of all holy teachers:' he is a venerable instructor, no doubt, and is ever to be devoutly reverenced. To all these things I have nothing to object; they find a ready assent in my mind: but when you say, 'Why should I depend upon the eternal?' who can give assent to this as right? the words are void of meaning." Having said thus much, he was silent a while, being restrained by respect to their sacred functions; but he was unable to repress his smiles, and again said, "What need is there of the eternal? excellent! What need of the eternal? admirable! most worthy of you who are my venerable preceptors! Hear what need there is of the eternal, if to hearken will not give you pain. The fourfold objects of men are said to be virtue, desire, wealth, final emancipation. Is he who is the source of all these of no avail? Virtue was derived from the eternal by Dakṣa, Marīci, and other patriarchs; wealth has been obtained front him by others; and by others, the enjoyment of their desires: whilst those who, through true. wisdom and holy contemplation, have come to know his essence, have been released from their bondage, and have attained freedom from existence for ever. The glorification of Hari, attainable by unity, is the root of all riches, dignity, renown, wisdom, progeny, righteousness, and liberation. Virtue, wealth, desire, and even final freedom, Brahmans, are fruits bestowed by him. How then can it be said, 'What need is there of the eternal?' But enough of this: what occasion is there to say more? You are my venerable preceptors, and, speak ye good or evil, it is not for my weak judgment to decide." The priests said to him, "We preserved you, boy, when you were about to be consumed by fire, confiding that you would no longer eulogize your father's foes: we knew not how unwise you were: but if you will not desist from this infatuation at our advice, we shall even proceed to perform the rites that will inevitably destroy you." To this menace, Prahlāda answered, "What living creature slays, or is slain? what living creature preserves, or is preserved? Each is his own destroyer or preserver, as he follows evil or good[1]."
  Thus spoken to by the youth, the priests of the Daitya sovereign were incensed, and instantly had recourse to magic incantations, by which a female form, enwreathed with fiery flame, was engendered: she was of fearful aspect, and the earth was parched beneath her tread, as she approached Prahlāda, and smote him with a fiery trident on the breast. In vain! for the weapon fell, broken into a hundred pieces, upon the ground. Against the breast in which the imperishable Hari resides the thunderbolt would be shivered, much more should such a weapon be split in pieces. The magic being, then directed against the virtuous prince by the wicked priest, turned upon them, and, having quickly destroyed them, disappeared. But Prahlāda, beholding them perish, hastily appealed to Kṛṣṇa, the eternal, for succour, and said, "Oh Janārddana! who art every where, the creator and substance of the world, preserve these Brahmans from this magical and insupportable fire. As thou art Viṣṇu, present in all creatures, and the protector of the world, so let these priests be restored to life. If, whilst devoted to the omnipresent Viṣṇu, I think no sinful resentment against my foes, let these priests be restored to life. If those who have come to slay me, those by whom poison was given me, the fire that would have burned, the elephants that would have crushed, and snakes that would have stung me, have been regarded by me as friends; if I have been unshaken in soul, and am without fault in thy sight; then, I implore thee, let these, the priests of the Asuras, be now restored to life." Thus having prayed, the Brahmans immediately rose up, uninjured and rejoicing; and bowing respectfully to Prahlāda, they blessed him, and said, "Excellent prince, may thy days be many; irresistible be thy prowess; and power and wealth and posterity be thine." Having thus spoken, they withdrew, and went and told the king of the Daityas all that had passed.

1.18 - On insensibility, that is, deadening of the soul and the death of the mind before the death of the body., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  5. As far as my poor powers and knowledge allow, I have exposed the wiles and weals of this stony, obstinate, raging and stupid passion. I have not the patience to expatiate on it. He who is experienced and able in the Lord should not shrink from applying healing to the sores. For I am not ashamed to admit my own powerlessness, since I am sorely afflicted with this sickness. I should not have been able to discover its wiles and tricks by myself if I had not caught it and held it firmly, probing it to make it acknowledge what has been said above, and plying it with the scourge of the fear of the Lord and with unceasing prayer. That is why this tyrant and evil doer said to me: My subjects laugh when they see corpses. When they stand at prayer they are completely stony, hard and darkened. When they see the holy altar they feel nothing; when they partake of the Gift, it is as if they had eaten ordinary bread. When I see persons moved by compunction, I mock them. From my father I learnt to kill all good things which are born of courage and love. I am the mother of laughter, the nurse of sleep, the friend of a full belly. When exposed I do not grieve. I go hand in hand with sham piety.1
  6. I was astounded at the words of this raving creature and asked her about her father, wishing to know her name, and she said; I have no single parentage; my conception is mixed and indefinite. Satiety nourishes me, time makes me grow, and bad habit entrenches me. He who keeps this habit will never be rid of me. Be constant in vigil, meditating on the eternal judgment; then perhaps I shall to some extent relax my hold on you. Find out what caused me to be born in you, and then battle against my mother; for she is not in all cases the same. Pray often at the coffins, and engrave an indelible image of them in your heart. For unless you inscribe it there with the pencil of fasting, you will never conquer me.

1.19 - The Practice of Magical Evocation, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  Take your magic wand into your right hand, step into the centre of the circle and concentrate on the idea that you are the centre, that you are God, the sovereign of all spheres and that you are with your all-consciousness at the same moment in the Venussphere. As a divine principle you call in your mind the intelligence Hagiel as if you would call its name, in your mind, throughout the whole sphere of the Venus. You must be convinced that your calling the name is heard everywhere in the Venussphere and that Hagiel, acknowledging you as her God, also hears you. Remain in this state of stress for a few moments, for your spirit will then conceive that Hagiel is answering you in your mind. Since you are in the Venus-sphere with your allconsciousness you will first register Hagiel's voice as if it were coming from the inmost depth of your own spirit. As soon as you hear the voice of Hagiel and as soon as you are sure that you see the spirit being, you return to your soul, keeping up your consciousness of being God himself, and you will find yourself reunited with your soul within your physical body. Now call for
  Hagiel again, this time actually whispering, and repeat the name a few times in the same manner. You will at once realize that
  --
  If you have reached an agreement with Hagiel on everything and if Hagiel has promised to fulfil your wishes, you can be sure that she will really keep her promise. All that now remains for you to do is to send this intelligence off again. You offer your thanks quite individually, for instance, by expressing your pleasure in the fact that Hagiel wholly acknowledges you as a genuine magician and is obedient to you, and then you ask the intelligence to return to her own sphere. With your allconsciousness you place yourself into the Venus sphere and concentrate by means of the imagination that Hagiel is returning from the partial sphere of your room to her domicil. After having done this meditative step you return as a magician from your allconsciousness to your normal consciousness, thereby bringing the evocation to an end. Staying in the room in which you have carried out the evocation you will find yourself, for a while after
  Hagiel's departure, in a state of happiness, a feeling of bliss will pervade you, and, as if dominated by true happiness, you will find yourself in a state of exaltation. If you please, you may remain in the room within the magic circle for some time and reconstruct the whole experience with Hagiel once more in your mind so that you will remember well every part of it when you completely finish your evocation. By help of imagination you dissolve the accumulated light into the universe, take the sign out of the triangle and put it away in safe keeping. You can leave the circle without any danger, put out the lamps, etc. All magical instruments and aids are returned to their repository. If Hagiel has informed you of any special knowledge which you should not put down in writing, but merely keep well in your head, the knowledge being intended for you alone, then you must comply with such a wish. Otherwise you enter the procedure of the whole evocation into your diary to enable you to keep a good control over your workings and to have a reference book for them. You can follow the same procedure as with Hagiel in respect of any other being from any other sphere. By and by you will also become a perfect master in this respect and your personal experience will grow immensely.

1.201 - Socrates, #Symposium, #Plato, #Philosophy
  How could Love be acknowledged to be a great god by those who say he is not a god at all?
  Who are they? I asked.

1.2.01 - The Call and the Capacity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  (who does not seem to have shared your friend X's objection to these scholastic (?) distinctions) that Hindu spiritual thought and life acknowledged or followed after only the Transcendent and neglected the Immanent Divinity while Christianity gave due place to both Aspects; but, in matter of fact, Indian spirituality, even if it laid the final stress on the Highest beyond form and name, yet gave ample recognition and place to the
  Divine immanent in the world and the Divine immanent in the human being. Indian spirituality has, it is true, a wider and more minute knowledge behind it; it has followed hundreds of different paths, admitted every kind of approach to the Divine and has thus been able to enter into fields which are outside the less ample scope of occidental practice; but that makes no difference to the essentials, and it is the essentials alone that matter.

1.22 - Tabooed Words, #The Golden Bough, #James George Frazer, #Occultism
  banned by the chiefs the natives will not acknowledge to have ever
  known them in their old sense.

1.22 - The Necessity of the Spiritual Transformation, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  This truth it is important to note, for mistakes made on the path are often even more instructive than the mistakes made by a turning aside from the path. As it is possible to superimpose the intellectual, ethical or aesthetic life or the sum of their motives upon the vital and physical nature, to be satisfied with a partial domination or a compromise, so it is possible to superimpose the spiritual life or some figure of strength or ascendency of spiritual ideas and motives on the mental, vital and physical nature and either to impoverish the latter, to impoverish the vital and physical existence and even to depress the mental as well in order to give the spiritual an easier domination, or else to make a compromise and leave the lower being to its pasture on condition of its doing frequent homage to the spiritual existence, admitting to a certain extent, greater or less, its influence and formally acknowledging it as the last state and the finality of the human being. This is the most that human society has ever done in the past, and though necessarily that must be a stage of the journey, to rest there is to miss the heart of the matter, the one thing needful. Not a humanity leading its ordinary life, what is now its normal round, touched by spiritual influences, but a humanity aspiring whole-heartedly to a law that is now abnormal to it until its whole life has been elevated into spirituality, is the steep way that lies before man towards his perfection and the transformation that it has to achieve.
  The secret of the transformation lies in the transference of our centre of living to a higher consciousness and in a change of our main power of living. This will be a leap or an ascent even more momentous than that which Nature must at one time have made from the vital mind of the animal to the thinking mind still imperfect in our human intelligence. The central will implicit in life must be no longer the vital will in the life and the body, but the spiritual will of which we have now only rare and dim intimations and glimpses. For now it comes to us hardly disclosed, weakened, disguised in the mental Idea; but it is in its own nature supramental and it is its supramental power and truth that we have somehow to discover. The main power of our living must be no longer the inferior vital urge of Nature which is already accomplished in us and can only whirl upon its rounds about the ego-centre, but that spiritual force of which we sometimes hear and speak but have not yet its inmost secret. For that is still retired in our depths and waits for our transcendence of the ego and the discovery of the true individual in whose universality we shall be united with all others. To transfer from the vital being, the instrumental reality in us, to the spirit, the central reality, to elevate to that height our will to be and our power of living is the secret which our nature is seeking to discover. All that we have done hitherto is some half-successful effort to transfer this will and power to the mental plane; our highest endeavour and labour has been to become the mental being and to live in the strength of the idea. But the mental idea in us is always intermediary and instrumental; always it depends on something other than it for its ground of action and therefore although it can follow for a time after its own separate satisfaction, it cannot rest for ever satisfied with that alone. It must either gravitate downwards and outwards towards the vital and physical life or it must elevate itself inwards and upwards towards the spirit.

1.24 - Matter, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The older creeds, more patient, more broodingly profound, not touched with the torture and the feverish impatience of the soul under the burden of the Iron Age, did not make this formidable division; they acknowledged Earth the Mother and Heaven the
  Father and accorded to them an equal love and reverence; but their ancient mysteries are obscure and unfathomable to our gaze who, whether our view of things be materialistic or spiritual, are alike content to cut the Gordian knot of the problem of existence with one decisive blow and to accept an escape into an eternal bliss or an end in an eternal annihilation or an eternal quietude.

1.24 - The Killing of the Divine King, #The Golden Bough, #James George Frazer, #Occultism
  pretention that was acknowledged by his subjects, but which is held
  as absurd and abominable by the Brahmans, by whom he is only treated
  --
  placing himself on that throne, is immediately acknowledged as king;
  all the _amirs, wazirs,_ soldiers, and peasants instantly obey and

1.25 - On the destroyer of the passions, most sublime humility, which is rooted in spiritual feeling., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  3. Let all who are led by the Spirit of God enter with us into this spiritual and wise gathering, holding in their spiritual hands the God-inscribed tablets of knowledge. We have met, we have investigated, and we have probed the meaning of this precious inscription. And one said: It2 means constant oblivion of ones achievements. Another: It is the acknowledgement of oneself as the last of all and the greatest sinner of all. And another: The minds recognition of ones weakness and impotence. Another again: In fits of rage it means to forestall ones neighbour and be first to stop the quarrel. And again another: Recognition of divine grace and divine mercy. And again another: The feeling of a contrite soul, and the renunciation of ones own will. But when I had listened to all this and had attentively and soberly considered it, I found that I had not been able to comprehend the blessed sense of that virtue from what had been said. Therefore, last of all, having gathered what fell from the lips of those learned and blessed fathers as a dog gathers the crumbs that fall from the table, I too gave my definition of it and said: Humility is a nameless grace in the soul, its name known only to those who have learned it by experience. It is unspeakable wealth, a name and gift from God, for it is said: Learn not from an angel, not from man, and not from a book, but from Me, that is, from Me indwelling, from My illumination and action in you, for I am meek and humble in heart and in thought and in spirit, and your souls shall find rest from conflicts and relief from arguments.3
  4. The appearance of this sacred vine is one thing during the winter of the passions, another in the spring of fruit-blossom, yet another in the actual harvest of the virtues. Yet all these different stages concur in gladness and fruit-bearing, and therefore they all have their own signs and sure evidence of fruit to come. For as soon as the cluster of holy humility begins to blossom within us, we at once begin, though with an effort, to hate all human glory and praise, and to banish from ourselves irritation and anger. In proportion as this queen of virtues makes progress in our soul by spiritual growth, so we regard all the good deeds accomplished by us as nothing, or rather as an abomination, assuming that

1.26 - On discernment of thoughts, passions and virtues, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  We must use great discernment in order to know when to take our stand against sin, and in what cases and to what extent to struggle against the food of the passions, and when to withdraw from the fray. For, on account of our weakness, sometimes it is necessary to acknowledge that flight is better than death.
  We should watch and see when and how we can empty out our gall by malice. Some of the demons uplift us, some depress us, some harden, some comfort, some darken, some pretend to communicate enlightment to us, some make us slothful, some make us cunning, some make us sad, and some cheerful.

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., #The Way of Perfection, #Saint Teresa of Avila, #Christianity
  Him not to do so much for people as wicked as I, who will make Him such poor acknowledgment.
  O good Jesus! How clearly hast Thou shown that Thou art One with Him and that Thy will is

1.27 - Succession to the Soul, #The Golden Bough, #James George Frazer, #Occultism
  of the relics would be acknowledged king without dispute. When the
  Alake or king of Abeokuta in West Africa dies, the principal men

1.59 - Killing the God in Mexico, #The Golden Bough, #James George Frazer, #Occultism
  Lord God; the people acknowledged him as the Lord." All who thus
  worshipped him on his passage he saluted gravely and courteously.

1.67 - The External Soul in Folk-Custom, #The Golden Bough, #James George Frazer, #Occultism
  stripped and completely shaven, when they readily acknowledged the
  truth of the charge. A woman also, who apparently led a pious life,

1913 12 29p, #Prayers And Meditations, #The Mother, #Integral Yoga
   May our mistakes, acknowledged and rectified within us, be no more than vain mirages powerless to bring any consequences and, pressing our foot down firmly upon all that no longer should exist, on all ignorance, all obscurity, all egoism, may we take our flight boldly towards wider horizons and intenser light, a more perfect compassion, a more disinterested love. towards Thee.
   I hail Thee, O Lord, Master of our life, and I want to proclaim Thy reign over all the earth.

1953-07-08, #Questions And Answers 1953, #The Mother, #Integral Yoga
   To be clearer, we may say that prayer is always formulated in words; but the words may have different values according to the state in which they are formulated. Prayer is a formulated thing and one may aspire. But it is difficult to pray without praying to someone. For instance, those who have a conception of the universe from which they have more or less driven out the idea of the Divine (there are many people of this kind; this idea troubles them the idea that there is someone who knows all, can do everything and who is so formidably greater than they that there can be no comparison; thats a bit troublesome for their amour-propre; so they try to make a world without the Divine), these people evidently cannot pray, for to whom would they pray? Unless they pray to themselves, which is not the custom! But one can aspire for something without having any faith in the Divine. There are people who do not believe in the existence of a God, but who believe in progress. They have the idea that the world is in constant progress and that this progress will go on indefinitely without stopping, towards an ever greater good. Well, these people can have a very great aspiration for progress, and they dont even need any idea of a divine existence for that. Aspiration necessarily implies a faith but not necessarily faith in a divine being; whilst prayer cannot exist if it is not addressed to a divine being. And pray to what? One does not pray to something that has no personality! One prays to someone who can hear us. If there is nobody to hear us, how could one pray? Hence, if one prays, this means that, even when one doesnt acknowledge it, one has faith in somebody infinitely higher than us, infinitely more powerful, who can change our destiny and change us also, if one prays so as to be heard. That is the essential difference.
   So the more intellectual people admit aspiration and say that prayer is something inferior. The mystics tell you that aspiration is all very well but if you want to be really heard and want the Divine to listen to you, you must pray, and pray with the simplicity of a child, a perfect candour, that is, a perfect trust: I need this or that (whether it be a moral need or a physical or material need), well, I ask You for it, give it to me. Or else: You have given me what I asked of You, You have made me realise concretely those experiences which were unknown to me and are now marvels I can attain at will; yes, I am infinitely grateful to You and I offer a prayer of thanksgiving to sing Your praise and thank You for Your intervention. It is like that. To aspire it is not necessary to direct the aspiration to someone, towards someone. One has an aspiration for a certain state of being, for knowledge, for a realisation, a state of consciousness; one aspires for something, but it is not necessarily a prayer; prayer is something additional.
  --
   It is the same thing. Through a formation, a mental formation. When somebody is very ill-willed and wants to harm you, his will is expressed more or less; at times he does not dare to acknowledge this to himself for he would feel ashamed, but that may come spontaneously. Or else, it may be as with malicious people, something shut up very deep in the consciousness, all the time there, like that, stirring up their spite; and then there are violent people who wish that a calamity may befall those who have caused them some so-called harm or have displeased them for some reason or other. Anyway, that is it, it belongs to the field of formation; and it is so strong that if you just pass by someone who has a manifest ill-will, you may suddenly feel very uneasy.
   Now, if you have a little knowledge and consciousness, you can become aware of the reason, and then, when one realises the reason, there is only one thing to do, just this (gesture), as one brushes off a fly. Flies are very troublesome and come b ack again and again; and evil formations take care! have the same habit as flies. You brush flies away, they return, you brush them away again, again they return. They think it is a game. Have you never noticed, flies take this as a game? truly, even as they are sent away, they return. Only, if at a particular moment you become angry, you get into a temper and do this (gesture), even if you do not touch it, the fly will not come b ack. It feels it. Try, you will see.

1953-08-26, #Questions And Answers 1953, #The Mother, #Integral Yoga
   I tell you, so long as there is this calculation in the mind or the feelings and sensations, so long as there is some calculation, more or less acknowledged, it is bargaining, it is not love.
   You cant manage to understand? I hope it will come one day!

1953-11-25, #Questions And Answers 1953, #The Mother, #Integral Yoga
   That would truly be a small result. The death of Stalin (unfortunately not any more than the death of Hitler) has not changed the present state of the world. Something more than that would be necessary. For this is like the assassin who is guillotined: when his head is cut off, his spirit remains behind and is projected outside him. It is a vital formation and it goes and takes shelter in one of the benevolent spectators, who suddenly feels a criminal instinct in himself. There are many men like that, specially very young criminals who when questioned have acknowledged this. They have been asked: When did this desire to kill come to you? and the frequent reply is: It got hold of me when I saw so-and-so executed.
   So, this is of no use, the death of this one or that other. That does not help very much the thing goes elsewhere. It is only one form. It is as though you did something very wicked with a particular shirt on and then threw away your shirt and said: Now, I shall no longer do harm. You continue with another shirt on!

1954-03-03 - Occultism - A French scientists experiment, #Questions And Answers 1954, #The Mother, #Integral Yoga
  This is a domain about which I have so far refrained from speaking to you, for one must be already very conscious of oneself, have a good mastery over ones reflexes and be above all fear, preciselyabove all possibility of fear, in order to be able to enter upon it. It is a knowledge which in the modern world is hardly recognised as scientific, but it is scientific in the see that it has exact processes and that if the circumstances are correctly reproduced, the same results are obtained. It is a progressive science and one can devote oneself to it, can make quite a regular progress, as logical as in all the sciences that are acknowledged as such in modern times. But this one concerns a reality or certain realities, which do not belong to the most material domain. One needs special capacities and a special development to be conscious in that domain, for it escapes our ordinary senses.
  We have subtle senses; even as we have a physical body, we have other more subtle bodies which also have senses, and much more refined senses, much more precise and much more powerful than our physical senses. But naturally, as it is not customary in modern education to work in these domains, these things generally escape our ordinary knowledge. Yet children spontaneously live a great deal in this domain. They see things which are as real for them as physical things, they speak about them and they are usually told that they are stupid because they speak of things others dont see but which are as true for them, as tangible and real as what can be seen by everyone. Their dreams have an intensity and a capital importance in their life, and it is only with intensive mental growth that those capacities diminish. Now, there are people who have the good luck to be born with a spontaneous development, with inner sees, and nothing can prevent them from remaining awake. If these people meet in good time someone who can help them in a methodical development, they can become very interesting instruments for the study and discovery of this occult world. In all ages there have been initiatory schools, which took up these particularly talented people and educated them in this kind of science. These schools were always more or less secret or hidden, for ordinary men are quite intolerant of those capacities which are beyond them and disturb them. But there were fine periods in human history when these schools were recognised and much appreciated and respected, as in ancient Egypt, ancient Chaldea, ancient India, and even partially in Greece and Rome. There were always schools of initiation, even in mediaeval Europe, but there they had to be very carefully hidden, for they were pursued and persecuted by the official Christian religion, and if perchance it was discovered that such and such men or women were practising these occult sciences, they were tied to the stake and burnt alive as sorcerers! In our times this knowledge is almost lost; there are only a very few people who have it; but with mental growth the intolerance also has gone. People dont like these things very muchthey are disturbed, annoyed by them but still they are obliged to admit that these things are not crimes and people practising occultism are no longer burnt at the stake or imprisoned. Only, there are many people who claim to know but there are very few who do know. In any case, before entering upon this study, one must have, as I told you at the beginning, a very great self-mastery, must have attained a kind of abnegation, a self-forgetfulness, an egolessness, a disinterestedness and see of sacrifice which enables one to practise this without any danger. For, if you keep all egoistic or passionate movements, full of desires, you are sure, in the practice of this science, to meet with accidents which may have fatal consequences. As I said at the beginning, the absolutely indispensable condition is to have an intrepidity which does not allow any fear to enter into you. For this has been very often said, and it is quite true, that when you enter the invisible realm, the first things you meet are literally terrifying. If you have no fear, there is no danger, but the least fear puts you into danger. So, before anybody at all was allowed to practise this science, for a very long time, sometimes for years, the novice was submitted to a discipline, which gave him the assurance that he could practise it without experiencing the least fear and without any danger. That is why, my children, I have never spoken to you about it. This article was not specially for you the Bulletin goes to the whole world and it can reach here and there people who are prepared. But still, because it is written, I am telling you about it this evening, and I tell you that if anyone among you feels a special inclination, possesses special faculties and is ready to overcome every weakness, all egoism and all fear, I am ready to help him on the way and reveal these secrets to him. Voil!

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, #Questions And Answers 1955, #The Mother, #Integral Yoga
  Oh, because they are full of desires. They were probably formed with vibrations of desires, and as they have no control over themselves it is expressed freely. Older people are also full of desires, but usually they have a kind of... how do we call it?... they are a little shy of showing their desires or they feel a bit ashamed or perhaps are afraid they will be laughed at; so they don't show them. Well, they too are full of desires. Only children are more simple. When they want something they say so. They don't tell themselves that perhaps it would be wiser not to show this, because they don't yet have this kind of reasoning. But I think, generally speaking, with very few exceptions, that people live in perpetual desires. Only, they don't express them, and sometimes they are ashamed also to acknowledge it to themselves. But it is there, this need of having something... you know, one sees something pretty, it is immediately translated into a desire for possession; and this is one of the things... it is absolutely childish. It is childish and indeed it is ridiculous, because at least ninety times out of a hundred, when the one who had a desire for something possesses it, he doesn't even look at it any longer. It is very rarely that this thing continues to interest him once he has it, whatever the nature of the object.
  Sweet Mother, how can we help a child to come out of this habit of always asking?

1956-05-02 - Threefold union - Manifestation of the Supramental - Profiting from the Divine - Recognition of the Supramental Force - Ascent, descent, manifestation, #Questions And Answers 1956, #The Mother, #Integral Yoga
  But the constant miracle of the intervention of forces which changes circumstances and characters and has a very widespread result, this they do not call a miracle, for only the mere appearance is seen and this seems quite natural. But, truly speaking, if you were to reflect upon the least little thing that happens, you would be obliged to acknowledge that it is miraculous.
  It is simply because you dont reflect upon it that you take things as they are, for what they are, without questioning; otherwise every day you would have any number of occasions to tell yourself, Really, but this is quite astonishing! How did it happen?
  --
  Yes, yes, yes. In fact I said all this, I acknowledge it. So?
  They say, The supramental principle is at work

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, #Questions And Answers 1956, #The Mother, #Integral Yoga
    Sweet Mother, I havent understood this well: Will, Power, Force are the native substance of the Life-Energy, and herein lies the justification for the refusal of Life to acknowledge the supremacy of Knowledge and Love alone,for its push towards the satisfaction of something far more unreflecting, headstrong and dangerous that can yet venture too in its own bold and ardent way towards the Divine and Absolute. Love and Wisdom are not the only aspects of the Divine, there is also its aspect of Power.
    Sri Aurobindo, The Synthesis of Yoga, SABCL, Vol. 20, pp. 163-64

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, #Questions And Answers 1956, #The Mother, #Integral Yoga
  So suppose that what I tell you is true, in this sense that there really is a Consciousness and a Will manifesting these combinations, successively, indefinitely, without ever repeating a single one twice; we come to the conclusion that the universe is new at each moment of eternity. And if the universe is new at each moment of eternity, we have to acknowledge that absolutely nothing is impossible; not only that, but that what we call logic is not necessarily true, and that the logic, one could almost say the fantasy of the Creator, is unlimited.
  Therefore, if for one reason or otherwhich might perhaps be difficult to expressif for some reason a combination were not followed by the one nearest to it but by another freely chosen by the Supreme Freedom, all our external certitudes and all our external logic would instantly break down.

1958 11 21, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   The conclusion is always the same: the only true attitude is one of humility, of silent respect before what one does not know, and of inner aspiration to come out of ones ignorance. One of the things which would make humanity progress most would be for it to respect what it does not know, to acknowledge willingly that it does not know and is therefore unable to judge. We constantly do just the opposite. We pass final judgments on things of which we have no knowledge whatsoever, and say in a peremptory manner, This is possible. That is impossible, when we do not even know what it is we are speaking of. And we put on superior airs because we doubt things of which we have never had any knowledge.
   Men believe that doubt is a sign of superiority, whereas it is really a sign of inferiority.

1969 09 27, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   If intellectual culture is carried to its furthest limit, it leads the mind to the unsatisfactory acknowledgement that it is incapable of knowing the Truth and, in those who aspire sincerely, to the necessity of being quiet and opening in silence to the higher regions which can give you knowledge.
   27 September 1969

1.A - ANTHROPOLOGY, THE SOUL, #Philosophy of Mind, #unset, #Zen
  The self-possessed and healthy subject has an active and present consciousness of the ordered whole of his individual world, into the system of which he subsumes each special content of sensation, idea, desire, inclination, etc., as it arises, so as to insert them in their proper place, He is the dominant genius over these particularities. Between this and insanity the difference is like that between waking and dreaming: only that in insanity the dream falls within the waking limits, and so makes part of the actual self- feeling. Error and that sort of thing is a proposition consistently admitted to a place in the objective interconnection of things. In the concrete, however, it is often difficult to say where it begins to become derangement. A violent, but groundless and senseless outburst of hatred, etc., may, in contrast to a presupposed higher self-possession and stability of character, make its victim seem to be beside himself with frenzy. But the main point in derangement is the contradiction which a feeling with a fixed corporeal embodiment sets up against the whole mass of adjustments forming the concrete consciousness. The mind which is in a condition of mere being, and where such being is not rendered fluid in its consciousness, is diseased. The contents which are set free in this reversion to mere nature are the self-seeking affections of the heart, such as vanity, pride, and the rest of the passions - fancies and hopes - merely personal love and hatred. When the influence of self-possession and of general principles, moral and theoretical, is relaxed, and ceases to keep the natural temper under lock and key, the, earthly elements are set free - that evil which is always latent in the heart, because the heart as immediate is natural and selfish. It is the evil genius of man which gains the upper hand in insanity, but in distinction from and contrast to the better and more intelligent part, which is there also. Hence this state is mental derangement and distress. The right psychical treatment therefore keeps in view the truth that insanity is not an abstract loss of reason (neither in the point of intelligence nor of will and its responsibility), but only derangement, only a contradiction in a still subsisting reason; - just as physical disease is not an abstract, i.e. mere and total, loss of health (if it were that, it would be death), but a contradiction in it. This humane treatment, no less benevolent than reasonable (the services of Pinel towards which deserve the highest acknowledgement), presupposes the patient's rationality, and in that assumption has the sound basis for dealing with him on this side - just as in the case of bodily disease the physician bases his treatment on the vitality which as such still contains health.
  (c) Habit[7]

1.ac - Happy Dust, #Crowley - Poems, #Aleister Crowley, #Philosophy
  To live and to love and to lust, acknowledge what seem
  for what are,

1f.lovecraft - Ibid, #Lovecraft - Poems, #unset, #Zen
   he was the last whom Cato or Tully could have acknowledged for their
   countryman. He was, like Boethius and nearly all the eminent men of

1f.lovecraft - Nyarlathotep, #Lovecraft - Poems, #unset, #Zen
   or acknowledge to himself that he had heard. A sense of monstrous guilt
   was upon the land, and out of the abysses between the stars swept chill

1f.lovecraft - Old Bugs, #Lovecraft - Poems, #unset, #Zen
   Sheehans is the acknowledged centre to Chicagos subterranean traffic
   in liquor and narcotics, and as such has a certain dignity which

1f.lovecraft - The Battle that Ended the Century, #Lovecraft - Poems, #unset, #Zen
   The Effjoy of AkkaminForrest J. ackerman
   Mrs. M. BlunderageMargaret Brundage (artist for Weird Tales)

1f.lovecraft - The Case of Charles Dexter Ward, #Lovecraft - Poems, #unset, #Zen
   scarcely envisage or acknowledge. So come quickly if you wish to see
   me alive and hear how you may help to save the cosmos from stark
  --
   concealment of their object and questioning the now acknowledged
   patient with extreme minuteness. Charles, though he was inordinately

1f.lovecraft - The Colour out of Space, #Lovecraft - Poems, #unset, #Zen
   acknowledged thing, and all the basis for a cycle of whispered legend
   was fast taking form.

1f.lovecraft - The Curse of Yig, #Lovecraft - Poems, #unset, #Zen
   acknowledged masterpiecethe tale of a man in Scott County who had been
   bitten by a whole horde of rattlers at once, and had swelled so

1f.lovecraft - The Hoard of the Wizard-Beast, #Lovecraft - Poems, #unset, #Zen
   guardians of the deity acknowledged his obeisance and pecuniary
   offering, and retired behind heavy curtains to ignite the thuribles.

1f.lovecraft - The Horror at Martins Beach, #Lovecraft - Poems, #unset, #Zen
   But that rescue was soon acknowledged to be no swift and easy matter;
   for, pull as they might on the rope, the two muscular guards could not

1f.lovecraft - The Hound, #Lovecraft - Poems, #unset, #Zen
   had perpetrated but dared not acknowledge. There were nauseous musical
   instruments, stringed, brass, and wood-wind, on which St. John and I

1f.lovecraft - The Lurking Fear, #Lovecraft - Poems, #unset, #Zen
   Corners, nearest village to Tempest Mountain and acknowledged
   headquarters of the searchers. Three weeks more, and the dispersal of

1f.lovecraft - The Rats in the Walls, #Lovecraft - Poems, #unset, #Zen
   with the fixedness of fascinated discovery and acknowledgment. It was
   only thisthat the flame of the lantern set down near the altar was

1f.lovecraft - The Whisperer in Darkness, #Lovecraft - Poems, #unset, #Zen
   he acknowledged my note. He was not very optimistic, though, and
   expressed the belief that it was only the full moon season which was

1.fs - My Faith, #Schiller - Poems, #Friedrich Schiller, #Poetry
  Which religion do I acknowledge? None that thou namest.
     "None that I name? And why so?"Why, for religion's own sake?

1.fs - The Four Ages Of The World, #Schiller - Poems, #Friedrich Schiller, #Poetry
  The age that acknowledged sweet phantasy's sway
  Can never return, it has fleeted away.

1.jk - I Stood Tip-Toe Upon A Little Hill, #Keats - Poems, #John Keats, #Poetry
  (lines 61-80) Charles Cowden Clarke says Keats told him this passage was the recollection of the friends' "having frequently loitered over the rail of a foot-bridge that spanned ... a little brook in the last field upon entering Edmonton." Keats, he says, "thought the picture correct, and acknowledged to a partiality for it."
  ~The Poetical Works of John Keats, ed. H. Buxton Forman, Crowell publ. 1895. by owner. provided at no charge for educational purposes

1.pbs - Queen Mab - Part VI., #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  are much in the same style as those of subjects to a king. They acknowledge
  his benevolence, deprecate his anger and supplicate his favour."

1.rb - Bishop Blougram's Apology, #Browning - Poems, #Robert Browning, #Poetry
  But, friend, I don't acknowledge quite so fast
  I fail of all your manhood's lofty tastes

1.rb - Old Pictures In Florence, #Browning - Poems, #Robert Browning, #Poetry
   Which if on earth you intend to acknowledge,
  Why, honour them now! (ends my allocution)

1.rb - Paracelsus - Part III - Paracelsus, #Browning - Poems, #Robert Browning, #Poetry
  As an acknowledged elder, calmer, wiser,
  More gifted mortal. O you must remember,

1.rb - Paracelsus - Part V - Paracelsus Attains, #Browning - Poems, #Robert Browning, #Poetry
  At thine effulgence, yet acknowledge not
  The source of day? Their theft shall be their bale:

1.rb - Sordello - Book the Fifth, #Browning - Poems, #Robert Browning, #Poetry
  "The acknowledged greatnesses? Ay, your own art
  "Shall serve us: put the poet's mimes apart

1.rb - Sordello - Book the Third, #Browning - Poems, #Robert Browning, #Poetry
  "Advanced it ever? Men's acknowledgment
  "Sanctioned my own: 't was taken, Palma's bent,
  --
  Through shreds of it, acknowledged happy wights,
  Engrossing what should furnish all, by rights!
  --
  And did well, I acknowledged, as he loomed
  Over the midland sea last month, presumed

1.rb - The Flight Of The Duchess, #Browning - Poems, #Robert Browning, #Poetry
  And duly acknowledged the Duke's forethought,
  But spoke of her health, if her health were worth aught,

1.rb - Waring, #Browning - Poems, #Robert Browning, #Poetry
  So hungry for acknowledgment
  Like mine! I'd fool him to his bent.

1.rmr - Dedication, #Rilke - Poems, #Rainer Maria Rilke, #Poetry
  will I acknowledge you, will I proclaim you
  as no one ever has before.

1.whitman - Now List To My Mornings Romanza, #Whitman - Poems, #unset, #Zen
  The gentleman of perfect blood acknowledges his perfect blood;
  The insulter, the prostitute, the angry person, the beggar, see

1.whitman - Song of Myself, #Whitman - Poems, #unset, #Zen
  And acknowledge red, yellow, white, playing within me,
  And consider green and violet and the tufted crown intentional,
  --
  I acknowledge the duplicates of myself, the weakest and shallowest is deathless with me,
  What I do and say the same waits for them,

1.whitman - Song Of Myself- XIII, #Whitman - Poems, #unset, #Zen
  And acknowledge red, yellow, white, playing within me,
  And consider green and violet and the tufted crown intentional,

1.whitman - Song Of Myself- XLII, #Whitman - Poems, #unset, #Zen
  I acknowledge the duplicates of myself, the weakest and shallowest is deathless with me,
  What I do and say the same waits for them,

1.whitman - Starting From Paumanok, #Whitman - Poems, #unset, #Zen
  I will acknowledge contemporary lands;
  I will trail the whole geography of the globe, and salute courteously

1.whitman - To The Leavend Soil They Trod, #Whitman - Poems, #unset, #Zen
  The average earth, the witness of war and peace, acknowledges mutely;
  The prairie draws me close, as the father, to bosom broad, the son;

1.ww - Book Eleventh- France [concluded], #unset, #Arthur C Clarke, #Fiction
  And, to acknowledged law rebellious, still,
  As selfish passion urged, would act amiss;

1.ww - Book Tenth {Residence in France continued], #Wordsworth - Poems, #unset, #Zen
  So seemed it,--now I thankfully acknowledge,
  Forced by the gracious providence of Heaven,--

1.ww - Book Third [Residence at Cambridge], #unset, #Arthur C Clarke, #Fiction
  And written lore, acknowledged my liege lord,
  A homage frankly offered up, like that

1.ww - By The Seaside, #Wordsworth - Poems, #unset, #Zen
  By some acknowledgment of thanks and praise,
  Soft in its temper as those vesper lays

1.ww - The Excursion- IV- Book Third- Despondency, #Wordsworth - Poems, #unset, #Zen
  For calm subjection to acknowledged law;
  Pleased to have been, contented not to be.
  --
  Strains followed of acknowledgment addressed
  To an authority enthroned above

1.ww - The Excursion- IX- Book Eighth- The Parsonage, #Wordsworth - Poems, #unset, #Zen
  To those acknowledgments subscribed his own,
  With a sedate compliance, which the Priest

1.ww - The Excursion- V- Book Fouth- Despondency Corrected, #Wordsworth - Poems, #unset, #Zen
  And did acknowledge, wheresoe'er they moved,
  A spiritual presence, oft-times misconceived,

1.ww - The Excursion- X- Book Ninth- Discourse of the Wanderer, and an Evening Visit to the Lake, #Wordsworth - Poems, #unset, #Zen
  As a brute mean, without acknowledgment
  Of common right or interest in the end;

1.ww - The Horn Of Egremont Castle, #Wordsworth - Poems, #unset, #Zen
  He was acknowledged: and the blast,
  Which good Sir Eustace sounded, was the last.

1.ww - The Recluse - Book First, #Wordsworth - Poems, #unset, #Zen
  That shall be life, the acknowledged voice of life,
  Shall speak of what is done among the fields,
  --
  With zeal, acknowledgment that with the gift
  Keeps pace a harvest answering to the seed.

1.ww - Written In A Blank Leaf Of Macpherson's Ossian, #Wordsworth - Poems, #unset, #Zen
       Who cast not off the acknowledged guide,
       Who faltered not, nor turned aside;

2.01 - Habit 1 Be Proactive, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  The reflection of the current social paradigm tells us we are largely determined by conditioning and conditions. While we have acknowledged the tremendous power of conditioning in our lives, to say that we are determined by it, that we have no control over that influence, creates quite a different map.
  There are actually three social maps -- three theories of determinism widely accepted, independently or in combination, to explain the nature of man. Genetic determinism basically says your grandparents did it to you. That's why you have such a temper. Your grandparents had short tempers and it's in your DNA. It just goes through the generations and you inherited it. In addition, you're Irish, and that's the nature of Irish people.
  --
  "You just can't imagine what's happened to me!" she exclaimed. "I'm a full-time nurse to the most miserable, ungrateful man you can possibly imagine. Nothing I do is good enough for him. He never expresses appreciation; he hardly even acknowledges me. He constantly harps at me and finds fault with everything I do. This man has made my life miserable and I often take my frustration out on my family. The other nurses feel the same way. We almost pray for his demise.
  "And for you to have the gall to stand up there and suggest that nothing can hurt me, that no one can hurt me without my consent, and that I have chosen my own emotional life of being miserable -well, there was just no way I could buy into that.
  --
  The proactive approach to a mistake is to acknowledge it instantly, correct it, and learn from it.
  This literally turns a failure into a success. "Success," said IBM founder T. J. Watson, "is on the far side of failure."
  But not to acknowledge a mistake, not to correct it and learn from it, is a mistake of a different order.
  It usually puts a person on a self-deceiving, self-justifying path, often involving rationalization (rational lies) to self and to others. This second mistake, this cover-up, empowers the first, giving it disproportionate importance, and causes far deeper injury to self.

2.01 - THE ADVENT OF LIFE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  time. I am the first to acknowledge the scientific quality of these
  advantages, yet I cannot help thinking that an exclusive analysis

2.02 - Habit 2 Begin with the End in Mind, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  After reading it, I acknowledged, "That's an impressive statement. But I know many companies that have impressive mission statements."
  "Do you want to see the one for this hotel?" he asked.

2.04 - Positive Aspects of the Mother-Complex, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  body is a recognition and acknowledgment of matter, which in
  the last resort was identified with evil only because of an over-

2.07 - On Congress and Politics, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Nobody will acknowledge the Khalifa unless he has power. Did you read Gandhi's letter to Mahomed Ali? He almost congratulates him on having his daughter sick! He does not mean it evidently, but a very strange way of writing.
   And what is this new paper, the Voice of India?

2.07 - The Mother Relations with Others, #Words Of The Mother I, #The Mother, #Integral Yoga
    Nothing of a rebuke. I had sent what I considered as the most important answer through X and I expected you to acknowledge it hence my look.
    I may add that in all human relations there is always such a coating of vital attractions and impulses over what can be hidden there of a psychic movement that one is never too much on ones guard.

2.08 - Victory over Falsehood, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  Indeed the very act of bringing it out and showing it to the Light would be in itself a momentous conversion and pave the way to the final victory. For the laying bare of each falsehood is in itself a victoryeach acknowledgment of error is the demolition of one of the lords of Darkness. It may be an acknowledgment to oneself, provided it is absolutely honest and is no subtle regret apt to be forgotten the next moment and without the strength to make an unbreakable resolution not to repeat the mistake. Or it may be the acknowledgment to the Divine embodied in the Guru. As a result of direct personal confession to the Guru, your resolution remains no longer your own, because, if you are sincere, the Divines fiat goes forth in your favour. To give you an idea of what this means I shall relate an experience of mine when I first met Sri Aurobindo in Pondicherry. I was in deep concentration, seeing things in the Supermind, things that were to be but which were somehow not manifesting. I told Sri Aurobindo what I had seen and asked him if they would manifest. He simply said, Yes. And immediately I saw that the Supramental had touched the earth and was beginning to be realised! This was the first time I had witnessed the power to make real what is true: it is the very same power that will bring about the realisation in you of the truth when you come in all sincerity, saying, This falsehood I want to get rid of, and the answer which you get is Yes.
  ***

2.0 - THE ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  suffering in itself is not a respectable thing: in order to acknowledge
  to himself that he suffers, what he requires, in the first place, is
  --
  nor does he acknowledge any of their claims ("Swear not at all").
  He never under any circumstances divorces his wife, even when her
  --
  self-exaltation of his people,--but _shameless_ enough to acknowledge
  himself a Christian!... What then does Christianity deny? What does

2.10 - The Vision of the World-Spirit - Time the Destroyer, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Spirit imperishable in all these perishing bodies and behind it the face of the Charioteer, the Leader of man, the Friend of all creatures, suhr.dam sarvabhutanam. This formidable WorldForm once seen and acknowledged, it is to that reassuring truth that the rest of the chapter is directed; it discloses in the end a more intimate face and body of the Eternal.

2.14 - The Unpacking of God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Kant to Rousseau, imagine the blindness and the violence of the mentality that acknowledges only atoms.)
  The laws of thermodynamics seemed to totally undermine any sort of "organic unity" or "self-organizing nature" or "the total and unitary process of self-manifestation" (Schelling, Hegel)-let alone any sort of Eros operative "even in the lowest state of matter" (Kant). And if the Idealists couldn't even get the first floor of evolution right, why should we believe them about any "higher stages"? There is no Eros in the physical world, and if the physical world is part and parcel of Spirit's manifestation, then there is and can be no Eros in Spirit. Which is to say, there is no Spirit, period.

2.15 - On the Gods and Asuras, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Talk turned to X's demand on Y that he should acknowledge him as God. This was in Bengal.
   Disciple: How did you escape from the god?

2.19 - Feb-May 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: Did you notice Jawaharlal's article in The Hindu? He can't forget Subhas not acknowledging his report from Europe and also his international politics.
   Sri Aurobindo: That again shows Nehru is an idealist. If he has the clarity of mind to see that Socialism can come in India only after independence is won, it should be equally clear to him that India can do something in international politics only after she is free.

2.23 - The Core of the Gita.s Meaning, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  HAT THEN is the message of the Gita and what its working value, its spiritual utility to the human mind of the present day after the long ages that have elapsed since it was written and the great subsequent transformations of thought and experience? The human mind moves always forward, alters its viewpoint and enlarges its thought substance, and the effect of these changes is to render past systems of thinking obsolete or, when they are preserved, to extend, to modify and subtly or visibly to alter their value. The vitality of an ancient doctrine consists in the extent to which it naturally lends itself to such a treatment; for that means that whatever may have been the limitations or the obsolescences of the form of its thought, the truth of substance, the truth of living vision and experience on which its system was built is still sound and retains a permanent validity and significance. The Gita is a book that has worn extraordinarily well and it is almost as fresh and still in its real substance quite as new, because always renewable in experience, as when it first appeared in or was written into the frame of the Mahabharata. It is still received in India as one of the great bodies of doctrine that most authoritatively govern religious thinking and its teaching acknowledged as of the highest value if not wholly accepted by almost all shades of religious belief and opinion. Its influence is not merely philosophic or academic but immediate and living, an influence both for thought and action, and its ideas are actually at work as a powerful shaping factor in the revival and renewal of a nation and a culture. It has even been said recently by a great voice that all we need of spiritual truth for the spiritual life is to be found in the Gita. It would be to encourage the superstition of the book to take too literally that utterance. The truth of the spirit is infinite and cannot be circumscribed in that manner. Still it
  The Core of the Gita's Meaning
  --
  Outside India too it is universally acknowledged as one of the world's great scriptures, although in Europe its thought is better understood than its secret of spiritual practice. What is it then that gives this vitality to the thought and the truth of the Gita?
  The central interest of the Gita's philosophy and Yoga is its attempt, the idea with which it sets out, continues and closes, to reconcile and even effect a kind of unity between the inner spiritual truth in its most absolute and integral realisation and the outer actualities of man's life and action. A compromise between the two is common enough, but that can never be a final and satisfactory solution. An ethical rendering of spirituality is also common and has its value as a law of conduct; but that is a mental solution which does not amount to a complete practical reconciliation of the whole truth of spirit with the whole truth of life and it raises as many problems as it solves. One of these is indeed the starting-point of the Gita; it sets out with an ethical problem raised by a conflict in which we have on one side the dharma of the man of action, a prince and warrior and leader of men, the protagonist of a great crisis, of a struggle on the physical plane, the plane of actual life, between the powers of right and justice and the powers of wrong and injustice, the demand of the destiny of the race upon him that he shall resist and give battle and establish even though through a terrible physical struggle and a giant slaughter a new era and reign of truth and right and justice, and on the other side the ethical sense which condemns the means and the action as a sin, recoils from the price of individual suffering and social strife, unsettling and disturbance and regards abstention from violence and battle as the only way and the one right moral attitude. A spiritualised ethics insists on Ahinsa, on non-injuring and non-killing as the highest law of spiritual conduct. The battle, if it is to be fought out at all, must be fought on the spiritual plane and by some kind of non-resistance or refusal of participation or only by soul resistance, and if this does not succeed on the external plane,

2.25 - AFTER THE PASSING AWAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  M. (to himself): "The Master used to say: 'As long as a man feels that it is he who meditates, he is under the jurisdiction of the Adyasakti. Sakti must be acknowledged.'"
  Kali reflected in silence a few moments and then said: "The actions you are talking about are illusory. There is not even any such thing as thought. The very idea of these things makes me laugh." NARENDRA: "The 'I' that is implied in 'I am He' is not this ego. It is that which remains after one eliminates mind, body, and so on."

2.28 - The Divine Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  44: An innate character of the gnostic consciousness and the instrumentation of supernature is a wholeness of sight and action, a unity of knowledge with knowledge, a reconciliation of all that seems contrary in our mental seeing and knowing, an identity of Knowledge and Will acting as a single power in perfect unison with the truth of things; this inborn character of supernature is the foundation of the perfect unity, mutuality, harmony of its action. In the mental being there is a discord of its constructed knowledge with the real or the whole truth of things, so that even what is true in it is often or is eventually ineffective or only partially effective. Our discoveries of truth are overthrown, our passionate effectuations of truth are frustrated; often the result of our action becomes part of a scheme we did not intend for a purpose whose legitimacy we would not acknowledge, or the truth of the idea is deceived by the actual outcome of its pragmatic success. Even if there is a successful realisation of the idea, yet because the idea is incomplete, an isolated construction of the mind separate from the one and whole truth of things, its success must sooner or later end in disillusionment and a new endeavour. The discordance of our seeing and our notions with the true truth and the whole truth of things, the partiality and superficiality of our mind's deceptive constructions, is the cause of our frustration. But there is also not only a discord of knowledge with knowledge but of will with will and of knowledge with will in the same being, a division and disharmony between them, so that where the knowledge is ripe or sufficient, some will in the being opposes it or the will fails it; where the will is powerful, vehement or firmly or forcefully effective, knowledge guiding it to its right use is l acking.
  45: All kinds of disparity and maladjustment and incompleteness of our knowledge, will, capacity, executive force and dealing intervene constantly in our action, our working out of life, and are an abundant source of imperfection or ineffectivity. These disorders, defects and disharmonies are normal to a status and energy of Ignorance and can only be dissolved by a greater light than that of mind nature or life nature. An identity and au thenticity and a harmony of truth with truth are the native character of all gnostic seeing and action; as the mind grows into the gnosis, our mental seeing and action lifted into the gnostic light or visited and ruled by it would begin to partake of this character and, even if still restricted and within limits, must become much more perfect and within these limits effective: the causes of our incapacity and frustration would begin to diminish and disappear. But also the larger existence will invade the mind with the potencies of a greater consciousness and a greater force, a bringing out of new powers of the being. Knowledge is power and act of consciousness, Will is conscious power and conscious act of force of being; both in the gnostic being will reach greater magnitudes than any we now know, a higher degree of themselves, a richer instrumentation: for wherever there is an increase of consciousness, there is an increase of the potential force and the actual power of the existence.

29.04 - Mothers Playground, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Long ago, some twenty-five years ago, a well-known leader of India, a great educationist came and saw our playground activities and made the remark: "I have travelled all over India, visited various educational institutions, seen women doing gymnastics but it is the first time that I see here in the Ashram girls doing vaulting, especially on parallel bars, I have never seen it anywhere else." Of course, it goes without saying, circus-girls are different. In other words people used to consider vaulting as a specially masculine virtue and along with it many other physical games and exercises. Today it is being gradually found that this is a superstition and the judgment is wrong. The Wimbledon women champions will bear witness. The most important thing is that you have to change the attitude, you have to change consciousness. Of course, there are difficulties on the way, the force of habit, the force of atavism, all that means an extra dose of your consciousnes's or a new consciousness. What is done here and what is done elsewhere, in this respect of freedom being given to women and freedom being given to the younger generation, there is a difference. I will come to it. Mother was repeating so often: the freedom, the liberty you enjoy here is extraordinary, exceptional, there is almost no limit to your freedom. That is to say, it is dangerous, because the unlimited use of freedom means also misuse of freedom. But the Mother took the risk, for that is the only way towards a radical solution, not merely a half-way compromise. Only when you are free, when you are completely, absolutely free, you choose between the good and the bad, and you choose the good of your own will, then the good has a real importance for you, for your consciousness and for your development. Otherwise when you accept and follow the good through compulsion, through fear or social decency or for your own sake in order to be good, through vanity - that is to say, in order to be good you observe certain rules, and you feel you are virtuous, you are dutiful, then it is not the true way, not the true attitude and consciousness. The true consciousness is that you do the right thing not because it is your duty to do it, not because it is worthy to do it and it is expected of you to do it, but because your nature impels you towards it. The flower blooms spontaneously without any sense of duty. It possesses no sense of duty because its nature is to do so, to be beautiful. Human being also could be like that, spontaneous and natural in its action and behaviour. When you do a great thing, you do not feel that you are doing something marvellous or that you are exercising or stretching your power. You do not do a thing because it is your duty to do it but because it is your nature to do so, you cannot but do it. I give an example here. You are students of English and English grammar. Now, tell me, what is the difference between these two statements? "I have to do the thing" and "I am to do the thing"... "I have to do the thing" means 'I am obliged to, I am compelled to, I cannot do otherwise.' "I am to do" means I am doing it, it is for me to do it, I will do it, that is to say it is my nature to do it.' Something of that kind is taught in the Gita - the ideal of kartavyam karma and niskma karma or one's Swadharma. Kartavya is usually translated as duty but it is not correct. Kartavya is one's Dharma or the spontaneous expression of one's nature, what one is to do, not what one has to do. Mother gave this infinite freedom to her children because that was the only way of creating a new nature and she showed also the difference between the right use of freedom and its wrong use. The wrong use is found in all the movements of freedom outside in the normal life, either in the student movement or the women's emancipation movement. Now when women are fighting for freedom for themselves they consider themselves as women fighting for freedom against men. "We are women, you are men, you enjoy privileges, rights, we are denied them, we want them, we claim them." In the youth movement also the young people say: all the powers the old people enjoy, positions and emoluments, that will not do, we want to share these also along with the old. Mother said, "No, it is not the right attitude." You must change your position, your point of view. Going out for a quarrel, for a fight means that you consider yourselves different beings, with different powers, capacities, constitutions etc., etc. First of all you must consider yourselves, all, both the parties, as human beings, not two different species. This is being acknowledged to some extent now-a-days but it is not sufficient, Mother says. If you are content to be human beings, just human beings, differences will arise again and again and not only differences but serious differences. Human nature is composed of these differences, and culture and civilisation meant nothing more than a reconciliation, a compromise among these differences. And the result has been that we have not gone very far for the solution. A deeper truth is to be found, a higher truth and a more powerful truth. We must rise to a new state, Mother spoke always of the truth - the truth of your soul. To the truth of your soul, in the truth of your soul you are neither man nor woman, neither young nor old - tvam kumra uta v kumri, tvam jrna... you are all that in appearance, for you are something more or something else.
   You are to take your stand on your soul, that was the lesson that the Mother was trying to impart in the playground education. So long as you are in the normal consciousness imbedded in your body-consciousness and view things from there, your life also will be built in the pattern created by the body-consciousness. Life in that pattern can proceed only through difference and distinction, contrast and contradiction, conflict and battle. So long as you stick to your habitual position it will be so; the remedy is a radical remedy; it is to reverse your position. You have to stand not on your legs but on your head, then you will find the way to march through not confrontation but co-operation, not through separation but union, not through difference but identity. So long as you are mere human beings this supreme soul-identity cannot come. You have to forget the differences... some one asked the Mother in one of the playground talks of the Mother: how is it possible for one to forget this fundamental difference that one is a man and another a woman. Mother answered: "How do you say so? Look here, when I talk to Tara, do you think I am always considering her as a woman and talking accordingly." And she could have added: "And when I answer you do you think I am speaking to a masculine person?" I may narrate here a little incident concerning me personally. It was with regard to the question of age. When someone informed Mother that they wanted to celebrate, perhaps it was my eightieth birthday, in a magnificent manner, a gala celebration, Mother roared out: "No, no, you are spoiling my work. All the while I was trying to make him forget his age and you are trying to insist on his age." Age also is a thing to be forgotten. The birthday-celebration is not for recording the progress in our age, how we are progressing year by year in our age, that is, how we are getting old - No, it is to note the progress made in the inner being and consciousness. Each birthday is to be a landmark of the forward march of your consciousness, not the greyness of your head. The touch of your soul will inspire you not merely to do the right inner movement, the enlightening of your consciousness but also it will inspire you to do the right physical movement, even lead you to the choice of the right kind of physical exercises and do them in the right manner. The lesson to learn then is to get b ack to your soul inside you, you will find there everything that is worth having: freedom, joy, harmony and even untold capacity.

3.01 - The Soul World, #Theosophy, #Alice Bailey, #Occultism
  or soul formations. One ought not to expect, therefore, that what one perceives in the higher worlds is only a vaporous, rarefied matter. So long as one expects something of this kind, one can come to no clear idea as to what is exactly meant by "higher worlds." For many persons it would not be at all as difficult as it actually is to know something about these higher worlds, the elementary part, that is to say, if they did not form the idea that what they are to see is again merely physical matter rarefied. Because they presuppose something of this kind they, as a rule, do not at all wish to acknowledge the reality of that which is the essential part. They look upon it as unreal, refuse to acknowledge it as something that satisfies them, and so on. The higher stages of spiritual development are certainly not easily accessible; but the lower, and that is already a great deal, would not be at all so difficult to reach if people would from the first free themselves from the prejudice which consists in picturing to themselves the soul and spiritual merely as a finer physical.
  Just as we do not wholly know a man when

3.02 - King and Queen, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  an indispensable condition, for without the conscious acknowledgment and
  acceptance of our fellowship with those around us there can be no

3.02 - SOL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [125] Once again, therefore, it is the medical investigators of nature who, equipped with new means of knowledge, have rescued these tangled problems from projection by making them the proper subject of psychology. This could never have happened before, for the simple reason that there was no psychology of the unconscious. But the medical investigator, thanks to his knowledge of archetypal processes, is in the fortunate position of being able to recognize in the abstruse and grotesque-looking symbolisms of alchemy the nearest relatives of those serial fantasies which underlie the delusions of paranoid schizophrenia as well as the healing processes at work in the psychogenic neuroses. The overweening contempt which other departments of science have for the apparently negligible psychic processes of pathological individuals should not deter the doctor in his task of helping and healing the sick. But he can help the sick psyche only when he meets it as the unique psyche of that particular individual, and when he knows its earthly and unearthly darknesses. He should also consider it just as important a task to defend the standpoint of consciousness, clarity, reason, and an acknowledged and proven good against the raging torrent that flows for all eternity in the darkness of the psychea
   that leaves nothing unaltered and ceaselessly creates a past that can never be retrieved. He knows that there is nothing purely good in the realm of human experience, but also that for many people it is better to be convinced of an absolute good and to listen to the voice of those who espouse the superiority of consciousness and unambiguous thinking. He may solace himself with the thought that one who can join the shadow to the light is the possessor of the greater riches. But he will not fall into the temptation of playing the law-giver, nor will he pretend to be a prophet of the truth: for he knows that the sick, suffering, or helpless patient standing before him is not the public but is Mr or Mrs X, and that the doctor has to put something tangible and helpful on the table or he is no doctor. His duty is always to the individual, and he is persuaded that nothing has happened if this individual has not been helped. He is answerable to the individual in the first place and to society only in the second. If he therefore prefers individual treatment to collective ameliorations, this accords with the experience that social and collective influences usually produce only a mass intoxication, and that only mans action upon man can bring about a real transformation.59

3.02 - The Psychology of Rebirth, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  when the ego acknowledges the existence of a partner to the dis-
  cussion. This cannot be expected of everyone, because, after all,

3.04 - LUNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  This means burning in your own fire and not being like a comet or a flashing beacon, showing others the right way but not knowing it yourself. The unconscious demands your interest for its own sake and wants to be accepted for what it is. Once the existence of this opposite is accepted, the ego can and should come to terms with its demands. Unless the content given you by the unconscious is acknowledged, its compensatory effect is not only nullified343 but actually changes into its opposite, as it then tries to realize itself literally and concretely.
  habebisque in posse Comitis a Trevis Fontinam, cujus Aquae sunt proprie Dianae Virgini dicatae.

3.05 - SAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [332] Despite all attempts at denial and obfuscation there is an unconscious factor, a bl ack sun, which is responsible for the surprisingly common phenomenon of masculine split-mindedness, when the right hand mustnt know what the left is doing. This split in the masculine psyche and the regular darkening of the moon in woman together explain the remarkable fact that the woman is accused of all the darkness in a man, while he himself basks in the thought that he is a veritable fount of vitality and illumination for all the females in his environment. Actually, he would be better advised to shroud the brilliance of his mind in the profoundest doubt. It is not difficult for this type of mind (which besides other things is a great trickster like Mercurius) to admit a host of sins in the most convincing way, and even to combine it with a spurious feeling of ethical superiority without in the least approximating to a genuine insight. This can never be achieved without the participation of feeling; but the intellect admits feeling only when it is convenient. The novilunium of woman is a source of countless disappointments for man which easily turn to bitterness, though they could equally well be a source of wisdom if they were understood. Naturally this is possible only if he is prepared to acknowledge his bl ack sun, that is, his shadow.
  [333] Confirmation of our interpretation of salt as Eros (i.e., as a feeling relationship) is found in the fact that the bitterness is the origin of the colours (par. 245). We have only to look at the drawings and paintings of patients who supplement their analysis by active imagination to see that colours are feeling-values. Mostly, to begin with, only a pencil or pen is used to make rapid sketches of dreams, sudden ideas, and fantasies. But from a certain moment on the patients begin to make use of colour, and this is generally the moment when merely intellectual interest gives way to emotional participation. Occasionally the same phenomenon can be observed in dreams, which at such moments are dreamt in colour, or a particularly vivid colour is insisted upon.
  --
  [347] In spite of their undoubtedly heretical methods the alchemists showed by their positive attitude to the Church that they were cleverer than certain modern apostles of enlightenment. Alsovery much in contrast to the rationalistic tendencies of todaythey displayed, despite its tortuousness, a remarkable understanding of the imagery upon which the Christian cosmos is built. This world of images, in its historical form, is irretrievably lost to modern man; its loss has spiritually impoverished the masses and compelled them to find pitiful substitutes, as poisonous as they are worthless. No one can be held responsible for this development. It is due rather to the restless tempo of spiritual growth and change, whose motive forces go far beyond the horizon of the individual. He can only hope to keep pace with it and try to understand it so far that he is not blindly swallowed up by it. For that is the alarming thing about mass movements, even if they are good, that they demand and must demand blind faith. The Church can never explain the truth of her images because she acknowledges no point of view but her own. She moves solely within the framework of her images, and her arguments must always beg the question. The flock of harmless sheep was ever the symbolic prototype of the credulous crowd, though the Church is quick to recognize the wolves in sheeps clothing who lead the faith of the multitude astray in order to destroy them. The tragedy is that the blind trust which leads to perdition is practised just as much inside the Church and is praised as the highest virtue. Yet our Lord says: Be ye therefore wise as serpents,690 and the Bible itself stresses the cleverness and cunning of the serpent. But where are these necessary if not altogether praiseworthy qualities developed and given their due? The serpent has become a by-word for everything morally abhorrent, and yet anyone who is not as smart as a snake is liable to land himself in trouble through blind faith.
  [348] The alchemists knew about the snake and the cold half of nature,691 and they said enough to make it clear to their successors that they endeavoured by their art to lead that serpentine Nous of the darkness, the serpens mercurialis, through the stages of transformation to the goal of perfection (telesmus).692 The more or less symbolical or projected integration of the unconscious that went hand in hand with this evidently had so many favourable effects that the alchemists felt encouraged to express a tempered optimism.

3.06 - Charity, #Words Of Long Ago, #The Mother, #Integral Yoga
  For, in his present state of evolution, man is incapable not only of realising justice in his earthly abode, but also of conceiving it as it is in its absolute essence. Charity is the living acknowledgment of this inability.
  Indeed, in our ignorance of true justice, the justice which is one with perfect harmony, perfect equilibrium and perfect order, our wisest course is to take the path of love, the path of charity which shuns all judgment.
  --
  Unfortunately it must be acknowledged that charity is very seldom completely disinterested.
  I do not mean charity which is performed for the purpose of acquiring merit in the eyes of a personal God or to win eternal bliss.

3.1.02 - Asceticism and the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  I quite acknowledge the utility of a temporary state of vairagya as an antidote to the too strong pull of the vital. But vairagya always tends to a turning away from life and a tamasic element in vairagya, despair, depression etc., often dilapidates the force of the being and may even lead in some cases to falling between two stools so that one loses earth and misses heaven. I therefore prefer to replace vairagya by a firm and quiet rejection of what has to be rejected, sex, vanity, ego-centrism, attachment, etc. etc.; but that does not include rejection of the activities and powers that can be made instruments of the sadhana and the divine work, such as art, music, poetry etc.Yoga can be done without the rejection of life, without killing or impairing the life-joy and the vital force.
  ***

3.14 - Of the Consecrations, #Liber ABA, #Aleister Crowley, #Philosophy
  him acknowledge me my master. I have used the appropriate kind
  of means, in adequate measure, and applied them in ways pertinent

3.2.05 - Our Ideal, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  This is our ideal and our search. Throughout the world there are plenty of movements inspired by the same drift, but there is room for an effort of thought which shall frankly acknowledge the problem in its integral complexity and not be restrained in the flexibility of its search by attachment to any cult, creed or extant system of philosophy.
  The effort involves a quest for the Truth that underlies existence and the fundamental Law of its self-expression in the universe - the work of metaphysical philosophy and religious thought; the sounding and harmonising of the psychological methods of discipline by which man purifies and perfects himself

3.2.08 - Bhakti Yoga and Vaishnavism, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Certainly, I will help you and am helping and will always help you; the idea that I can stop doing it or will send you away has no sense in it. If you persevere, you cannot fail to get the permanent bhakti you want and the realisation you want, but you should learn to put an entire reliance on Krishna to give it when he finds all ready and the time come. If he wants you to clear out imperfections and impurities first, that is after all understandable. I dont see why you should not succeed in doing it, now that your attention is being so constantly turned on it. To see them clearly and acknowledge them is the first step, to have the firm will to reject them is the next, to separate yourself from them entirely so that if they enter at all it will be as foreign elements, no longer parts of your normal nature but suggestions from outside, brings their last state; even, once seen and rejected, they may automatically fall away and disappear; but for most the process takes time. These things are not peculiar to you; they are parts of universal human nature; but they can, do and will disappear.
  ***

33.05 - Muraripukur - II, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   The police had on more than one occasion suggested to Sri Aurobindo, in order that he might feel flattered or perhaps even get excited and be moved to act according to their wishes, that a strong and truthful and straightforward man like him could certainly not adopt a false pose or act in secret; that he had the courage to do openly whatever he considered to be his duty or the right thing to do; that he would never care to run away and hide himself; and that whatever he did he would frankly acknowledge and say without hesitation, "Yes, it is I who have done it." But Sri Aurobindo was not to be trapped like that: He held that far more important than any question of personal honour or indignities, or a parading of one's capacity or virtue, was the work to be done and its success. He would cite the example of Sri Krishna in the Mahabharata story; Sri Krishna had no intention of being caught by Jarasandha and he fled to Dwarka in order to make ready for the adversary. That is why Sri Aurobindo did not consider a retreat to be a bad thing always. "We live to fight another day": this should be the motto of the soldier. That is why he left standing instructions with Barin and his group that they were not to admit anything immediately they were caught by the police. They should keep their mouths shut and make whatever statements were necessary only when the time came at a later stage. It is however true that Barin and some of the senior members of the group did make a full confession soon after their arrest. But they did that purposely, with a view to save the party by the sacrifice of some of its members. They had hoped that by taking on themselves all the responsibility, the others might be proved to have been innocent, so that instead of all of us dying together, some might still live on to carry the work forward.
   Nevertheless, we were all arrested in a body. The police made us stand in a line under the strict watch of an armed guard. They kept us standing the whole day with hardly anything to eat. Only towards the evening, some of them were kind enough to get us some fried stuff from the market. Our throats were so dry by the time that we would have gladly taken a sip out of that famous pond of ours. In the evening, the order came, "Follow us." But follow where? I somehow had the feeling that here was the end - "Remember, O soul, the day of the Great Departure." I could not conceive at the moment that a case would have to be framed against us, that there must take place a trial and there might be a counsel to defend us. I thought on the contrary that they would take us straight to Fort William and finish us off with a firing squad! I was in fact getting myself ready for that. But things turned out rather differently. The British Government could not be so heartless after all. We were taken to the lock-up at the Lal Bazar police station. There they kept us for nearly two days and nights. This was perhaps the most trying time of all. We had no bath, no food, not even a wink of sleep. The whole lot of us were herded together like beasts and shut up in a cell. The police showed by their manner how rude and bitter they could be. Then, after having been through all this, we were taken to Alipore Jail one evening. There we were received with great kindness and courtesy by the gentleman in charge. He said, "Now there will be no more of that harassment by the police. You will find it quite comfortable here." And he had us served immediately with hot cooked rice. This was our first meal in three days, and it tasted so nice and sweet that we felt as if we were in heaven.

3.4.1 - The Subconscient and the Integral Yoga, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  Certainly, the subconscient has many more fears in it than those admitted or acknowledged by the waking consciousness.
  ***

3-5 Full Circle, #unset, #Arthur C Clarke, #Fiction
  The versatility and maneuverability of this vehicle is indicated by the fact that it can interlink sub-atomic particles, atoms, molecules, cell ecosystems, plant ecosystems, animal ecosystems and human cultures into coherent and orderly patterns. In so doing, the model will provide a basis for restructuring the entire realm of knowledge--thereby simplifying and vitalizing both education and research. As Russel L. ackoff has put it, "We must stop acting as though nature were organized into disciplines in the same way that universities are."1 Elsewhere in the same article, Professor ackoff identifies the type of integration of knowledge which is required.
  In most problems involving organized man-machine systems each of the disciplines we have mentioned might make a significant improvement in the operations. But as systems analysts know, few of the problems that arise can adequately be handled within any one discipline. Such systems are not fundamentally mechanical, chemical, biological, psychological, social, economic, political, or ethical. These are merely different ways of looking at such systems. Complete understanding of such systems requires an integration of these perspectives. By integration I do not mean a synthesis of results obtained by independently conducted uni-disciplinary studies, but rather results obtained from studies in the process of which disciplinary perspectives have been synthesized. The integration must come during not after, the performance of the research.2
  --
  Scientific progress is won through an unrelenting battle against ad hoc explanations of natural phenomena. The present attempt to bring the behavioral sciences within the purview of Unified Science is thus a welcome and significant step toward understanding behavioral phenomena in terms of a broad conceptual framework that encompasses and unifies also the physical and biological sciences. The periodic and hierarchic schema which forms the essential structure of Unified Science already has a generally acknowledged empirical basis in the physical and biological sciences. Now we must ask, how appropriate is a hierarchical schema in the behavioral sciences a Is there empirical support for thinking of behavior--individual behavior and group behavior--in terms of the proposed system? Probably the best answer that we can presently give to this question must rest upon an examination of the current status of our empirical knowledge in several relevant lines of behavioral investigation. These lines of evidence can best be summarized by posing a number of questions, the answers to which are fundamental to any hierarchical conceptions of adaptive behavior, including Haskell's present formulation.
  Phylogeny of Adaptive Behavior.
  --
  Table of Contents Editor's acknowledgements
  Editor's acknowledgements
  I have been helped with this book by far more of my colleagues, students and their friends, and in far more ways that I can list here; but not in more than I can acknowledge and thank you for.
  Gil Roschini, Judy Culbertson and Cathy Bruno worked for several evenings on the alphabetical index. Judy repeatedly, after a hard day's work, typed parts of this book all night. Glenn Strait spent many days in New York editing, debating, and correcting technical details. In Paris, Claude typed and retyped the glossary for days. And Neil Winterbottom, abandoning his private pursuits for three months, made hundreds of astute corrections and improvements in the text, compiled the table of contents, the author's biographies, and assembled the alphabetical index. Then he flew to London and helped correct the proofs. During the weeks of this work his family entertained me most kindly and graciously.
  --
  And finally we acknowledge our debt to the authors whose works we have cited, quoted, or reproduced, and to their publishers listed in index and references-the intellectual, spiritual, moral, and technical giants who have put their shoulders to this work today and for past decades and centuries--our parents in the hierarchy of intellect.
  Page 241

37.07 - Ushasti Chakrayana (Chhandogya Upanishad), #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   You may notice here one thing. Many of these Rishis in the Upanishads are found sometimes using a threat that if anything or anyone deviated from the truth or the accepted norm, "the head would fall off". It seems to mean this. If one commits an error or there is a fault in the course of one's spiritual effort and if one continues on the wrong path without acknowledging the error or shortcoming, then it implies a movement, a gesture against the Truth and the Right, and this default carries in itself the possibility of a derangement of the head. The actual physical calamity befell an ancient seeker, Shakalya; we already know that story. In this age we do not perhaps come across an actual physical instance of such a mishap; but we are certainly familiar with something analogous, a derangement of the brain instead of the physical falling off of the head. As the Mother has said, the spiritual force is a kind of fire, to play with this fire without an inner devotion and sincerity invites dangers of this sort.
   Let me here draw your attention to another - a rather interesting - aspect of this story; it is both amusing and instructive. Ushasti is the example of a man who, though a Rishi with a true knowledge of the Reality and a powerful realisation, is in other respects, in normal life, a perfectly incapable and helpless man; his capacity for an inner life seems to be matched by his incapacity in the outer. He had to bring himself down to the level of an abject beggar in his ordinary life; at every step he had to depend on his wife's assistance, without her co-operation he found it an unmanageable affair to procure even a grain of rice for the maintenance of life. It would not of course be logical or proper to conclude from this that the Rishis had need of their wives for this as the sole or primary purpose: the word "life partner" used for the spouse does imply a help-mate or means for the sustenance of life, but it carries no derogatory sense.

3.7.1.02 - The Reincarnating Soul, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The Vedantist comes to a different conclusion; he admits an identical, a self, a persistent immutable reality,but other than my personality, other than this composite which I call myself. In the Katha Upanishad the question is raised in a very instructive fashion quite apposite to the subject we have in hand. Nachiketas, sent by his father to the world of Death, thus questions Yama, the lord of that world: Of the man who has gone forward, who has passed away from us, some say that he is and others this he is not; which then is right? what is the truth of the great passage? Such is the form of the question and at first sight it seems simply to raise the problem of immortality in the European sense of the word, the survival of the identical personality. But that is not what Nachiketas asks. He has already taken as the second of three boons offered to him by Yama the knowledge of the sacred Flame by which man crosses over hunger and thirst, leaves sorrow and fear far behind him and dwells in heaven securely rejoicing. Immortality in that sense he takes for granted as, already standing in that farther world, he must surely do. The knowledge he asks for involves the deeper, finer problem, of which Yama affirms that even the gods debated this of old and it is not easy to know, for subtle is the law of it; something survives that appears to be the same person, that descends into hell, that ascends into heaven, that returns upon the earth with a new body, but is it really the same person that thus survives? Can we really say of the man He still is, or must we not rather say This he no longer is? Yama too in his answer speaks not at all of the survival of death, and he only gives a verse or two to a bare description of that constant rebirth which all serious thinkers admitted as a universally acknowledged truth. What he speaks of is the Self, the real Man, the Lord of all these changing appearances; without the knowledge of that Self the survival of the personality is not immortal life but a constant passing from death to death; he only who goes beyond personality to the real Person becomes the Immortal. Till then a man seems indeed to be born again and again by the force of his knowledge and works, name succeeds to name, form gives place to form, but there is no immortality.
  Such then is the real question put and answered so divergently by the Buddhist and the Vedantin. There is a constant reforming of personality in new bodies, but this personality is a mutable creation of force at its work streaming forward in Time and never for a moment the same, and the ego-sense that makes us cling to the life of the body and believe readily that it is the same idea and form, that it is John Robinson who is reborn as Sidi Hossain, is a creation of the mentality. Achilles was not reborn as Alexander, but the stream of force in its works which created the momentarily changing mind and body of Achilles flowed on and created the momentarily changing mind and body of Alexander. Still, said the ancient Vedanta, there is yet something beyond this force in action, Master of it, one who makes it create for him new names and forms, and that is the Self, the Purusha, the Man, the Real Person. The ego-sense is only its distorted image reflected in the flowing stream of embodied mentality.

3.7.1.05 - The Significance of Rebirth, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  All this is to the mind that lives in the figures of the present, as it must be to the careful sceptical mind of positive inquiry, no more than a hypothesis; for if evolution is an acknowledged idea, rebirth itself is only a supposition. Take it so, but still it is a better hypothesis than the naive and childlike religious solutions which make the world an arbitrary caprice and man the breathing clay puppet of an almighty human-minded Creator, and at least as good a hypothesis as the idea of a material inconscient Force somehow stumbling into a precarious, ephemeral, yet always continued phenomenon of consciousness, or a creative Life labouring in the Bergsonian formula oppressed but constant in the midst of a universal death, as good too as the idea of a mechanical working of Prakriti, Maya, Shakti into which or in which a real or unreal individual stumbles and wanders, dandramyamo andhena nyamno yathndha,2 until he can get out of it by a spiritual liberation. To a large philosophical questioning it will not seem in disagreement with the known lines of existence or out of tune with the facts and necessities of being or the demands of reason and intuition, even though it admits a yet unrealised factor, things yet to be; for that is implied in the very idea of evolution. It may modify, but does not radically contradict any religious experience or aspiration,for it is not inconsistent either with a union with Superconscience or bliss in heavens beyond or any personal or impersonal relation with the Divine, since these may well be heights of the spiritual unfolding. Its truth will depend on spiritual experience and effectuation; but chiefly on this momentous issue, whether there is anything in the soul-powers of man which promises a greater term of being than his present mentality and whether that greater term can be made effective for his embodied existence. That is the question which remains over to be tested by psychological inquiry and the problem to be resolved in the course of the spiritual evolution of man.
  There are transcendental questions of the metaphysical necessity, possibility, final reality of an evolutionary manifestation of this kind, but they do not need to be brought in now and here; for the time we are concerned only with its reality to experience and with the processional significance of rebirth, with the patent fact that we are a part of some kind of manifestation and move forward in the press of some kind of evolution. We see a Power at work and seek whether in that power there is a conscious Will, an ordered development and have first to discover whether it is the blind result of an organised Chance or inconscient self-compelled Law or the plan of a universal Intelligence or Wisdom. Once we find that there is a conscious Spirit of which this movement is one expression, or even admit that as our working hypothesis, we are bound to go on and ask whether this developing order ceases with what man now is or is laden with something more towards which it and he have to grow, an unfinished expression, a greater unfound term, and in that case it is evidently towards that greater thing that man must be growing; to prepare it and to realise it must be the stage beyond in his destiny. Towards that new step in the evolution his history as a race must be subconsciently tending and the powers of the highest individuals half consciently striving to be delivered of this greater birth; and since the ascending order of rebirth follows always the degrees of the evolution, that too cannot be meant to stop short or shoot off abruptly into the superconscient without any regard to the intended step. The relation of our birth to life on other levels of consciousness and to whatever transcendent Superconscience there may be, are important problems, but their solution must be something in harmony with the intention of the Spirit in the universe; all must be part of a unity, and not an imbroglio of spiritual incoherences and contradictions. Our first bridge from the known to the unknown on this line of thought must be to discover how far the yet unfinished ladder of evolution can mount in the earth series. The whole processional significance of rebirth may be wrapped up in that one yet unattempted discovery.

3.7.2.03 - Mind Nature and Law of Karma, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Man is a mental being seeking to establish a control over the life forces he embodies or uses, and one condition of that mastery is a necessary self-control, a restraint, an order, a discipline imposed on his mental, vital and physical being. The animal life is automatically subjected to certain measures; it is the field of an instinctive vital Dharma. Man, liberated from these automatic checks by the free play of his mind, has to replace them by willed and intelligent restraints, an understanding measure, a voluntary discipline. Not only a powerful expenditure and free play of his energies, but also a right measure, restraint and control of them is the condition of his lifes success and soundness. The moral is not the sole element: it is not entirely true that the moral right always prevails or that where there is the dharma, on that side is the victory. The immediate success often goes to other powers, even an ultimate conquest of the Right comes usually by an association with some form of Might. But still there is always a moral element among the many factors of individual and collective or national success and a disregard of acknowledged right has at some time or other disastrous or fatal reactions. Moreover, man in the use of his energies has to take account of his fellows and the aid and opposition of their energies, and his relations with them impose on him checks, demands and conditions which have or evolve a moral significance. There is laid on him almost from the first a number of obligations even in the pursuit of vital success and satisfaction which become a first empirical basis of an ethical order.
  And there are cosmic as well as human forces that respond to this balance of the mental and moral and the vital order. First there is something subtle, inscrutable and formidable that meets us in our paths, a Force of which the ancient Greeks took much notice, a Power that is on the watch for man in his effort at enlargement, possession and enjoyments and seems hostile and opposite. The Greeks figured it as the jealousy of the gods or as Doom, Necessity, Ate. The egoistic force in man may proceed far in its victory and triumph, but it has to be wary or it will find this power there on the watch for any flaw in his strength or action, any sufficient opportunity for his defeat and downfall. It dogs his endeavour with obstacle and reverse and takes advantage of his imperfections, often dallying with him, giving him long rope, delaying and abiding its time, and not only of his moral shortcomings but of his errors of will and intelligence, his excesses and deficiencies of strength and prudence, all defects of his nature. It seems overcome by his energies of Tapasya, but it waits its season. It overshadows unbroken or extreme prosperity and often surprises it with a sudden turn to ruin. It induces a security, a self-forgetfulness, a pride and insolence of success and victory and leads on its victim to dash himself against the hidden seat of justice or the wall of an invisible measure. It is as fatal to a blind self-righteousness and the arrogations of an egoistic virtue as to vicious excess and selfish violence. It appears to demand of man and of individual men and nations that they shall keep within a limit and a measure, while all beyond that brings danger; and therefore the Greeks held moderation in all things to be the greatest part of virtue.

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  y.-y. y. is acknowledged to be a name for Vishnu, for
  the Supreme Lord, and the Supreme is not a sacrifice. We must

4.01 - Sweetness in Prayer, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  11.: How, then, can the superior part of the soul remain undisturbed if it resides in the upper part of the brain? I cannot account for it, but am sure that I am speaking the truth. This noise disturbs my prayer when unaccompanied with ecstasy, but when it is ecstatic I do not feel any pain, however great. I should suffer keenly were I forced to cease praying on account of these infirmities. We should not be distressed by reason of our thoughts, nor allow ourselves to be worried by them: if they come from the devil, he will let us alone if we take no notice of them; and if they are, as often happens, one of the many frailties entailed by Adam's sin, let us be patient and suffer them for the love of God. Likewise, since we must eat and sleep without being able to avoid it, much to our grief, let us acknowledge that we are human, and long to be where no one may despise us.14' Sometimes I recall these words, spoken by the Spouse in the Canticle;15' truly never in our lives have we better reason to say them, for I think no earthly scorn or suffering can try us so severely as these struggles within our souls. All uneasiness or conflict can be borne while we have peace in ourselves, as I said; but if, while seeking for rest amidst the thousand trials of the world-knowing that God has prepared this rest for us-the obstacle is found in ourselves, the trial must prove painful and almost insufferable.
  12.: Take us therefore, O Lord, to where these miseries can no longer cause us to be despised, for sometimes it seems as if they mocked our souls. Even in this life God delivers us from them when we reach the last mansion, as by His grace I will show you. Everybody is not so violently distressed and assaulted by these weaknesses as I have been for many years,16' on account of my wickedness, so that it seems as if I strove to take vengeance on myself.17' Since I suffer so much in this way, perhaps you may do the same, so I shall continue to explain the subject to you in different ways, in order to find some means of making it clear. The thing is inevitable, therefore do not let it disturb or grieve you, but let the mill cl ack on while we grind our wheat; that is, let us continue to work with our will and intellect.

4.03 - The Meaning of Human Endeavor, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
  lutionized acknowledge its social significance and
  sometimes even make it the object of a cult Never-

4.03 - The Special Phenomenology of the Child Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  psychology had to acknowledge the existence of an autonomous
  female psyche as well. Here the case is reversed, and a femi-

4.03 - THE ULTIMATE EARTH, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  to acknowledge the assemblage of thinking beings as die present
  terminal form of evolution. We find man at the bottom, man

4.07 - THE RELATION OF THE KING-SYMBOL TO CONSCIOUSNESS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [506] The illegitimate aspect of this relationship appears as incest, veiled, in the Cantilena, by adoptionwhich nevertheless results in the pregnancy of the mother. As I have explained elsewhere, incest expresses the union of elements that are akin or of the same nature; that is to say the adversary of Sol is his own feminine chthonic aspect which he has forgotten. Sols reflected light is the feminine Luna, who dissolves the king in her moistness. It is as though Sol had to descend into the watery deep of the sublunary world in order to unite the powers of Above and Below (as in Fausts journey to the Mothers). The unworkable conscious dominant disappears in menacing fashion among the contents rising up from the unconscious, thus bringing about a darkening of the light. The warring elements of primeval chaos are unleashed, as though they had never been subjugated. The battle is fought out between the dominant and the contents of the unconscious so violently that reason would like to clamp down on unreason. But these attempts fail, and go on failing until the ego acknowledges its impotence and lets the furious battle of psychic powers go its own way. If the ego does not interfere with its irritating rationality, the opposites, just because they are in conflict, will gradually draw together, and what looked like death and destruction will settle down into a latent state of concord, suitably expressed by the symbol of pregnancy.389 In consequence the king, the previous dominant of consciousness, is transformed into a real and workable whole, whereas before he had only pretended to wholeness.
  [507] The Cantilena shows us what that dominant was which is subjected to transformation not only in Ripley but in many other alchemists: it was the Christian view of the world in the Middle Ages. This problem is of such dimensions that one cannot expect a medieval man to have been even remotely conscious of it. It was bound to work itself out in projection, unconsciously. For this reason, too, it can hardly be grasped even todaywhich is why the psychological interpretation of the One, the filius regius, meets with the greatest difficulties. From the hymnlike manner in which the alchemists praised their son it is quite evident that they meant by this symbol either Christ himself or something that corresponded to him. Naturally they were not concerned with the historical personality of Jesus, which at that time was completely covered up by the dogmatic figure of the second Person of the Trinity. The latter symbol had slowly crystallized out in the course of the centuries, though it was clearly prefigured in the Logos of St. John. Nor was the conception of God as senex and puer peculiar to the alchemists, for many clerics who were not alchemists took it as a transformation of the wrathful and vindictive Yahweh of the Old Testament into the God of Love of the New. Thus the archetype of the kings renewal manifested itself not only among the philosophers but also in ecclesiastical circles.390

4.0 - NOTES TO ZARATHUSTRA, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  do. We must be honest in acknowledging our real motives to ourselves,
  as is becoming in the mighty man.

4.1.3 - Imperfections and Periods of Arrest, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  The length of your period of dullness is also no sufficient reason for losing belief in your capacity or your spiritual destiny. I can look b ack to periods not of two but of many months of blank suspension of all experience or progress. I believe that alternations of bright and dark periods are almost a universal experience of Yogins, and the exceptions are very rare. If one enquires into the reasons of this phenomenon,very unpleasant to our impatient human nature,it will be found, I think, that they are in the main two. The first is that the human consciousness either cannot bear a constant descent of the Light or Power or Ananda, or cannot at once receive and absorb it; it needs periods of assimilation, but this assimilation goes on behind the veil of the surface consciousness; the experience or the realisation that has descended retires behind that veil and leaves this outer or surface consciousness to lie fallow and become ready for a new descent. In the more developed stages of the Yoga these dark or dull periods become shorter, less trying as well as uplifted by the sense of the greater consciousness which, though not acting for immediate progress, yet remains and sustains the outer nature. The second cause is some resistance, something in the human nature that has not felt the former descents, is not ready, is perhaps unwilling to change,often it is some strong habitual formation of the mind or the vital or some temporary inertia of the physical consciousness and not exactly a part of the nature and this, whether showing or concealing itself, thrusts up the obstacle. If one can detect the cause in oneself, acknowledge it, see its workings and call down the Power for its removal, then the periods of obscurity can be greatly shortened and their acuity becomes less. But in any case the Divine Power is working always behind and one day, perhaps when one least expects it, the obstacle breaks, the clouds vanish and there is again the light and the sunshine. The best thing in these cases is, if one can manage it, not to fret, not to despond, but to insist quietly and keep oneself open, spread to the Light and waiting in faith for it to come: that, I have found, shortens these ordeals. Afterwards, when the obstacle disappears, one finds that a great progress has been made and that the consciousness is far more capable of receiving and retaining than before. There is a return for all the trials and ordeals of the spiritual life.
  I write all this to show you that there is nothing peculiar to you in this untoward experience, nothing that would warrant you in thinking yourself less called and fit than others for the Yoga, nothing that would justify you in taking the hand from the plough, even though you find long bits of hard soil that resist and need much labour. The opening you had is sufficient proof that you are meant for the Path; for it is a sure sign of the dawns that are to come hereafter.

4.2.3 - Vigilance, Resolution, Will and the Divine Help, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  There is no reason for despondency; when one has progressed as far as you did, that is, so far as to feel and maintain the calm and have so much of the psychic discrimination and the psychic feeling, one has no right to despair of ones spiritual future. You could not yet carry out the discrimination into an entire psychic change, because a large part of the outer physical consciousness still took some pleasure in old movements and therefore their roots remained alive in the subconscient. When you were off your guard the whole thing rose up and there was a temporary and violent lapse. But this does not mean that the nature is not changeable. Only the calm inner conscious poise, the psychic discrimination and above all a will to change, stronger and steadier than before, must be so established that no uprising or invasion will be able to cloud even partly the discrimination or suspend the will. You saw the truth but this part of the old nature which rose up did not want to acknowledgeit wanted its play and imposed that on you. This time you must insist on a complete truthfulness in the whole being which will refuse to accept any denial of what the psychic discrimination sees or any affirmation or consent anywhere to what it disapproves, spiritual humility and the removal of self-righteousness, self-justification and the wish to impose yourself, the tendency to judge others etc. All these defects you know are in you; to cast them out may take time, but if the will to be true to the inner self in all ways is strong and persistent and vigilant and always calls in the Mothers force, it can be done sooner than now seems possible.
  ***

5.2.02 - Aryan Origins - The Elementary Roots of Language, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Neither the root a itself nor its leng thened form occurs as an actual verb in any of the acknowledged Aryan languages, but in the Tamil we find the root (kiradu as it is described in the Tamil system) in the sense to be and a number of derivative significations. The verbals formed from this verb, ka and na, are utilised in the language to give a vague adjectival sense to the words to which they are attached or to modify a previous adjectival signification.
  ***

5.4.01 - Notes on Root-Sounds, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
   to wish, desire, strive for, seek, request.. acknowledge,
  regard, be favourable.

6.0 - Conscious, Unconscious, and Individuation, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  subject refuses to acknowledge about himself and yet is always
  5 Psychological Types, Def. 48; "The Relations between the Ego and the Un-
  --
  gerous lightning." This realization helped her to acknowledge
  the actual result of her artistic efforts and to admit that it was
  --
  Memories, Dreams, Reflections Jung acknowledged having painted the mandalas
  in Figs. 6 and 36 (thus also those in Figs. 28 and 29) and the frontispiece; see U.S.

7.08 - Sincerity, #Words Of Long Ago, #The Mother, #Integral Yoga
  Why did you not acknowledge my Tapasya before? Vishvamitra asked humbly.
  Because, replied Vasishtha, you claimed the title of Brahmin in the name of an arrogant power, but now that you are repentant, you come in the true spirit of a Brahmin.

7.15 - The Family, #Words Of Long Ago, #The Mother, #Integral Yoga
  A herd of 80,000 elephants roamed the jungles of the Himalayas, led by a mighty white beast whom they were proud to acknowledge as their king.
  The king's mother was blind.

Aeneid, #unset, #Arthur C Clarke, #Fiction
  various deities themselves acknowledge directly or indirectly
  (Jupiter, Juno). The precise relation between Jupiter's sway over

Apology, #unset, #Arthur C Clarke, #Fiction
  It will be very clear to you, Athenians, as I was saying, that Meletus has no care at all, great or small, about the matter. But still I should like to know, Meletus, in what I am affirmed to corrupt the young. I suppose you mean, as I infer from your indictment, that I teach them not to acknowledge the gods which the state acknowledges, but some other new divinities or spiritual agencies in their stead. These are the lessons by which I corrupt the youth, as you say.
  Yes, that I say emphatically.
  Then, by the gods, Meletus, of whom we are speaking, tell me and the court, in somewhat plainer terms, what you mean! for I do not as yet understand whether you affirm that I teach other men to acknowledge some gods, and therefore that I do believe in gods, and am not an entire atheistthis you do not lay to my charge,but only you say that they are not the same gods which the city recognizesthe charge is that they are different gods. Or, do you mean that I am an atheist simply, and a teacher of atheism?
  I mean the latterthat you are a complete atheist.

Big Mind (non-dual), #unset, #Arthur C Clarke, #Fiction
  FACILITATOR: Tell me, what does that mean? What is that like, to be the Way? (I suggest that you just sit with this for a moment, after you acknowledge "I am the
  Way.")

Big Mind (ten perfections), #unset, #Arthur C Clarke, #Fiction
  This gives Genpo tremendous power, which if not acknowledged can easily be abused. I feel that people who do not own or acknowledge their own power are more likely to misuse me. There is a saying which is very true, that power corrupts, and absolute power corrupts absolutely.
  When I am acknowledged those who own and honor me as a voice within them have a great respect for what I am capable of, that I can manifest both positively and negatively, constructively or destructively. I can be transformative, can transform nations and even the world, or I can destroy, even bring about war and genocide. The less I am owned and respected, the more I will come out in covert ways. It's really important for people in positions of power to truly acknowledge me.
  --- Supreme Wisdom
  --
  I am one with cause and effect (karma). I surrender to what is, or you could say acknowledge what is, and then work to improve the situation for the self and others. In fact it is my wish to improve conditions on this planet precisely because I know how to be satisfied with the way things are. Instead of whining and complaining, I truly do something about the world's situation. Most people have it all b ackwards; it is only by knowing how to be satisfied and feeling empowered and not being a victim that I can accomplish anything truly transformative. As Dr. Phil says, you can't change what you don't acknowledge.
  --- Enjoying Quiet
  --
  Every aspect and every voice has a right to be heard and acknowledged. There is no true self, and no aspect of self that is not true.
  --- Mindful Speech

Blazing P1 - Preconventional consciousness, #unset, #Arthur C Clarke, #Fiction
  people. Self-criticism is not characteristic. If he acknowledges responsibility for doing
  wrong, he is likely to blame it on some part of himself for which he disclaims responsibility,

Blazing P2 - Map the Stages of Conventional Consciousness, #unset, #Arthur C Clarke, #Fiction
  view) are differentiated from those of others and become acknowledged factors in the
  reactions, interpretations and judgments one makes on the actions of the self and others. It

Blazing P3 - Explore the Stages of Postconventional Consciousness, #unset, #Arthur C Clarke, #Fiction
  A distinctive mark of the Autonomous Stage is the capacity to acknowledge and to cope with
  inner conflict, that is, conflicting needs, conflicting duties, and the conflict between needs
  --
  he has the courage (and whatever other qualities it takes) to acknowledge and deal with
  conflict rather than ignoring it or projecting it onto the environment. Where the

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, #City of God, #Saint Augustine of Hippo, #Christianity
  But if they say that M. Regulus, even while a prisoner and enduring these bodily torments, might yet enjoy the blessedness of a virtuous soul,[72] then let them recognise that true virtue by which a city also may be blessed. For the blessedness of a community and of an individual flow from the same source; for a community is nothing else than a harmonious collection of individuals. So that I am not concerned meantime to discuss what kind of virtue Regulus possessed: enough, that by his very noble example they are forced to own that the gods are to be worshipped not for the sake of bodily comforts or external advantages; for he preferred to lose all such things rather than offend the gods by whom he had sworn. But what can we make of men who glory in having such a citizen, but dread having a city like him? If they do not dread this, then let them acknowledge that some such calamity as befell Regulus may also befall a community, though they be worshipping their gods as diligently as he; and let them no longer throw the blame of their misfortunes on Christianity. But as our present concern is with those Christians who were taken prisoners, let those who take occasion from this calamity to revile our most wholesome religion in a fashion not less imprudent than impudent, consider this and hold their peace; for if it was no reproach to their gods that a most punctilious worshipper of theirs should, for the sake of keeping his oath to them, be deprived of his native land without hope of finding another, and fall into the hands of his enemies, and be put to death by a long-drawn and exquisite torture, much less ought the[Pg 25] Christian name to be charged with the captivity of those who believe in its power, since they, in confident expectation of a heavenly country, know that they are pilgrims even in their own homes.
    16. Of the violation of the consecrated and other Christian virgins to which they were subjected in captivity, and to which their own will gave no consent; and whether this contaminated their souls.

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, #City of God, #Saint Augustine of Hippo, #Christianity
  If the feeble mind of man did not presume to resist the clear evidence of truth, but yielded its infirmity to wholesome doctrines, as to a health-giving medicine, until it obtained from God, by its faith and piety, the grace needed to heal it, they who have just ideas, and express them in suitable language, would need to use no long discourse to refute the errors of empty conjecture. But this mental infirmity is now more prevalent and hurtful than ever, to such an extent that even after the truth has been as fully demonstrated as man can prove it to man, they hold for the very truth their own unreasonable fancies, either on account of their great blindness, which prevents them from seeing what is plainly set before them, or on account of their opinionative obstinacy, which prevents them from acknowledging the force of what they do see. There therefore frequently arises a necessity of speaking more fully on those points which are already clear, that we may, as it were, present them not to the eye, but even to the touch, so that they may be felt even by those who close their eyes against them. And yet to what end shall we ever bring our discussions, or what bounds can be set to our discourse, if we proceed on the principle that we must always reply to those who reply to us? For those who are either unable to understand our arguments, or are so hardened by the habit of contradiction,[Pg 49] that though they understand they cannot yield to them, reply to us, and, as it is written, "speak hard things,"[81] and are incorrigibly vain. Now, if we were to propose to confute their objections as often as they with brazen face chose to disregard our arguments, and as often as they could by any means contradict our statements, you see how endless, and fruitless, and painful a task we should be undertaking. And therefore I do not wish my writings to be judged even by you, my son Marcellinus, nor by any of those others at whose service this work of mine is freely and in all Christian charity put, if at least you intend always to require a reply to every exception which you hear taken to what you read in it; for so you would become like those silly women of whom the apostle says that they are "always learning, and never able to come to the knowledge of the truth."[82]
  2. Recapitulation of the contents of the first book.
  --
  I will therefore pause, and adduce the testimony of Sallust himself, whose words in praise of the Romans (that "equity and virtue prevailed among them not more by force of laws than of nature") have given occasion to this discussion. He was referring to that period immediately after the expulsion of the kings, in which the city became great in an incredibly short space of time. And yet this same writer acknowledges in the first book of his history, in the very exordium of his work, that even at that time, when a very brief interval had elapsed after the government had passed from kings to consuls, the more powerful men began to act unjustly, and occasioned the defection of the people from the patricians, and other disorders in the city. For after Sallust had stated that the Romans enjoyed greater harmony and a purer state of society between the second and third Punic wars than at any other time, and that the cause of this was not their love of good order, but their fear lest the peace they had with Carthage might be broken (this also, as we mentioned, Nasica contemplated when he opposed the destruction of Carthage, for he supposed that fear would tend to repress wickedness, and to preserve wholesome ways of living), he then goes on to say: "Yet, after the destruction of Carthage, discord, avarice, ambition, and the other vices which are commonly generated by prosperity, more than ever increased." If they "increased," and that "more than ever," then already they had appeared, and had been increasing. And so Sallust adds this reason for what he said. "For," he says, "the oppressive measures of the powerful, and the consequent secessions of the plebs from the patricians, and other civil dissensions, had existed from the first, and affairs were administered with equity and well-tempered justice for no longer a period than the short time after the expulsion of the kings, while the city was occupied with the serious Tuscan war and Tarquin's vengeance." You see how, even in that brief period after the expulsion of the kings, fear, he acknowledges, was the cause of the interval of[Pg 70] equity and good order. They were afraid, in fact, of the war which Tarquin waged against them, after he had been driven from the throne and the city, and had allied himself with the Tuscans. But observe what he adds: "After that, the patricians treated the people as their slaves, ordering them to be scourged or beheaded just as the kings had done, driving them from their holdings, and harshly tyrannizing over those who had no property to lose. The people, overwhelmed by these oppressive measures, and most of all by exorbitant usury, and obliged to contri bute both money and personal service to the constant wars, at length took arms, and seceded to Mount Aventine and Mount Sacer, and thus obtained for themselves tribunes and protective laws. But it was only the second Punic war that put an end on both sides to discord and strife." You see what kind of men the Romans were, even so early as a few years after the expulsion of the kings; and it is of these men he says, that "equity and virtue prevailed among them not more by force of law than of nature."
  Now, if these were the days in which the Roman republic shows fairest and best, what are we to say or think of the succeeding age, when, to use the words of the same historian, "changing little by little from the fair and virtuous city it was, it became utterly wicked and dissolute?" This was, as he mentions, after the destruction of Carthage. Sallust's brief sum and sketch of this period may be read in his own history, in which he shows how the profligate manners which were propagated by prosperity resulted at last even in civil wars. He says: "And from this time the primitive manners, instead of undergoing an insensible alteration as hitherto they had done, were swept away as by a torrent: the young men were so depraved by luxury and avarice, that it may justly be said that no father had a son who could either preserve his own patrimony, or keep his hands off other men's." Sallust adds a number of particulars about the vices of Sylla, and the debased condition of the republic in general; and other writers make similar observations, though in much less striking language.
  --
  When this question has been handled to the satisfaction of the company, Scipio reverts to the original thread of discourse, and repeats with commendation his own brief definition of a republic, that it is the weal of the people. "The people" he defines as being not every assemblage or mob, but an assemblage associated by a common acknowledgment of law, and by a community of interests. Then he shows the use of definition in debate; and from these definitions of his own he gathers that a republic, or "weal of the people," then exists only when it is well and justly governed, whether by a monarch, or an aristocracy, or by the whole people. But when the monarch is unjust, or, as the Greeks say, a tyrant; or the aristocrats are unjust, and form a faction; or the people themselves are unjust, and become, as Scipio for want of a better name calls them, themselves the tyrant, then the republic is not only blemished (as had been proved the day[Pg 76] before), but by legitimate deduction from those definitions, it altogether ceases to be. For it could not be the people's weal when a tyrant factiously lorded it over the state; neither would the people be any longer a people if it were unjust, since it would no longer answer the definition of a people"an assemblage associated by a common acknowledgment of law, and by a community of interests."
  When, therefore, the Roman republic was such as Sallust described it, it was not "utterly wicked and profligate," as he says, but had altogether ceased to exist, if we are to admit the reasoning of that debate maintained on the subject of the republic by its best representatives. Tully himself, too, speaking not in the person of Scipio or any one else, but uttering his own sentiments, uses the following language in the beginning of the fifth book, after quoting a line from the poet Ennius, in which he said, "Rome's severe morality and her citizens are her safeguard." "This verse," says Cicero, "seems to me to have all the sententious truthfulness of an oracle. For neither would the citizens have availed without the morality of the community, nor would the morality of the commons without outstanding men have availed either to establish or so long to maintain in vigour so grand a republic with so wide and just an empire. Accordingly, before our day, the hereditary usages formed our foremost men, and they on their part retained the usages and institutions of their fathers. But our age, receiving the republic as a chef-d'uvre of another age which has already begun to grow old, has not merely neglected to restore the colours of the original, but has not even been at the pains to preserve so much as the general outline and most outstanding features. For what survives of that primitive morality which the poet called Rome's safeguard? It is so obsolete and forgotten, that, far from practising it, one does not even know it. And of the citizens what shall I say? Morality has perished through poverty of great men; a poverty for which we must not only assign a reason, but for the guilt of which we must answer as criminals charged with a capital crime. For it is through our vices, and not by any mishap, that we retain only the name of a republic, and have long since lost the reality."
  --
  Seeing that this is so,seeing that the filthy and cruel deeds, the disgraceful and criminal actions of the gods, whether real or feigned, were at their own request published, and were consecrated, and dedicated in their honour as sacred and stated solemnities; seeing they vowed vengeance on those who refused to exhibit them to the eyes of all, that they might be proposed as deeds worthy of imitation, why is it that these same demons, who, by taking pleasure in such obscenities, acknowledge themselves to be unclean spirits, and by delighting in their own villanies and iniquities, real or imaginary, and by requesting from the immodest, and extorting from the modest, the celebration of these licentious acts, proclaim themselves instigators to a criminal and lewd life;why, I ask, are they represented as giving some good moral precepts to a few of their own elect, initiated in the secrecy of their shrines? If[Pg 86] it be so, this very thing only serves further to demonstrate the malicious craft of these pestilent spirits. For so great is the influence of probity and chastity, that all men, or almost all men, are moved by the praise of these virtues; nor is any man so depraved by vice, but he hath some feeling of honour left in him. So that, unless the devil sometimes transformed himself, as Scripture says, into an angel of light,[110] he could not compass his deceitful purpose. Accordingly, in public, a bold impurity fills the ear of the people with noisy clamour; in private, a feigned chastity speaks in scarce audible whispers to a few: an open stage is provided for shameful things, but on the praiseworthy the curtain falls: grace hides, disgrace flaunts: a wicked deed draws an overflowing house, a virtuous speech finds scarce a hearer, as though purity were to be blushed at, impurity boasted of. Where else can such confusion reign, but in devils' temples? Where, but in the haunts of deceit? For the secret precepts are given as a sop to the virtuous, who are few in number; the wicked examples are exhibited to encourage the vicious, who are countless.
  Where and when those initiated in the mysteries of Clestis received any good instructions, we know not. What we do know is, that before her shrine, in which her image is set, and amidst a vast crowd gathering from all quarters, and standing closely p acked together, we were intensely interested spectators of the games which were going on, and saw, as we pleased to turn the eye, on this side a grand display of harlots, on the other the virgin goddess: we saw this virgin worshipped with prayer and with obscene rites. There we saw no shamefaced mimes, no actress overburdened with modesty: all that the obscene rites demanded was fully complied with. We were plainly shown what was pleasing to the virgin deity, and the matron who witnessed the spectacle returned home from the temple a wiser woman. Some, indeed, of the more prudent women turned their faces from the immodest movements of the players, and learned the art of wickedness by a furtive regard. For they were restrained, by the modest demeanour due to men, from looking boldly at the immodest gestures; but much more were they restrained from condemning with chaste[Pg 87] heart the sacred rites of her whom they adored. And yet this licentiousnesswhich, if practised in one's home, could only be done there in secretwas practised as a public lesson in the temple; and if any modesty remained in men, it was occupied in marvelling that wickedness which men could not unrestrainedly commit should be part of the religious teaching of the gods, and that to omit its exhibition should incur the anger of the gods. What spirit can that be, which by a hidden inspiration stirs men's corruption, and goads them to adultery, and feeds on the full-fledged iniquity, unless it be the same that finds pleasure in such religious ceremonies, sets in the temples images of devils, and loves to see in play the images of vices; that whispers in secret some righteous sayings to deceive the few who are good, and scatters in public invitations to profligacy, to gain possession of the millions who are wicked?

BOOK III. - The external calamities of Rome, #City of God, #Saint Augustine of Hippo, #Christianity
  As to the second Punic war, it were tedious to recount the disasters it brought on both the nations engaged in so protracted and shifting a war, that (by the acknowledgment even of those writers who have made it their object not so much to narrate the wars as to eulogize the dominion of Rome) the[Pg 120] people who remained victorious were less like conquerors than conquered. For, when Hannibal poured out of Spain over the Pyrenees, and overran Gaul, and burst through the Alps, and during his whole course gathered strength by plundering and subduing as he went, and inundated Italy like a torrent, how bloody were the wars, and how continuous the engagements, that were fought! How often were the Romans vanquished! How many towns went over to the enemy, and how many were taken and subdued! What fearful battles there were, and how often did the defeat of the Romans shed lustre on the arms of Hannibal! And what shall I say of the wonderfully crushing defeat at Cann, where even Hannibal, cruel as he was, was yet sated with the blood of his bitterest enemies, and gave orders that they be spared? From this field of battle he sent to Carthage three bushels of gold rings, signifying that so much of the rank of Rome had that day fallen, that it was easier to give an idea of it by measure than by numbers; and that the frightful slaughter of the common rank and file whose bodies lay undistinguished by the ring, and who were numerous in proportion to their meanness, was rather to be conjectured than accurately reported. In fact, such was the scarcity of soldiers after this, that the Romans impressed their criminals on the promise of impunity, and their slaves by the bribe of liberty, and out of these infamous classes did not so much recruit as create an army. But these slaves, or, to give them all their titles, these freedmen who were enlisted to do battle for the republic of Rome, l acked arms. And so they took arms from the temples, as if the Romans were saying to their gods: Lay down those arms you have held so long in vain, if by chance our slaves may be able to use to purpose what you, our gods, have been impotent to use. At that time, too, the public treasury was too low to pay the soldiers, and private resources were used for public purposes; and so generously did individuals contri bute of their property, that, saving the gold ring and bulla which each wore, the pitiful mark of his rank, no senator, and much less any of the other orders and tribes, reserved any gold for his own use. But if in our day they were reduced to this poverty, who would be able to endure their reproaches, barely endurable as they are now,[Pg 121] when more money is spent on actors for the sake of a superfluous gratification, than was then disbursed to the legions?
  20. Of the destruction of the Saguntines, who received no help from the Roman gods, though perishing on account of their fidelity to Rome.
  --
  Let those who have no gratitude to Christ for His great benefits, blame their own gods for these heavy disasters. For certainly when these occurred the altars of the gods were kept blazing, and there rose the mingled fragrance of "Saban incense and fresh garlands;"[154] the priests were clothed with honour, the shrines were maintained in splendour; sacrifices,[Pg 133] games, sacred ecstasies, were common in the temples; while the blood of the citizens was being so freely shed, not only in remote places, but among the very altars of the gods. Cicero did not choose to seek sanctuary in a temple, because Mucius had sought it there in vain. But they who most unpardonably calumniate this Christian era, are the very men who either themselves fled for asylum to the places specially dedicated to Christ, or were led there by the barbarians that they might be safe. In short, not to recapitulate the many instances I have cited, and not to add to their number others which it were tedious to enumerate, this one thing I am persuaded of, and this every impartial judgment will readily acknowledge, that if the human race had received Christianity before the Punic wars, and if the same desolating calamities which these wars brought upon Europe and Africa had followed the introduction of Christianity, there is no one of those who now accuse us who would not have attri buted them to our religion. How intolerable would their accusations have been, at least so far as the Romans are concerned, if the Christian religion had been received and diffused prior to the invasion of the Gauls, or to the ruinous floods and fires which desolated Rome, or to those most calamitous of all events, the civil wars! And those other disasters, which were of so strange a nature that they were reckoned prodigies, had they happened since the Christian era, to whom but to the Christians would they have imputed these as crimes? I do not speak of those things which were rather surprising than hurtful,oxen speaking, unborn infants articulating some words in their mothers' wombs, serpents flying, hens and women being changed into the other sex; and other similar prodigies which, whether true or false, are recorded not in their imaginative, but in their historical works, and which do not injure, but only astonish men. But when it rained earth, when it rained chalk, when it rained stonesnot hailstones, but real stonesthis certainly was calculated to do serious damage. We have read in their books that the fires of Etna, pouring down from the top of the mountain to the neighbouring shore, caused the sea to boil, so that rocks were burnt up, and the pitch of ships began to run,a phenomenon incredibly surprising, but at the same time no[Pg 134] less hurtful. By the same violent heat, they relate that on another occasion Sicily was filled with cinders, so that the houses of the city Catina were destroyed and buried under them,a calamity which moved the Romans to pity them, and remit their tri bute for that year. One may also read that Africa, which had by that time become a province of Rome, was visited by a prodigious multitude of locusts, which, after consuming the fruit and foliage of the trees, were driven into the sea in one vast and measureless cloud; so that when they were drowned and cast upon the shore the air was polluted, and so serious a pestilence produced that in the kingdom of Masinissa alone they say there perished 800,000 persons, besides a much greater number in the neighbouring districts. At Utica they assure us that, of 30,000 soldiers then garrisoning it, there survived only ten. Yet which of these disasters, suppose they happened now, would not be attri buted to the Christian religion by those who thus thoughtlessly accuse us, and whom we are compelled to answer? And yet to their own gods they attri bute none of these things, though they worship them for the sake of escaping lesser calamities of the same kind, and do not reflect that they who formerly worshipped them were not preserved from these serious disasters.
  [Pg 135]

BOOK II. -- PART I. ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
  Christians, who chose to forget the brazen Serpent of Moses, and even the implied acknowledgment of
  the great wisdom and prudence of the Serpent by Jesus himself, "Be ye wise as serpents and harmless

BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  admirer, the present writer cannot but feel a deep regret that posterity, while acknowledging his
  profound erudition and splendid culture, will yet, in the greater light which must then shine upon the

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  with his 10,000 saints, and naming specifically the prophet, acknowledges the source. This
  "parallelism between prophet and apostle, have placed beyond controversy that, in the eyes of the
  --
  Then the author shows "that the Spirit Jehovah is a personator" on its own admission. It acknowledged
  to Moses "that it had appeared to the patriarchs as the God Shaddai" . . . . and "the god Helion" . . . .

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  from view by a formidable barrier of impassable rocks, he may still refuse to acknowledge himself
  baffled in his exploratory plans. Ingress beyond is forbidden. But, if he cannot visit the mysterious
  --
  were, to be finally appropriated by its ex-traducers without the least acknowledgment or thanks.
  Nitrogen has added considerably to chemical knowledge, but its discoverer, Paracelsus, is to this day

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  imagination of an a independent of the acknowledged forces?"
  ** Schelling, "Ideen," etc., p. 18.

BOOK IV. - That empire was given to Rome not by the gods, but by the One True God, #City of God, #Saint Augustine of Hippo, #Christianity
  But I wonder very much, that while they assigned to separate gods single things, and (well nigh) all movements of the mind; that while they invoked the goddess Agenoria, who should excite to action; the goddess Stimula, who should stimulate to unusual action; the goddess Murcia, who should not move men beyond measure, but make them, as Pomponius says, murcid that is, too slothful and inactive; the goddess Strenua, who should make them strenuous; and that while they offered to all these gods and goddesses solemn and public worship, they should yet have been unwilling to give public acknowledgment to her whom they name Quies because she makes men quiet, but built her temple outside the Colline gate. Whether was this a symptom of an unquiet mind, or rather was it thus intimated that he who should persevere in worshipping that crowd, not, to be sure, of gods, but of demons, could not dwell with quiet; to which the true Physician calls, saying, "Learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls?"
  17. Whether, if the highest power belongs to Jove, Victoria also ought to be worshipped.
  --
  They have made Virtue also a goddess, which, indeed, if it[Pg 157] could be a goddess, had been preferable to many. And now, because it is not a goddess, but a gift of God, let it be obtained by prayer from Him, by whom alone it can be given, and the whole crowd of false gods vanishes. But why is Faith believed to be a goddess, and why does she herself receive temple and altar? For whoever prudently acknowledges her makes his own self an abode for her. But how do they know what faith is, of which it is the prime and greatest function that the true God may be believed in? But why had not virtue sufficed? Does it not include faith also? Forasmuch as they have thought proper to distribute virtue into four divisionsprudence, justice, fortitude, and temperance and as each of these divisions has its own virtues, faith is among the parts of justice, and has the chief place with as many of us as know what that saying means, "The just shall live by faith."[170] But if Faith is a goddess, I wonder why these keen lovers of a multitude of gods have wronged so many other goddesses, by passing them by, when they could have dedicated temples and altars to them likewise. Why has temperance not deserved to be a goddess, when some Roman princes have obtained no small glory on account of her? Why, in fine, is fortitude not a goddess, who aided Mucius when he thrust his right hand into the flames; who aided Curtius, when for the sake of his country he threw himself headlong into the yawning earth; who aided Decius the sire, and Decius the son, when they devoted themselves for the army?though we might question whether these men had true fortitude, if this concerned our present discussion. Why have prudence and wisdom merited no place among the gods? Is it because they are all worshipped under the general name of Virtue itself? Then they could thus worship the true God also, of whom all the other gods are thought to be parts. But in that one name of virtue is comprehended both faith and chastity, which yet have obtained separate altars in temples of their own.
  21. That although not understanding them to be the gifts of God, they ought at least to have been content with Virtue and Felicity.
  --
  Having had that reason rendered to us, we shall perhaps much more easily persuade, as we wish, those whose heart has not become too much hardened. For if now human infirmity has perceived that felicity cannot be given except by some god; if this was perceived by those who worshipped so many gods, at whose head they set Jupiter himself; if, in their ignorance of the name of Him by whom felicity was given, they agreed to call Him by the name of that very thing which they believed He gave;then it follows that they thought that felicity could not be given even by Jupiter himself, whom they already worshipped, but certainly by him whom they thought fit to worship under the name of Felicity itself. I thoroughly affirm the statement that they believed felicity to be given by a certain God whom they knew not: let Him therefore be sought after, let Him be worshipped, and it is enough. Let the train of innumerable demons be repudiated, and let this God suffice every man whom his gift suffices. For him, I say, God the giver of felicity will not be enough to worship, for whom felicity itself is not enough to receive. But let him for whom it suffices (and man has nothing more he ought to wish for) serve the one God, the giver of felicity. This God is not he whom they call Jupiter. For if they acknowledged him to be the giver of felicity, they would not seek, under the name of Felicity itself, for another god or goddess by whom felicity might be given; nor could they tolerate that[Pg 165] Jupiter himself should be worshipped with such infamous attri butes. For he is said to be the debaucher of the wives of others; he is the shameless lover and ravisher of a beautiful boy.
  26. Of the scenic plays, the celebration of which the gods have exacted from their worshippers.

BOOK IX. - Of those who allege a distinction among demons, some being good and others evil, #City of God, #Saint Augustine of Hippo, #Christianity
  What, then, is the difference between good and evil demons? For the Platonist Apuleius, in a treatise on this whole subject,[Pg 355][330] while he says a great deal about their aerial bodies, has not a word to say of the spiritual virtues with which, if they were good, they must have been endowed. Not a word has he said, then, of that which could give them happiness; but proof of their misery he has given, acknowledging that their mind, by which they rank as reasonable beings, is not only not imbued and fortified with virtue so as to resist all unreasonable passions, but that it is somehow agitated with tempestuous emotions, and is thus on a level with the mind of foolish men. His own words are: "It is this class of demons the poets refer to, when, without serious error, they feign that the gods hate and love individuals among men, prospering and ennobling some, and opposing and distressing others. Therefore pity, indignation, grief, joy, every human emotion is experienced by the demons, with the same mental disturbance, and the same tide of feeling and thought. These turmoils and tempests banish them far from the tranquillity of the celestial gods." Can there be any doubt that in these words it is not some inferior part of their spiritual nature, but the very mind by which the demons hold their rank as rational beings, which he says is tossed with passion like a stormy sea? They cannot, then, be compared even to wise men, who with undisturbed mind resist these perturbations to which they are exposed in this life, and from which human infirmity is never exempt, and who do not yield themselves to approve of or perpetrate anything which might deflect them from the path of wisdom and law of rectitude. They resemble in character, though not in bodily appearance, wicked and foolish men. I might indeed say they are worse, inasmuch as they have grown old in iniquity, and incorrigible by punishment. Their mind, as Apuleius says, is a sea tossed with tempest, having no rallying point of truth or virtue in their soul from which they can resist their turbulent and depraved emotions.
  4. The opinion of the Peripatetics and Stoics about mental emotions.

Book of Genesis, #The Bible, #Anonymous, #Various
  20 And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman's hand: but he found her not. 21 Then he asked the men of that place, saying, Where is the harlot, that was openly by the way side? And they said, There was no harlot in this place. 22 And he returned to Judah, and said, I cannot find her; and also the men of the place said, that there was no harlot in this place. 23 And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her. 24 And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt. 25 When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and bracelets, and staff. 26 And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more. 27 And it came to pass in the time of her travail, that, behold, twins were in her womb. 28 And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. 29 And it came to pass, as he drew b ack his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. 30 And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.
  CHAPTER 39

Book of Imaginary Beings (text), #unset, #Arthur C Clarke, #Fiction
  Grateful acknowledgement is made for permission to
  reprint the following material:
  --
  We wish to acknowledge the help given us by Leonor
  Guerrero de Coppola, Alberto DAversa, and Rafael Lpez

Book of Psalms, #The Bible, #Anonymous, #Various
  5 Then I acknowledged my sin to you
  and did not cover up my iniquity.

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, #City of God, #Saint Augustine of Hippo, #Christianity
  We shall require to apply our mind with far greater intensity to the present question than was requisite in the solution and unfolding of the questions handled in the preceding books; for it is not with ordinary men, but with philosophers that we must confer concerning the theology which they call natural. For it is not like the fabulous, that is, the theatrical; nor the civil, that is, the urban theology: the one of which displays the crimes of the gods, whilst the other manifests their criminal desires, which demonstrate them to be rather malign demons than gods. It is, we say, with philosophers we have to confer with respect to this theology,men whose very name, if rendered into Latin, signifies those who profess the love of wisdom. Now, if wisdom is God, who made all things, as is attested by the divine authority and truth,[291] then the philosopher is a lover of God. But since the thing itself, which is called by this name, exists not in all who glory in the name,for it does not follow, of course, that[Pg 306] all who are called philosophers are lovers of true wisdom,we must needs select from the number of those with whose opinions we have been able to acquaint ourselves by reading, some with whom we may not unworthily engage in the treatment of this question. For I have not in this work undertaken to refute all the vain opinions of the philosophers, but only such as pertain to theology, which Greek word we understand to mean an account or explanation of the divine nature. Nor, again, have I undertaken to refute all the vain theological opinions of all the philosophers, but only of such of them as, agreeing in the belief that there is a divine nature, and that this divine nature is concerned about human affairs, do nevertheless deny that the worship of the one unchangeable God is sufficient for the obtaining of a blessed life after death, as well as at the present time; and hold that, in order to obtain that life, many gods, created, indeed, and appointed to their several spheres by that one God, are to be worshipped. These approach nearer to the truth than even Varro; for, whilst he saw no difficulty in extending natural theology in its entirety even to the world and the soul of the world, these acknowledge God as existing above all that is of the nature of soul, and as the Creator not only of this visible world, which is often called heaven and earth, but also of every soul whatsoever, and as Him who gives blessedness to the rational soul,of which kind is the human soul,by participation in His own unchangeable and incorporeal light. There is no one, who has even a slender knowledge of these things, who does not know of the Platonic philosophers, who derive their name from their master Plato. Concerning this Plato, then, I will briefly state such things as I deem necessary to the present question, mentioning beforeh and those who preceded him in time in the same department of literature.
  2. Concerning the two schools of philosophers, that is, the Italic and Ionic, and their founders.
  --
  If, then, Plato defined the wise man as one who imitates, knows, loves this God, and who is rendered blessed through fellowship with Him in His own blessedness, why discuss with the other philosophers? It is evident that none come nearer to us than the Platonists. To them, therefore, let that fabulous theology give place which delights the minds of men with the crimes of the gods; and that civil theology also, in which impure demons, under the name of gods, have seduced the peoples of the earth given up to earthly pleasures, desiring to be honoured by the errors of men, and, by filling the minds of their worshippers with impure desires, exciting them to make the representation of their crimes one of the rites of their worship, whilst they themselves found in the spectators of these exhibitions a most pleasing spectacle,a theology in which, whatever was honourable in the temple, was defiled by its mixture with the obscenity of the theatre, and whatever was base in the theatre was vindicated by the abominations of the temples. To these philosophers also the interpretations of Varro must give place, in which he explains the sacred rites as having reference to heaven and earth, and to the seeds and operations of perishable things; for, in the first place, those rites have not the signification which he would have men believe is attached to them, and therefore truth does not follow him in his attempt so to interpret them; and even if they had this signification, still those things ought not to be worshipped by the rational soul as its god which are placed below it in the scale of nature, nor ought the soul to prefer to itself as gods things to which the true God has given it the preference. The same must be said of those writings pertaining to the sacred rites, which Numa Pompilius took care to conceal by causing them to be buried along with himself, and which,[Pg 313] when they were afterwards turned up by the plough, were burned by order of the senate. And, to treat Numa with all honour, let us mention as belonging to the same rank as these writings that which Alexander of Macedon wrote to his mother as communicated to him by Leo, an Egyptian high priest. In this letter not only Picus and Faunus, and neas and Romulus, or even Hercules and sculapius and Liber, born of Semele, and the twin sons of Tyndareus, or any other mortals who have been deified, but even the principal gods themselves,[294] to whom Cicero, in his Tusculan questions,[295] alludes without mentioning their names, Jupiter, Juno, Saturn, Vulcan, Vesta, and many others whom Varro attempts to identify with the parts or the elements of the world, are shown to have been men. There is, as we have said, a similarity between this case and that of Numa; for, the priest being afraid because he had revealed a mystery, earnestly begged of Alexander to comm and his mother to burn the letter which conveyed these communications to her. Let these two theologies, then, the fabulous and the civil, give place to the Platonic philosophers, who have recognised the true God as the author of all things, the source of the light of truth, and the bountiful bestower of all blessedness. And not these only, but to these great acknowledgers of so great a God, those philosophers must yield who, having their mind enslaved to their body, supposed the principles of all things to be material; as Thales, who held that the first principle of all things was water; Anaximenes, that it was air; the Stoics, that it was fire; Epicurus, who affirmed that it consisted of atoms, that is to say, of minute corpuscules; and many others whom it is needless to enumerate, but who believed that bodies, simple or compound, animate or inanimate, but nevertheless bodies, were the cause and principle of all things. For some of themas, for instance, the Epicureansbelieved that living things could originate from things without life; others held that all things living or without life spring from a living principle, but that, nevertheless, all things, being material, spring from a material principle. For the Stoics thought that fire, that is, one of the four material elements of which this visible[Pg 314] world is composed, was both living and intelligent, the maker of the world and of all things contained in it,that it was in fact God. These and others like them have only been able to suppose that which their hearts enslaved to sense have vainly suggested to them. And yet they have within themselves something which they could not see: they represented to themselves inwardly things which they had seen without, even when they were not seeing them, but only thinking of them. But this representation in thought is no longer a body, but only the similitude of a body; and that faculty of the mind by which this similitude of a body is seen is neither a body nor the similitude of a body; and the faculty which judges whether the representation is beautiful or ugly is without doubt superior to the object judged of. This principle is the understanding of man, the rational soul; and it is certainly not a body, since that similitude of a body which it beholds and judges of is itself not a body. The soul is neither earth, nor water, nor air, nor fire, of which four bodies, called the four elements, we see that this world is composed. And if the soul is not a body, how should God, its Creator, be a body? Let all those philosophers, then, give place, as we have said, to the Platonists, and those also who have been ashamed to say that God is a body, but yet have thought that our souls are of the same nature as God. They have not been staggered by the great changeableness of the soul,an attri bute which it would be impious to ascribe to the divine nature,but they say it is the body which changes the soul, for in itself it is unchangeable. As well might they say, "Flesh is wounded by some body, for in itself it is invulnerable." In a word, that which is unchangeable can be changed by nothing, so that that which can be changed by the body cannot properly be said to be immutable.
  6. Concerning the meaning of the Platonists in that part of philosophy called physical.
  --
  None of these four alternatives, then, is to be chosen; for we dare not suppose such unbecoming things concerning the gods as the adoption of any one of them would lead us to think. It remains, therefore, that no credence whatever is to be given to the opinion of Apuleius and the other philosophers of the same school, namely, that the demons act as messengers and interpreters between the gods and men to carry our petitions from us to the gods, and to bring b ack to us the help of the gods. On the contrary, we must believe them to be spirits most eager to inflict harm, utterly alien from righteousness, swollen with pride, pale with envy, subtle in deceit; who dwell indeed in this air as in a prison, in keeping with their own character, because, cast down from the height of the higher heaven, they have been condemned to dwell in this element as the just reward of irretrievable transgression. But, though the air is situated above the earth and the waters, they are not on that account superior in merit to men, who, though they do not surpass them as far as their earthly bodies are concerned, do nevertheless far excel them through piety of mind,they having made choice of the true God as their helper. Over many, however, who are manifestly unworthy of participation in the true religion, they tyrannize as over captives whom they have subdued,the greatest part of whom they have persuaded of their divinity by wonderful and lying signs, consisting either of deeds or of predictions. Some, nevertheless, who have more attentively and diligently considered their vices, they have not been able to persuade that they are gods, and so have feigned themselves to be messengers[Pg 339] between the gods and men. Some, indeed, have thought that not even this latter honour ought to be acknowledged as belonging to them, not believing that they were gods, because they saw that they were wicked, whereas the gods, according to their view, are all good. Nevertheless they dared not say that they were wholly unworthy of all divine honour, for fear of offending the multitude, by whom, through inveterate superstition, the demons were served by the performance of many rites, and the erection of many temples.
  23. What Hermes Trismegistus thought concerning idolatry, and from what source he knew that the superstitions of Egypt were to be abolished.
  --
  Wherefore he who sorrowed because a time was coming when the worship of idols should be abolished, and the domination of the demons over those who worshipped them, wished, under the influence of a demon, that that captivity should always continue, at the cessation of which that psalm celebrates the building of the house of the Lord in all the earth. Hermes foretold these things with grief, the prophet with joyfulness; and because the Spirit is victorious who sang these things through the ancient prophets, even Hermes himself was compelled in a wonderful manner to confess, that those very things which he wished not to be removed, and at the prospect of whose removal he was sorrowful, had been instituted, not by prudent, faithful, and religious, but by erring and unbelieving men, averse to the worship and service of the gods. And although he calls them gods, nevertheless, when he says that they were made by such men as we certainly ought not to be, he shows, whether he will or not, that they are not to be worshipped by those who do not resemble these image-makers, that is, by prudent, faithful, and religious men, at the same time also making it manifest that the very men who made them involved themselves in the worship of those as gods who were not gods.[Pg 346] For true is the saying of the prophet, "If a man make gods, lo, they are no gods."[326] Such gods, therefore, acknowledged by such worshippers and made by such men, did Hermes call "gods made by men," that is to say, demons, through some art of I know not what description, bound by the chains of their own lusts to images. But, nevertheless, he did not agree with that opinion of the Platonic Apuleius, of which we have already shown the incongruity and absurdity, namely, that they were interpreters and intercessors between the gods whom God made, and men whom the same God made, bringing to God the prayers of men, and from God the gifts given in answer to these prayers. For it is exceedingly stupid to believe that gods whom men have made have more influence with gods whom God has made than men themselves have, whom the very same God has made. And consider, too, that it is a demon which, bound by a man to an image by means of an impious art, has been made a god, but a god to such a man only, not to every man. What kind of god, therefore, is that which no man would make but one erring, incredulous, and averse to the true God? Moreover, if the demons which are worshipped in the temples, being introduced by some kind of strange art into images, that is, into visible representations of themselves, by those men who by this art made gods when they were straying away from, and were averse to the worship and service of the gods,if, I say, those demons are neither mediators nor interpreters between men and the gods, both on account of their own most wicked and base manners, and because men, though erring, incredulous, and averse from the worship and service of the gods, are nevertheless beyond doubt better than the demons whom they themselves have evoked, then it remains to be affirmed that what power they possess they possess as demons, doing harm by bestowing pretended benefits,harm all the greater for the deception,or else openly and undisguisedly doing evil to men. They cannot, however, do anything of this kind unless where they are permitted by the deep and secret providence of God, and then only so far as they are permitted. When, however, they are permitted, it is not because they, being midway between[Pg 347] men and the gods, have through the friendship of the gods great power over men; for these demons cannot possibly be friends to the good gods who dwell in the holy and heavenly habitation, by whom we mean holy angels and rational creatures, whether thrones, or dominations, or principalities, or powers, from whom they are as far separated in disposition and character as vice is distant from virtue, wickedness from goodness.
  25. Concerning those things which may be common to the holy angels and to men.

BOOK VII. - Of the select gods of the civil theology, and that eternal life is not obtained by worshipping them, #City of God, #Saint Augustine of Hippo, #Christianity
  The same Varro, then, still speaking by anticipation, says that he thinks that God is the soul of the world (which the Greeks call ), and that this world itself is God; but as a wise man, though he consists of body and mind, is nevertheless called wise on account of his mind, so the world is called God on account of mind, although it consists of mind and body. Here he seems, in some fashion at least, to acknowledge one God; but that he may introduce more, he adds that the world is divided into two parts, heaven and earth, which are[Pg 268] again divided each into two parts, heaven into ether and air, earth into water and land, of all which the ether is the highest, the air second, the water third, and the earth the lowest. All these four parts, he says, are full of souls; those which are in the ether and air being immortal, and those which are in the water and on the earth mortal. From the highest part of the heavens to the orbit of the moon there are souls, namely, the stars and planets; and these are not only understood to be gods, but are seen to be such. And between the orbit of the moon and the commencement of the region of clouds and winds there are aerial souls; but these are seen with the mind, not with the eyes, and are called Heroes, and Lares, and Genii. This is the natural theology which is briefly set forth in these anticipatory statements, and which satisfied not Varro only, but many philosophers besides. This I must discuss more carefully, when, with the help of God, I shall have completed what I have yet to say concerning the civil theology, as far as it concerns the select gods.
  7. Whether it is reasonable to separate Janus and Terminus as two distinct deities.

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, #City of God, #Saint Augustine of Hippo, #Christianity
  And more than this, if, according to the opinion of those with whom we are now arguing, the gods are to be worshipped, not on account of the present life, but of that which is to be after death, then, certainly, they are not to be worshipped on account of those particular things which are distributed and portioned out (not by any law of rational truth, but by mere vain conjecture) to the power of such gods, as they believe they ought to be worshipped, who contend that their worship is necessary for all the desirable things of this mortal life, against whom I have disputed sufficiently, as far as I was able, in the five preceding books. These things being so, if the age itself of those who worshipped the goddess Juventas should be characterized by remarkable vigour, whilst her despisers should either die within the years of youth, or should, during that period, grow cold as with the torpor of old age; if bearded Fortuna should[Pg 232] cover the cheeks of her worshippers more handsomely and more gracefully than all others, whilst we should see those by whom she was despised either altogether beardless or ill-bearded; even then we should most rightly say, that thus far these several gods had power, limited in some way by their functions, and that, consequently, neither ought eternal life to be sought from Juventas, who could not give a beard, nor ought any good thing after this life to be expected from Fortuna Barbata, who has no power even in this life to give the age itself at which the beard grows. But now, when their worship is necessary not even on account of those very things which they think are subjected to their power,for many worshippers of the goddess Juventas have not been at all vigorous at that age, and many who do not worship her rejoice in youthful strength; and also many suppliants of Fortuna Barbata have either not been able to attain to any beard at all, not even an ugly one, although they who adore her in order to obtain a beard are ridiculed by her bearded despisers,is the human heart really so foolish as to believe that that worship of the gods, which it acknowledges to be vain and ridiculous with respect to those very temporal and swiftly passing gifts, over each of which one of these gods is said to preside, is fruitful in results with respect to eternal life? And that they are able to give eternal life has not been affirmed even by those who, that they might be worshipped by the silly populace, distributed in minute division among them these temporal occupations, that none of them might sit idle; for they had supposed the existence of an exceedingly great number.
    2. What we are to believe that Varro thought concerning the gods of the nations, whose various kinds and sacred rites he has shown to be such that he would have acted more reverently towards them had he been altogether silent concerning them.

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, #City of God, #Saint Augustine of Hippo, #Christianity
  But why did God choose then to create the heavens and earth which up to that time He had not made?[451] If they who put this question wish to make out that the world is eternal and without beginning, and that consequently it has[Pg 440] not been made by God, they are strangely deceived, and rave in the incurable madness of impiety. For, though the voices of the prophets were silent, the world itself, by its well-ordered changes and movements, and by the fair appearance of all visible things, bears a testimony of its own, both that it has been created, and also that it could not have been created save by God, whose greatness and beauty are unutterable and invisible. As for those[452] who own, indeed, that it was made by God, and yet ascribe to it not a temporal but only a creational beginning, so that in some scarcely intelligible way the world should always have existed a created world, they make an assertion which seems to them to defend God from the charge of arbitrary hastiness, or of suddenly conceiving the idea of creating the world as a quite new idea, or of casually changing His will, though He be unchangeable. But I do not see how this supposition of theirs can stand in other respects, and chiefly in respect of the soul; for if they contend that it is co-eternal with God, they will be quite at a loss to explain whence there has accrued to it new misery, which through a previous eternity had not existed. For if they said that its happiness and misery ceaselessly alternate, they must say, further, that this alternation will continue for ever; whence will result this absurdity, that, though the soul is called blessed, it is not so in this, that it foresees its own misery and disgrace. And yet, if it does not foresee it, and supposes that it will be neither disgraced nor wretched, but always blessed, then it is blessed because it is deceived; and a more foolish statement one cannot make. But if their idea is that the soul's misery has alternated with its bliss during the ages of the past eternity, but that now, when once the soul has been set free, it will return henceforth no more to misery, they are nevertheless of opinion that it has never been truly blessed before, but begins at last to enjoy a new and uncertain happiness; that is to say, they must acknowledge that some new thing, and that an important and signal thing, happens to the soul which never in a whole past eternity happened it before. And if they deny that God's eternal purpose included this new experience of the soul, they deny that He is the Author[Pg 441] of its blessedness, which is unspeakable impiety. If, on the other hand, they say that the future blessedness of the soul is the result of a new decree of God, how will they show that God is not chargeable with that mutability which displeases them? Further, if they acknowledge that it was created in time, but will never perish in time,that it has, like number,[453] a beginning but no end, and that, therefore, having once made trial of misery, and been delivered from it, it will never again return thereto, they will certainly admit that this takes place without any violation of the immutable counsel of God. Let them, then, in like manner believe regarding the world that it too could be made in time, and yet that God, in making it, did not alter His eternal design.
  5. That we ought not to seek to comprehend the infinite ages of time before the world, nor the infinite realms of space.
  --
  From all this, it will readily occur to any one that the blessedness which an intelligent being desires as its legitimate object results from a combination of these two things, namely, that it uninterruptedly enjoy the unchangeable good, which is God; and that it be delivered from all dubiety, and know certainly that it shall eternally abide in the same enjoyment. That it is so with the angels of light we piously believe; but that the fallen angels, who by their own default lost that light, did not enjoy this blessedness even before they sinned, reason bids us conclude. Yet if their life was of any duration before they fell, we must allow them a blessedness of some kind, though not that which is accompanied with foresight. Or, if it seems hard to believe that, when the angels were created, some were created in ignorance either of their perseverance or their fall, while others were most certainly assured of the eternity of their felicity,if it is hard to believe that they were not all from the beginning on an equal footing, until these who are now evil did of their own will fall away from the light of goodness, certainly it is much harder to believe that the holy angels are now uncertain of their eternal blessedness, and do not know regarding themselves as much as we have been able to gather regarding them from the Holy Scriptures. For what catholic Christian does not know that no new devil will ever arise among the good angels, as he knows that this present devil will never again return into the[Pg 453] fellowship of the good? For the truth in the gospel promises to the saints and the faithful that they will be equal to the angels of God; and it is also promised them that they will "go away into life eternal."[469] But if we are certain that we shall never lapse from eternal felicity, while they are not certain, then we shall not be their equals, but their superiors. But as the truth never deceives, and as we shall be their equals, they must be certain of their blessedness. And because the evil angels could not be certain of that, since their blessedness was destined to come to an end, it follows either that the angels were unequal, or that, if equal, the good angels were assured of the eternity of their blessedness after the perdition of the others; unless, possibly, some one may say that the words of the Lord about the devil, "He was a murderer from the beginning, and abode not in the truth,"[470] are to be understood as if he was not only a murderer from the beginning of the human race, when man, whom he could kill by his deceit, was made, but also that he did not abide in the truth from the time of his own creation, and was accordingly never blessed with the holy angels, but refused to submit to his Creator, and proudly exulted as if in a private lordship of his own, and was thus deceived and deceiving. For the dominion of the Almighty cannot be eluded; and he who will not piously submit himself to things as they are, proudly feigns, and mocks himself with a state of things that does not exist; so that what the blessed Apostle John says thus becomes intelligible: "The devil sinneth from the beginning,"[471]that is, from the time he was created he refused righteousness which none but a will piously subject to God can enjoy. Whoever adopts this opinion at least disagrees with those heretics the Manichees, and with any other pestilential sect that may suppose that the devil has derived from some adverse evil principle a nature proper to himself. These persons are so befooled by error, that, although they acknowledge with ourselves the authority of the gospels, they do not notice that the Lord did not say, "The devil was naturally a stranger to the truth," but "The devil abode not in the truth," by which He meant us to understand that he[Pg 454] had fallen from the truth, in which, if he had abode, he would have become a partaker of it, and have remained in blessedness along with the holy angels.[472]
  14. An explanation of what is said of the devil, that he did not abide in the truth, because the truth was not in him.

BOOK XIII. - That death is penal, and had its origin in Adam's sin, #City of God, #Saint Augustine of Hippo, #Christianity
  These same philosophers further contend that terrestrial bodies cannot be eternal, though they make no doubt that the whole earth, which is itself the central member of their god,not, indeed, of the greatest, but yet of a great god, that is, of this whole world,is eternal. Since, then, the Supreme made for them another god, that is, this world, superior to the other gods beneath Him; and since they suppose that this god is an animal, having, as they affirm, a rational or intellectual soul enclosed in the huge mass of its body, and having, as the fitly situated and adjusted members of its body, the four elements, whose union they wish to be indissoluble and eternal, lest perchance this great god of theirs might some day perish; what reason is there that the earth, which is the central member in the body of a greater creature, should be eternal, and the bodies of other terrestrial creatures should not possibly be eternal if God should so will it? But earth, say they, must return to earth, out of which the terrestrial bodies of the animals have been taken. For this, they say, is the reason of the necessity of their death and dissolution, and this the manner of their restoration to the solid and eternal earth whence they came. But if any one says the same thing of fire, holding that the bodies which are derived from it to make[Pg 539] celestial beings must be restored to the universal fire, does not the immortality which Plato represents these gods as receiving from the Supreme evanesce in the heat of this dispute? Or does this not happen with those celestials because God, whose will, as Plato says, overpowers all powers, has willed it should not be so? What, then, hinders God from ordaining the same of terrestrial bodies? And since, indeed, Plato acknowledges that God can prevent things that are born from dying, and things that are joined from being sundered, and things that are composed from being dissolved, and can ordain that the souls once allotted to their bodies should never abandon them, but enjoy along with them immortality and everlasting bliss, why may He not also effect that terrestrial bodies die not? Is God powerless to do everything that is special to the Christian's creed, but powerful to effect everything the Platonists desire? The philosophers, forsooth, have been admitted to a knowledge of the divine purposes and power which has been denied to the prophets! The truth is, that the Spirit of God taught His prophets so much of His will as He thought fit to reveal, but the philosophers, in their efforts to discover it, were deceived by human conjecture.
  But they should not have been so led astray, I will not say by their ignorance, but by their obstinacy, as to contradict themselves so frequently; for they maintain, with all their vaunted might, that in order to the happiness of the soul, it must abandon not only its earthly body, but every kind of body. And yet they hold that the gods, whose souls are most blessed, are bound to everlasting bodies, the celestials to fiery bodies, and the soul of Jove himself (or this world, as they would have us believe) to all the physical elements which compose this entire mass reaching from earth to heaven. For this soul Plato believes to be extended and diffused by musical numbers,[596] from the middle of the inside of the earth, which geometricians call the centre, outwards through all its parts to the utmost heights and extremities of the heavens; so that this world is a very great and blessed immortal animal, whose soul has both the perfect blessedness of wisdom, and never leaves its own body, and whose body has life everlasting[Pg 540] from the soul, and by no means clogs or hinders it, though itself be not a simple body, but compacted of so many and so huge materials. Since, therefore, they allow so much to their own conjectures, why do they refuse to believe that by the divine will and power immortality can be conferred on earthly bodies, in which the souls would be neither oppressed with the burden of them, nor separated from them by any death, but live eternally and blessedly? Do they not assert that their own gods so live in bodies of fire, and that Jove himself, their king, so lives in the physical elements? If, in order to its blessedness, the soul must quit every kind of body, let their gods flit from the starry spheres, and Jupiter from earth to sky; or, if they cannot do so, let them be pronounced miserable. But neither alternative will these men adopt. For, on the one hand, they dare not ascribe to their own gods a departure from the body, lest they should seem to worship mortals; on the other hand, they dare not deny their happiness, lest they should acknowledge wretches as gods. Therefore, to obtain blessedness, we need not quit every kind of body, but only the corruptible, cumbersome, painful, dying,not such bodies as the goodness of God contrived for the first man, but such only as man's sin entailed.
  18. Of earthly bodies, which the philosophers affirm cannot be in heavenly places, because whatever is of earth is by its natural weight attracted to earth.
  --
  For as those bodies of ours, that have a living soul, though not as yet a quickening spirit, are called soul-informed bodies, and yet are not souls but bodies, so also those bodies are called spiritual,yet God forbid we should therefore suppose them to be spirits and not bodies,which, being quickened by the Spirit, have the substance, but not the unwieldiness and corruption of flesh. Man will then be not earthly but heavenly,not because the body will not be that very body which was made of earth, but because by its heavenly endowment it will be a fit inhabitant of heaven, and this not by losing its nature, but by changing its quality. The first man, of the earth earthy, was made a living soul, not a quickening spirit,which rank was reserved for him as the reward of obedience. And therefore his body, which required meat and drink to satisfy hunger and thirst, and which had no absolute and indestructible[Pg 548] immortality, but by means of the tree of life warded off the necessity of dying, and was thus maintained in the flower of youth,this body, I say, was doubtless not spiritual, but animal; and yet it would not have died but that it provoked God's threatened vengeance by offending. And though sustenance was not denied him even outside Paradise, yet, being forbidden the tree of life, he was delivered over to the wasting of time, at least in respect of that life which, had he not sinned, he might have retained perpetually in Paradise, though only in an animal body, till such time as it became spiritual in acknowledgment of his obedience.
  Wherefore, although we understand that this manifest death, which consists in the separation of soul and body, was also signified by God when He said, "In the day thou eatest thereof thou shalt surely die,"[608] it ought not on that account to seem absurd that they were not dismissed from the body on that very day on which they took the forbidden and death-bringing fruit. For certainly on that very day their nature was altered for the worse and vitiated, and by their most just banishment from the tree of life they were involved in the necessity even of bodily death, in which necessity we are born. And therefore the apostle does not say, "The body indeed is doomed to die on account of sin," but he says, "The body indeed is dead because of sin." Then he adds, "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you."[609] Then accordingly shall the body become a quickening spirit which is now a living soul; and yet the apostle calls it "dead," because already it lies under the necessity of dying. But in Paradise it was so made a living soul, though not a quickening spirit, that it could not properly be called dead, for, save through the commission of sin, it could not come under the power of death. Now, since God by the words, "Adam, where art thou?" pointed to the death of the soul, which results when He abandons it, and since in the words, "Earth thou art, and unto earth shalt thou return,"[610] He signified the death of the body, which results when the soul departs from[Pg 549] it, we are led, therefore, to believe that He said nothing of the second death, wishing it to be kept hidden, and reserving it for the New Testament dispensation, in which it is most plainly revealed. And this He did in order that, first of all, it might be evident that this first death, which is common to all, was the result of that sin which in one man became common to all.[611] But the second death is not common to all, those being excepted who were "called according to His purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren."[612] Those the grace of God has, by a Mediator, delivered from the second death.
  --
  But, again, they object that breath is understood to have been emitted from the mouth of God; and if we believe that is the soul, we must consequently acknowledge it to be of the same substance, and equal to that wisdom, which says, "I come out of the mouth of the Most High."[630] Wisdom, indeed, does not say it was breathed out of the mouth of God, but proceeded out of it. But as we are able, when we breathe, to make a breath, not of our own human nature, but of the surrounding air, which we inhale and exhale as we draw our breath and brea the again, so almighty God was able to make breath, not of His own nature, nor of the creature beneath Him, but even of nothing; and this breath, when He communicated it to man's body, He is most appropriately said to[Pg 556] have breathed or inspired,the Immaterial breathing it also immaterial, but the Immutable not also the immutable; for it was created, He uncreated. Yet, that these persons who are forward to quote Scripture, and yet know not the usages of its language, may know that not only what is equal and consubstantial with God is said to proceed out of His mouth, let them hear or read what God says: "So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth."[631]
  There is no ground, then, for our objecting, when the apostle so expressly distinguishes the animal body from the spiritual,that is to say, the body in which we now are from that in which we are to be. He says, "It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly."[632] Of all which words of his we have previously spoken. The animal body, accordingly, in which the apostle says that the first man Adam was made, was not so made that it could not die at all, but so that it should not die unless he should have sinned. That body, indeed, which shall be made spiritual and immortal by the quickening Spirit shall not be able to die at all; as the soul has been created immortal, and therefore, although by sin it may be said to die, and does lose a certain life of its own, namely, the Spirit of God, by whom it was enabled to live wisely and blessedly, yet it does not cease living a kind of life, though a miserable, because it is immortal by creation. So, too, the rebellious angels, though by sinning they did in a sense die, because they forsook God, the Fountain of life, which while they drank they were able to live wisely and well, yet they could not so die as to utterly cease living and[Pg 557] feeling, for they are immortals by creation. And so, after the final judgment, they shall be hurled into the second death, and not even there be deprived of life or of sensation, but shall suffer torment. But those men who have been embraced by God's grace, and are become the fellow-citizens of the holy angels who have continued in bliss, shall never more either sin or die, being endued with spiritual bodies; yet, being clothed with immortality, such as the angels enjoy, of which they cannot be divested even by sinning, the nature of their flesh shall continue the same, but all carnal corruption and unwieldiness shall be removed.

BOOK XII. - Of the creation of angels and men, and of the origin of evil, #City of God, #Saint Augustine of Hippo, #Christianity
  Besides, this too has to be inquired into, whether, if the[Pg 493] good angels made their own will good, they did so with or without will? If without, then it was not their doing. If with, was the will good or bad? If bad, how could a bad will give birth to a good one? If good, then already they had a good will. And who made this will, which already they had, but He who created them with a good will, or with that chaste love by which they cleaved to Him, in one and the same act creating their nature, and endowing it with grace? And thus we are driven to believe that the holy angels never existed without a good will or the love of God. But the angels who, though created good, are yet evil now, became so by their own will. And this will was not made evil by their good nature, unless by its voluntary defection from good; for good is not the cause of evil, but a defection from good is. These angels, therefore, either received less of the grace of the divine love than those who persevered in the same; or if both were created equally good, then, while the one fell by their evil will, the others were more abundantly assisted, and attained to that pitch of blessedness at which they became certain they should never fall from it,as we have already shown in the preceding book.[528] We must therefore acknowledge, with the praise due to the Creator, that not only of holy men, but also of the holy angels, it can be said that "the love of God is shed abroad in their hearts by the Holy Ghost, which is given unto them."[529] And that not only of men, but primarily and principally of angels it is true, as it is written, "It is good to draw near to God."[530] And those who have this good in common, have, both with Him to whom they draw near, and with one another, a holy fellowship, and form one city of GodHis living sacrifice, and His living temple. And I see that, as I have now spoken of the rise of this city among the angels, it is time to speak of the origin of that part of it which is hereafter to be united to the immortal angels, and which at present is being gathered from among mortal men, and is either sojourning on earth, or, in the persons of those who have passed through death, is resting in the secret receptacles and abodes of disembodied spirits. For from one man, whom God created as the first, the whole[Pg 494] human race descended, according to the faith of Holy Scripture, which deservedly is of wonderful authority among all nations throughout the world; since, among its other true statements, it predicted, by its divine foresight, that all nations would give credit to it.
  10. Of the falseness of the history which allots many thousand years to the world's past.
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  There are some, again, who, though they do not suppose that this world is eternal, are of opinion either that this is not the only world, but that there are numberless worlds, or that indeed it is the only one, but that it dies, and is born again at fixed intervals, and this times without number;[536] but they must acknowledge that the human race existed before there were other men to beget them. For they cannot suppose that, if the whole world perish, some men would be left alive in the world, as they might survive in floods and conflagrations, which those other speculators suppose to be partial, and from which they can therefore reasonably argue that a few men survived whose posterity would renew the population; but as they believe that the world itself is renewed out of its own material, so they must believe that out of its elements the human race was produced, and then that the progeny of mortals sprang like that of other animals from their parents.
  12. How these persons are to be answered, who find fault with the creation of man on the score of its recent date.
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  But if I make such a reply, it will be said to me, How, then, are they not co-eternal with the Creator, if He and they always have been? How even can they be said to have been created, if we are to understand that they have always existed? What shall we reply to this? Shall we say that both statements are true? that they always have been, since they have been in all time, they being created along with time, or time along with them, and yet that also they were created? For, similarly, we will not deny that time itself was created, though no one doubts that time has been in all time; for if it has not been in all time, then there was a time when there was no time. But the most foolish person could not make such an assertion. For we can reasonably say there was a time when Rome was not; there was a time when Jerusalem was not; there was a time when Abraham was not; there was a time when man was not, and so on: in fine, if the world was not made at the commencement of time, but after some time had elapsed, we can say there[Pg 503] was a time when the world was not. But to say there was a time when time was not, is as absurd as to say there was a man when there was no man; or, this world was when this world was not. For if we are not referring to the same object, the form of expression may be used, as, there was another man when this man was not. Thus we can reasonably say there was another time when this time was not; but not the merest simpleton could say there was a time when there was no time. As, then, we say that time was created, though we also say that it always has been, since in all time time has been, so it does not follow that if the angels have always been, they were therefore not created. For we say that they have always been, because they have been in all time; and we say they have been in all time, because time itself could no wise be without them. For where there is no creature whose changing movements admit of succession, there cannot be time at all. And consequently, even if they have always existed, they were created; neither, if they have always existed, are they therefore co-eternal with the Creator. For He has always existed in unchangeable eternity; while they were created, and are said to have been always, because they have been in all time, time being impossible without the creature. But time passing away by its changefulness, cannot be co-eternal with changeless eternity. And consequently, though the immortality of the angels does not pass in time, does not become past as if now it were not, nor has a future as if it were not yet, still their movements, which are the basis of time, do pass from future to past; and therefore they cannot be co-eternal with the Creator, in whose movement we cannot say that there has been that which now is not, or shall be that which is not yet. Wherefore, if God always has been Lord, He has always had creatures under His dominion,creatures, however, not begotten of Him, but created by Him out of nothing; nor co-eternal with Him, for He was before them, though at no time without them, because He preceded them, not by the lapse of time, but by His abiding eternity. But if I make this reply to those who demand how He was always Creator, always Lord, if there were not always a subject creation; or how this was created, and not[Pg 504] rather co-eternal with its Creator, if it always was, I fear I may be accused of recklessly affirming what I know not, instead of teaching what I know. I return, therefore, to that which our Creator has seen fit that we should know; and those things which He has allowed the abler men to know in this life, or has reserved to be known in the next by the perfected saints, I acknowledge to be beyond my capacity. But I have thought it right to discuss these matters without making positive assertions, that they who read may be warned to abstain from hazardous questions, and may not deem themselves fit for everything. Let them rather endeavour to obey the wholesome injunction of the apostle, when he says, "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith."[547] For if an infant receive nourishment suited to its strength, it becomes capable, as it grows, of taking more; but if its strength and capacity be overtaxed, it dwines away in place of growing.
  16. How we are to understand God's promise of life eternal, which was uttered before the "eternal times."

BOOK XIV. - Of the punishment and results of mans first sin, and of the propagation of man without lust, #City of God, #Saint Augustine of Hippo, #Christianity
  This direful longing, then, does it still exist even in that boasted purity of the disembodied spirits, and does it still proceed from the death-infected members and earthly limbs? Does he not assert that, when they begin to long to return to the body, they have already been delivered from all these so-called pestilences of the body? From which we gather that, were this endlessly alternating purification and defilement of departing and returning souls as true as it is most certainly false, yet it could not be averred that all culpable and vicious motions of the soul originate in the earthly body; for, on their own showing, "this direful longing," to use the words of their noble exponent, is so extraneous to the body, that it moves the soul that is purged of all bodily taint, and is existing apart from any body whatever, and moves it, moreover, to be embodied again. So that even they themselves acknowledge that the soul is not only moved to desire, fear, joy, sorrow, by the flesh, but that it can also be agitated with these emotions at its own instance.
  6. Of the character of the human will which makes the affections of the soul right or wrong.
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  Hence it is that even the philosophers who have approximated to the truth have avowed that anger and lust are vicious mental emotions, because, even when exercised towards objects which wisdom does not prohibit, they are moved in an ungoverned and inordinate manner, and consequently need the regulation of mind and reason. And they assert that this third part of the mind is posted as it were in a kind of citadel, to give rule to these other parts, so that, while it rules and they serve, man's righteousness is preserved without a breach.[110] These parts, then, which they acknowledge to be vicious even in a wise and temperate man, so that the mind, by its composing and restraining influence, must bridle and recall them from those objects towards which they are unlawfully moved, and give them access to those which the law of wisdom sanctions,that anger, e.g., may be allowed for the enforcement of a just authority, and lust for the duty of propagating offspring,these parts, I say, were not vicious in Paradise before sin, for they were never moved in opposition to a holy will towards any object from which it was necessary that they should be withheld by the restraining bridle of reason. For though now they are moved in this way, and are regulated by a bridling and restraining power, which those who live temperately, justly, and godly exercise, sometimes with ease, and sometimes with greater difficulty, this is not the sound health of nature, but the weakness which results from sin. And how is it that shame does not hide the acts and words dictated by anger or other emotions, as it covers the motions of lust, unless because the members of the body which we employ for accomplishing them are moved, not by the emotions themselves, but by the authority of the consenting will? For he who in his anger rails at or even strikes some one, could not do so were not his tongue and hand moved by the authority of the will, as also they are moved when there is no anger. But the organs of generation are so subjected to the rule of lust, that they have no motion but what it communicates. It is this we are ashamed of; it is this which blushingly[Pg 36] hides from the eyes of onlookers. And rather will a man endure a crowd of witnesses when he is unjustly venting his anger on some one, than the eye of one man when he innocently copulates with his wife.
  20. Of the foolish beastliness of the Cynics.
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  In Paradise, then, man lived as he desired so long as he desired what God had commanded. He lived in the enjoyment of God, and was good by God's goodness; he lived without any want, and had it in his power so to live eternally. He had food that he might not hunger, drink that he might not thirst, the tree of life that old age might not waste him. There was in his body no corruption, nor seed of corruption, which could produce in him any unpleasant sensation. He feared no inward disease, no outward accident. Soundest health blessed his body, absolute tranquillity his soul. As in Paradise there was no excessive heat or cold, so its inhabitants were exempt from the vicissitudes of fear and desire. No sadness of any kind was there, nor any foolish joy; true gladness ceaselessly flowed from the presence of God, who was loved "out of a pure heart, and a good conscience, and faith unfeigned."[123] The honest love of husb and and wife made a sure harmony between them. Body and spirit worked harmoniously together, and the commandment was kept without labour. No[Pg 45] languor made their leisure wearisome; no sleepiness interrupted their desire to labour.[124] In tanta facilitate rerum et felicitate hominum, absit ut suspicemur, non potuisse prolem seri sine libidinis morbo: sed eo voluntatis nutu moverentur illa membra quo ctera, et sine ardoris illecebroso stimulo cum tranquillitate animi et corporis nulla corruptione integritatis infunderetur gremio maritus uxoris. Neque enim quia experientia probari non potest, ideo credendum non est; quando illas corporis partes non ageret turbidus calor, sed spontanea potestas, sicut opus esset, adhiberet; ita tunc potuisse utero conjugis salva integritate feminei genitalis virile semen immitti, sicut nunc potest eadem integritate salva ex utero virginis fluxus menstrui cruoris emitti. Eadem quippe via posset illud injici, qua hoc potest ejici. Ut enim ad pariendum non doloris gemitus, sed maturitatis impulsus feminea viscera relaxaret: sic ad ftandum et concipiendum non libidinis appetitus, sed voluntarius usus naturam utramque conjungeret. We speak of things which are now shameful, and although we try, as well as we are able, to conceive them as they were before they became shameful, yet necessity compels us rather to limit our discussion to the bounds set by modesty than to extend it as our moderate faculty of discourse might suggest. For since that which I have been speaking of was not experienced even by those who might have experienced it,I mean our first parents (for sin and its merited banishment from Paradise anticipated this passionless generation on their part),when sexual intercourse is spoken of now, it suggests to men's thoughts not such a placid obedience to the will as is conceivable in our first parents, but such violent acting of lust as they themselves have experienced. And therefore modesty shuts my mouth, although my mind conceives the matter clearly. But Almighty God, the supreme and supremely good Creator of all natures, who aids and rewards good wills, while He abandons and condemns the bad, and rules both, was not destitute of a plan by which He might people His city with the fixed number of citizens which His wisdom had foreordained even out of the condemned[Pg 46] human race, discriminating them not now by merits, since the whole mass was condemned as if in a vitiated root, but by grace, and showing, not only in the case of the redeemed, but also in those who were not delivered, how much grace He has bestowed upon them. For every one acknowledges that he has been rescued from evil, not by deserved, but by gratuitous goodness, when he is singled out from the company of those with whom he might justly have borne a common punishment, and is allowed to go scathless. Why, then, should God not have created those whom He foresaw would sin, since He was able to show in and by them both what their guilt merited, and what His grace bestowed, and since, under His creating and disposing hand, even the perverse disorder of the wicked could not pervert the right order of things?
  27. Of the angels and men who sinned, and that their wickedness did not disturb the order of God's providence.

BOOK XIX. - A review of the philosophical opinions regarding the Supreme Good, and a comparison of these opinions with the Christian belief regarding happiness, #City of God, #Saint Augustine of Hippo, #Christianity
  What shall I say of that virtue which is called prudence? Is not all its vigilance spent in the discernment of good from evil things, so that no mistake may be admitted about what we should desire and what avoid? And thus it is itself a proof that we are in the midst of evils, or that evils are in us; for it teaches us that it is an evil to consent to sin, and a good to refuse this consent. And yet this evil, to which prudence teaches and temperance enables us not to consent, is removed from this life neither by prudence nor by temperance. And justice, whose office it is to render to every man his due, whereby there is in man himself a certain just order of nature, so that the soul is subjected to God, and the flesh to the soul, and consequently both soul and flesh to God,does not this virtue demonstrate that it is as yet rather labouring towards its end than resting in its finished work? For the soul is so much the less subjected to God as it is less occupied with the thought of God; and the flesh is so much the less subjected to the spirit as it lusts more vehemently against the spirit. So long, therefore, as we are beset by this weakness, this plague, this disease, how shall we dare to say that we are safe? and if not safe, then how can we be already enjoying our final beatitude? Then that virtue which goes by the name of fortitude is the plainest proof of the ills of life, for it is these ills which it is compelled to bear patiently. And this holds good, no matter though the ripest wisdom co-exists with it. And I am at a loss to understand how the Stoic philosophers can presume to say that these are no ills, though at the same time they allow the wise man to commit suicide and pass out of this life if they become so grievous that he[Pg 305] cannot or ought not to endure them. But such is the stupid pride of these men who fancy that the supreme good can be found in this life, and that they can become happy by their own resources, that their wise man, or at least the man whom they fancifully depict as such, is always happy, even though he become blind, deaf, dumb, mutilated, r acked with pains, or suffer any conceivable calamity such as may compel him to make away with himself; and they are not ashamed to call the life that is beset with these evils happy. O happy life, which seeks the aid of death to end it! If it is happy, let the wise man remain in it; but if these ills drive him out of it, in what sense is it happy? Or how can they say that these are not evils which conquer the virtue of fortitude, and force it not only to yield, but so to rave that it in one breath calls life happy and recommends it to be given up? For who is so blind as not to see that if it were happy it would not be fled from? And if they say we should flee from it on account of the infirmities that beset it, why then do they not lower their pride and acknowledge that it is miserable? Was it, I would ask, fortitude or weakness which prompted Cato to kill himself? for he would not have done so had he not been too weak to endure Csar's victory. Where, then, is his fortitude? It has yielded, it has succumbed, it has been so thoroughly overcome as to abandon, forsake, flee this happy life. Or was it no longer happy? Then it was miserable. How, then, were these not evils which made life miserable, and a thing to be escaped from?
  And therefore those who admit that these are evils, as the Peripatetics do, and the Old Academy, the sect which Varro advocates, express a more intelligible doctrine; but theirs also is a surprising mistake, for they contend that this is a happy life which is beset by these evils, even though they be so great that he who endures them should commit suicide to escape them. "Pains and anguish of body," says Varro, "are evils, and so much the worse in proportion to their severity; and to escape them you must quit this life." What life, I pray? This life, he says, which is oppressed by such evils. Then it is happy in the midst of these very evils on account of which you say we must quit it? Or do you call it happy[Pg 306] because you are at liberty to escape these evils by death? What, then, if by some secret judgment of God you were held fast and not permitted to die, nor suffered to live without these evils? In that case, at least, you would say that such a life was miserable. It is soon relinquished, no doubt, but this does not make it not miserable; for were it eternal, you yourself would pronounce it miserable. Its brevity, therefore, does not clear it of misery; neither ought it to be called happiness because it is a brief misery. Certainly there is a mighty force in these evils which compel a manaccording to them, even a wise manto cease to be a man that he may escape them, though they say, and say truly, that it is as it were the first and strongest demand of nature that a man cherish himself, and naturally therefore avoid death, and should so stand his own friend as to wish and vehemently aim at continuing to exist as a living creature, and subsisting in this union of soul and body. There is a mighty force in these evils to overcome this natural instinct by which death is by every means and with all a man's efforts avoided, and to overcome it so completely that what was avoided is desired, sought after, and if it cannot in any other way be obtained, is inflicted by the man on himself. There is a mighty force in these evils which make fortitude a homicide,if, indeed, that is to be called fortitude which is so thoroughly overcome by these evils, that it not only cannot preserve by patience the man whom it undertook to govern and defend, but is itself obliged to kill him. The wise man, I admit, ought to bear death with patience, but when it is inflicted by another. If, then, as these men maintain, he is obliged to inflict it on himself, certainly it must be owned that the ills which compel him to this are not only evils, but intolerable evils. The life, then, which is either subject to accidents, or environed with evils so considerable and grievous, could never have been called happy, if the men who give it this name had condescended to yield to the truth, and to be conquered by valid arguments, when they inquired after the happy life, as they yield to unhappiness, and are overcome by overwhelming evils, when they put themselves to death, and if they had not fancied that the supreme good was to be found in this mortal[Pg 307] life; for the very virtues of this life, which are certainly its best and most useful possessions, are all the more telling proofs of its miseries in proportion as they are helpful against the violence of its dangers, toils, and woes. For if these are true virtues, and such cannot exist save in those who have true piety,they do not profess to be able to deliver the men who possess them from all miseries; for true virtues tell no such lies, but they profess that by the hope of the future world this life, which is miserably involved in the many and great evils of this world, is happy as it is also safe. For if not yet safe, how could it be happy? And therefore the Apostle Paul, speaking not of men without prudence, temperance, fortitude, and justice, but of those whose lives were regulated by true piety, and whose virtues were therefore true, says, "For we are saved by hope: now hope which is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it."[628] As, therefore, we are saved, so we are made happy by hope. And as we do not as yet possess a present, but look for a future salvation, so is it with our happiness, and this "with patience;" for we are encompassed with evils, which we ought patiently to endure, until we come to the ineffable enjoyment of unmixed good; for there shall be no longer anything to endure. Salvation, such as it shall be in the world to come, shall itself be our final happiness. And this happiness these philosophers refuse to believe in, because they do not see it, and attempt to fabricate for themselves a happiness in this life, based upon a virtue which is as deceitful as it is proud.
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  After the state or city comes the world, the third circle of human society,the first being the house, and the second the city. And the world, as it is larger, so it is fuller of dangers, as the greater sea is the more dangerous. And here, in the first place, man is separated from man by the difference of languages. For if two men, each ignorant of the other's language, meet, and are not compelled to pass, but, on the contrary, to remain in company, dumb animals, though of different species, would more easily hold intercourse than they, human beings though they be. For their common[Pg 311] nature is no help to friendliness when they are prevented by diversity of language from conveying their sentiments to one another; so that a man would more readily hold intercourse with his dog than with a foreigner. But the imperial city has endeavoured to impose on subject nations not only her yoke, but her language, as a bond of peace, so that interpreters, far from being scarce, are numberless. This is true; but how many great wars, how much slaughter and bloodshed, have provided this unity! And though these are past, the end of these miseries has not yet come. For though there have never been wanting, nor are yet wanting, hostile nations beyond the empire, against whom wars have been and are waged, yet, supposing there were no such nations, the very extent of the empire itself has produced wars of a more obnoxious descriptionsocial and civil warsand with these the whole race has been agitated, either by the actual conflict or the fear of a renewed outbreak. If I attempted to give an adequate description of these manifold disasters, these stern and lasting necessities, though I am quite unequal to the task, what limit could I set? But, say they, the wise man will wage just wars. As if he would not all the rather lament the necessity of just wars, if he remembers that he is a man; for if they were not just he would not wage them, and would therefore be delivered from all wars. For it is the wrong-doing of the opposing party which compels the wise man to wage just wars; and this wrong-doing, even though it gave rise to no war, would still be matter of grief to man because it is man's wrong-doing. Let every one, then, who thinks with pain on all these great evils, so horrible, so ruthless, acknowledge that this is misery. And if any one either endures or thinks of them without mental pain, this is a more miserable plight still, for he thinks himself happy because he has lost human feeling.
  8. That the friendship of good men cannot be securely rested in, so long as the dangers of this life force us to be anxious.
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  This, then, is the place where I should fulfil the promise I[Pg 331] gave in the second book of this work,[656] and explain, as briefly and clearly as possible, that if we are to accept the definitions laid down by Scipio in Cicero's De Republica, there never was a Roman republic; for he briefly defines a republic as the weal of the people. And if this definition be true, there never was a Roman republic, for the people's weal was never attained among the Romans. For the people, according to his definition, is an assemblage associated by a common acknowledgment of right and by a community of interests. And what he means by a common acknowledgment of right he explains at large, showing that a republic cannot be administered without justice. Where, therefore, there is no true justice there can be no right. For that which is done by right is justly done, and what is unjustly done cannot be done by right. For the unjust inventions of men are neither to be considered nor spoken of as rights; for even they themselves say that right is that which flows from the fountain of justice, and deny the definition which is commonly given by those who misconceive the matter, that right is that which is useful to the stronger party. Thus, where there is not true justice there can be no assemblage of men associated by a common acknowledgment of right, and therefore there can be no people, as defined by Scipio or Cicero; and if no people, then no weal of the people, but only of some promiscuous multitude unworthy of the name of people. Consequently, if the republic is the weal of the people, and there is no people if it be not associated by a common acknowledgment of right, and if there is no right where there is no justice, then most certainly it follows that there is no republic where there is no justice. Further, justice is that virtue which gives every one his due. Where, then, is the justice of man, when he deserts the true God and yields himself to impure demons? Is this to give every one his due? Or is he who keeps b ack a piece of ground from the purchaser, and gives it to a man who has no right to it, unjust, while he who keeps b ack himself from the God who made him, and serves wicked spirits, is just?
  This same book, De Republica, advocates the cause of justice[Pg 332] against injustice with great force and keenness. The pleading for injustice against justice was first heard, and it was asserted that without injustice a republic could neither increase nor even subsist, for it was laid down as an absolutely unassailable position that it is unjust for some men to rule and some to serve; and yet the imperial city to which the republic belongs cannot rule her provinces without having recourse to this injustice. It was replied in behalf of justice, that this ruling of the provinces is just, because servitude may be advantageous to the provincials, and is so when rightly administered,that is to say, when lawless men are prevented from doing harm. And further, as they became worse and worse so long as they were free, they will improve by subjection. To confirm this reasoning, there is added an eminent example drawn from nature: for "why," it is asked, "does God rule man, the soul the body, the reason the passions and other vicious parts of the soul?" This example leaves no doubt that, to some, servitude is useful; and, indeed, to serve God is useful to all. And it is when the soul serves God that it exercises a right control over the body; and in the soul itself the reason must be subject to God if it is to govern as it ought the passions and other vices. Hence, when a man does not serve God, what justice can we ascribe to him, since in this case his soul cannot exercise a just control over the body, nor his reason over his vices? And if there is no justice in such an individual, certainly there can be none in a community composed of such persons. Here, therefore, there is not that common acknowledgment of right which makes an assemblage of men a people whose affairs we call a republic. And why need I speak of the advantageousness, the common participation in which, according to the definition, makes a people? For although, if you choose to regard the matter attentively, you will see that there is nothing advantageous to those who live godlessly, as every one lives who does not serve God but demons, whose wickedness you may measure by their desire to receive the worship of men though they are most impure spirits, yet what I have said of the common acknowledgment of right is enough to demonstrate that, according to the above definition, there can be no people,[Pg 333] and therefore no republic, where there is no justice. For if they assert that in their republic the Romans did not serve unclean spirits, but good and holy gods, must we therefore again reply to this evasion, though already we have said enough, and more than enough, to expose it? He must be an uncommonly stupid, or a shamelessly contentious person, who has read through the foregoing books to this point, and can yet question whether the Romans served wicked and impure demons. But, not to speak of their character, it is written in the law of the true God, "He that sacrificeth unto any god save unto the Lord only, he shall be utterly destroyed."[657] He, therefore, who uttered so menacing a commandment decreed that no worship should be given either to good or bad gods.
  22. Whether the God whom the Christians serve is the true God to whom alone sacrifice ought to be paid.
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  When Porphyry or Hecate praises Christ, and adds that He gave Himself to the Christians as a fatal gift, that they might be involved in error, he exposes, as he thinks, the causes of this error. But before I cite his words to that purpose, I would ask, If Christ did thus give Himself to the Christians to involve them in error, did He do so willingly, or against His will? If willingly, how is He righteous? If against His will, how is He blessed? However, let us hear the causes of this error. "There are," he says, "in a certain place very small earthly spirits, subject to the power of evil demons. The wise men of the Hebrews, among whom was this Jesus, as you have heard from the oracles of Apollo cited above, turned religious persons from these very wicked demons and minor spirits, and taught them rather to worship the celestial gods, and especially to adore God the Father. This," he said, "the gods enjoin; and we have already shown how they admonish the soul to turn to God, and comm and it to worship Him. But the ignorant and the ungodly, who are not destined to receive favours from the gods, nor to know the immortal Jupiter, not listening to the gods and their messages, have turned away from all gods, and have not only refused to hate, but have venerated the prohibited demons. Professing to worship God, they refuse to do those things by which alone God is worshipped. For God, indeed, being the Father of all, is in need of nothing; but for us it is good to adore Him by means of justice, chastity, and other virtues, and thus to make life itself a prayer to Him, by inquiring into and imitating His nature. For inquiry," says he, "purifies and imitation deifies us, by moving us nearer to Him." He is right in so far as he proclaims God the Father, and the conduct by which we should worship Him. Of such precepts the prophetic books of the Hebrews are full, when they praise or blame the life of the saints. But in speaking of the Christians he is in error,[Pg 338] and calumniates them as much as is desired by the demons whom he takes for gods, as if it were difficult for any man to recollect the disgraceful and shameful actions which used to be done in the theatres and temples to please the gods, and to compare with these things what is heard in our churches, and what is offered to the true God, and from this comparison to conclude where character is edified, and where it is ruined. But who but a diabolical spirit has told or suggested to this man so manifest and vain a lie, as that the Christians reverenced rather than hated the demons, whose worship the Hebrews prohibited? But that God, whom the Hebrew sages worshipped, forbids sacrifice to be offered even to the holy angels of heaven and divine powers, whom we, in this our pilgrimage, venerate and love as our most blessed fellow-citizens. For in the law which God gave to His Hebrew people He utters this menace, as in a voice of thunder: "He that sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed."[659] And that no one might suppose that this prohibition extends only to the very wicked demons and earthly spirits, whom this philosopher calls very small and inferior,for even these are in the Scripture called gods, not of the Hebrews, but of the nations, as the Septuagint translators have shown in the psalm where it is said, "For all the gods of the nations are demons,"[660]that no one might suppose, I say, that sacrifice to these demons was prohibited, but that sacrifice might be offered to all or some of the celestials, it was immediately added, "save unto the Lord alone."[661] The God of the Hebrews, then, to whom this renowned philosopher bears this signal testimony, gave to His Hebrew people a law, composed in the Hebrew language, and not obscure and unknown, but published now in every nation, and in this law it is written, "He that sacrificeth unto any god, save unto the Lord alone, he shall be utterly destroyed." What need is there to seek further proofs in the law or the prophets of this same thing? Seek, we need not say, for the passages are neither few nor difficult to find; but what need to collect[Pg 339] and apply to my argument the proofs which are thickly sown and obvious, and by which it appears clear as day that sacrifice may be paid to none but the supreme and true God? Here is one brief but decided, even menacing, and certainly true utterance of that God whom the wisest of our adversaries so highly extol. Let this be listened to, feared, fulfilled, that there may be no disobedient soul cut off. "He that sacrifices," He says, not because He needs anything, but because it behoves us to be His possession. Hence the Psalmist in the Hebrew Scriptures sings, "I have said to the Lord, Thou art my God, for Thou needest not my good."[662] For we ourselves, who are His own city, are His most noble and worthy sacrifice, and it is this mystery we celebrate in our sacrifices, which are well known to the faithful, as we have explained in the preceding books. For through the prophets the oracles of God declared that the sacrifices which the Jews offered as a shadow of that which was to be would cease, and that the nations, from the rising to the setting of the sun, would offer one sacrifice. From these oracles, which we now see accomplished, we have made such selections as seemed suitable to our purpose in this work. And therefore, where there is not this righteousness whereby the one supreme God rules the obedient city according to His grace, so that it sacrifices to none but Him, and whereby, in all the citizens of this obedient city, the soul consequently rules the body and reason the vices in the rightful order, so that, as the individual just man, so also the community and people of the just, live by faith, which works by love, that love whereby man loves God as He ought to be loved, and his neighbour as himself,there, I say, there is not an assemblage associated by a common acknowledgment of right, and by a community of interests. But if there is not this, there is not a people, if our definition be true, and therefore there is no republic; for where there is no people there can be no republic.
    24. The definition which must be given of a people and a republic, in order to vindicate the assumption of these titles by the Romans and by other kingdoms.

BOOK X. - Porphyrys doctrine of redemption, #City of God, #Saint Augustine of Hippo, #Christianity
  This being so, if the Platonists, or those who think with them, knowing God, glorified Him as God and gave thanks, if they did not become vain in their own thoughts, if they did not originate or yield to the popular errors, they would certainly acknowledge that neither could the blessed immortals retain, nor we miserable mortals reach, a happy condition without worshipping the one God of gods, who is both theirs and ours. To Him we owe the service which is called in Greek , whether we render it outwardly or inwardly; for we are all His temple, each of us severally and all of us together, because He condescends to inhabit each individually and the whole harmonious body, being no greater in all than in each, since He is neither expanded nor divided. Our heart when it rises to Him is His altar; the priest who intercedes for us is His Only-begotten; we sacrifice to Him bleeding victims when we contend for His truth even unto blood; to Him we offer the sweetest incense when we come before Him burning with holy and pious love; to Him we devote and surrender ourselves and His gifts in us; to Him, by solemn feasts and on appointed days, we consecrate the memory of His benefits, lest through the lapse of time ungrateful oblivion should steal upon us; to Him we offer on the altar of our heart the sacrifice of humility and praise, kindled by the fire of burning love. It is that we may see Him, so far as He can be seen; it is that we may cleave to Him, that we are cleansed from all stain of sins and evil passions, and are consecrated in His name. For He is the fountain of our happiness,[Pg 387] He the end of all our desires. Being attached to Him, or rather let me say, re-attached,for we had detached ourselves and lost hold of Him,being, I say, re-attached to Him,[373] we tend towards Him by love, that we may rest in Him, and find our blessedness by attaining that end. For our good, about which philosophers have so keenly contended, is nothing else than to be united to God. It is, if I may say so, by spiritually embracing Him that the intellectual soul is filled and impregnated with true virtues. We are enjoined to love this good with all our heart, with all our soul, with all our strength. To this good we ought to be led by those who love us, and to lead those we love. Thus are fulfilled those two commandments on which hang all the law and the prophets: "Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul;" and "Thou shalt love thy neighbour as thyself."[374] For, that man might be intelligent in his self-love, there was appointed for him an end to which he might refer all his actions, that he might be blessed. For he who loves himself wishes nothing else than this. And the end set before him is "to draw near to God."[375] And so, when one who has this intelligent self-love is commanded to love his neighbour as himself, what else is enjoined than that he shall do all in his power to commend to him the love of God? This is the worship of God, this is true religion, this right piety, this the service due to God only. If any immortal power, then, no matter with what virtue endowed, loves us as himself, he must desire that we find our happiness by submitting ourselves to Him, in submission to whom he himself finds happiness. If he does not worship God, he is wretched, because deprived of God; if he worships God, he cannot wish to be worshipped in God's stead. On the contrary, these higher powers acquiesce heartily in the divine sentence in which it is written, "He that sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed."[376]
  4. That sacrifice is due to the true God only.
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  For even Porphyry promises some kind of purgation of the soul by the help of theurgy, though he does so with some hesitation and shame, and denies that this art can secure to any one a return to God; so that you can detect his opinion vacillating between the profession of philosophy and an art which he feels to be presumptuous and sacrilegious. For at[Pg 395] one time he warns us to avoid it as deceitful, and prohibited by law, and dangerous to those who practise it; then again, as if in deference to its advocates, he declares it useful for cleansing one part of the soul, not, indeed, the intellectual part, by which the truth of things intelligible, which have no sensible images, is recognised, but the spiritual part, which takes cognizance of the images of things material. This part, he says, is prepared and fitted for intercourse with spirits and angels, and for the vision of the gods, by the help of certain theurgic consecrations, or, as they call them, mysteries. He acknowledges, however, that these theurgic mysteries impart to the intellectual soul no such purity as fits it to see its God, and recognise the things that truly exist. And from this acknowledgment we may infer what kind of gods these are, and what kind of vision of them is imparted by theurgic consecrations, if by it one cannot see the things which truly exist. He says, further, that the rational, or, as he prefers calling it, the intellectual soul, can pass into the heavens without the spiritual part being cleansed by theurgic art, and that this art cannot so purify the spiritual part as to give it entrance to immortality and eternity. And therefore, although he distinguishes angels from demons, asserting that the habitation of the latter is in the air, while the former dwell in the ether and empyrean, and although he advises us to cultivate the friendship of some demon, who may be able after our death to assist us, and elevate us at least a little above the earth,for he owns that it is by another way we must reach the heavenly society of the angels,he at the same time distinctly warns us to avoid the society of demons, saying that the soul, expiating its sin after death, execrates the worship of demons by whom it was entangled. And of theurgy itself, though he recommends it as reconciling angels and demons, he cannot deny that it treats with powers which either themselves envy the soul its purity, or serve the arts of those who do envy it. He complains of this through the mouth of some Chaldan or other: "A good man in Chalda complains," he says, "that his most strenuous efforts to cleanse his soul were frustrated, because another man, who had influence in these matters, and who envied him purity, had prayed to the powers, and bound them by his conjuring[Pg 396] not to listen to his request. Therefore," adds Porphyry, "what the one man bound, the other could not loose." And from this he concludes that theurgy is a craft which accomplishes not only good but evil among gods and men; and that the gods also have passions, and are perturbed and agitated by the emotions which Apuleius attributed to demons and men, but from which he preserved the gods by that sublimity of residence, which, in common with Plato, he accorded to them.
  10. Concerning theurgy, which promises a delusive purification of the soul by the invocation of demons.
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  It was a better tone which Porphyry adopted in his letter to Anebo the Egyptian, in which, assuming the character of an inquirer consulting him, he unmasks and explodes these sacrilegious arts. In that letter, indeed, he repudiates all demons, whom he maintains to be so foolish as to be attracted by the sacrificial vapours, and therefore residing not in the ether, but in the air beneath the moon, and indeed in the moon itself. Yet he has not the boldness to attri bute to all the demons all the deceptions and malicious and foolish practices which justly move his indignation. For, though he acknowledges that as a race demons are foolish, he so far accommodates himself to popular ideas as to call some of them benignant demons. He expresses surprise that sacrifices not only incline the gods, but also compel and force them to do what men wish; and he is at a loss to understand how the[Pg 398] sun and moon, and other visible celestial bodies,for bodies he does not doubt that they are,are considered gods, if the gods are distinguished from the demons by their incorporeality; also, if they are gods, how some are called beneficent and others hurtful, and how they, being corporeal, are numbered with the gods, who are incorporeal. He inquires further, and still as one in doubt, whether diviners and wonderworkers are men of unusually powerful souls, or whether the power to do these things is communicated by spirits from without. He inclines to the latter opinion, on the ground that it is by the use of stones and herbs that they lay spells on people, and open closed doors, and do similar wonders. And on this account, he says, some suppose that there is a race of beings whose property it is to listen to men,a race deceitful, full of contrivances, capable of assuming all forms, simulating gods, demons, and dead men, and that it is this race which brings about all these things which have the appearance of good or evil, but that what is really good they never help us in, and are indeed unacquainted with, for they make wickedness easy, but throw obstacles in the path of those who eagerly follow virtue; and that they are filled with pride and rashness, delight in sacrificial odours, are taken with flattery. These and the other characteristics of this race of deceitful and malicious spirits, who come into the souls of men and delude their senses, both in sleep and waking, he describes not as things of which he is himself convinced, but only with so much suspicion and doubt as to cause him to speak of them as commonly received opinions. We should sympathize with this great philosopher in the difficulty he experienced in acquainting himself with and confidently assailing the whole fraternity of devils, which any Christian old woman would unhesitatingly describe and most unreservedly detest. Perhaps, however, he shrank from offending Anebo, to whom he was writing, himself the most eminent patron of these mysteries, or the others who marvelled at these magical feats as divine works, and closely allied to the worship of the gods.
  However, he pursues this subject, and, still in the character of an inquirer, mentions some things which no sober judgment could attri bute to any but malicious and deceitful powers.[Pg 399] He asks why, after the better class of spirits have been invoked, the worse should be commanded to perform the wicked desires of men; why they do not hear a man who has just left a woman's embrace, while they themselves make no scruple of tempting men to incest and adultery; why their priests are commanded to abstain from animal food for fear of being polluted by the corporeal exhalations, while they themselves are attracted by the fumes of sacrifices and other exhalations; why the initiated are forbidden to touch a dead body, while their mysteries are celebrated almost entirely by means of dead bodies; why it is that a man addicted to any vice should utter threats, not to a demon or to the soul of a dead man, but to the sun and moon, or some of the heavenly bodies, which he intimidates by imaginary terrors, that he may wring from them a real boon,for he threatens that he will demolish the sky, and such like impossibilities,that those gods, being alarmed, like silly children, with imaginary and absurd threats, may do what they are ordered. Porphyry further relates that a man Chremon, profoundly versed in these sacred or rather sacrilegious mysteries, had written that the famous Egyptian mysteries of Isis and her husb and Osiris had very great influence with the gods to compel them to do what they were ordered, when he who used the spells threatened to divulge or do away with these mysteries, and cried with a threatening voice that he would scatter the members of Osiris if they neglected his orders. Not without reason is Porphyry surprised that a man should utter such wild and empty threats against the gods,not against gods of no account, but against the heavenly gods, and those that shine with sidereal light, and that these threats should be effectual to constrain them with resistless power, and alarm them so that they fulfil his wishes. Not without reason does he, in the character of an inquirer into the reasons of these surprising things, give it to be understood that they are done by that race of spirits which he previously described as if quoting other people's opinions,spirits who deceive not, as he said, by nature, but by their own corruption, and who simulate gods and dead men, but not, as he said, demons, for demons they really are. As to his idea that by means of herbs, and stones, and animals, and[Pg 400] certain incantations and noises, and drawings, sometimes fanciful, and sometimes copied from the motions of the heavenly bodies, men create upon earth powers capable of bringing about various results, all that is only the mystification which these demons practise on those who are subject to them, for the sake of furnishing themselves with merriment at the expense of their dupes. Either, then, Porphyry was sincere in his doubts and inquiries, and mentioned these things to demonstrate and put beyond question that they were the work, not of powers which aid us in obtaining life, but of deceitful demons; or, to take a more favourable view of the philosopher, he adopted this method with the Egyptian who was wedded to these errors, and was proud of them, that he might not offend him by assuming the attitude of a teacher, nor discompose his mind by the altercation of a professed assailant, but, by assuming the character of an inquirer, and the humble attitude of one who was anxious to learn, might turn his attention to these matters, and show how worthy they are to be despised and relinquished. Towards the conclusion of his letter, he requests Anebo to inform him what the Egyptian wisdom indicates as the way to blessedness. But as to those who hold intercourse with the gods, and pester them only for the sake of finding a runaway slave, or acquiring property, or making a bargain of a marriage, or such things, he declares that their pretensions to wisdom are vain. He adds that these same gods, even granting that on other points their utterances were true, were yet so ill-advised and unsatisfactory in their disclosures about blessedness, that they cannot be either gods or good demons, but are either that spirit who is called the deceiver, or mere fictions of the imagination.
  --
  The education of the human race, represented by the people of God, has advanced, like that of an individual, through certain epochs, or, as it were, ages, so that it might gradually rise from earthly to heavenly things, and from the visible to the invisible. This object was kept so clearly in view, that, even in the period when temporal rewards were promised, the one God was presented as the object of worship, that men might not acknowledge any other than the true Creator and Lord of the spirit, even in connection with the earthly blessings of this transitory life. For he who denies that all things, which either angels or men can give us, are in the hand of the one Almighty, is a madman. The Platonist Plotinus discourses[Pg 403] concerning providence, and, from the beauty of flowers and foliage, proves that from the supreme God, whose beauty is unseen and ineffable, providence reaches down even to these earthly things here below; and he argues that all these frail and perishing things could not have so exquisite and elaborate a beauty, were they not fashioned by Him whose unseen and unchangeable beauty continually pervades all things.[402] This is proved also by the Lord Jesus, where He says, 'Consider the lilies, how they grow; they toil not, neither do they spin. And yet I say unto you that Solomon in all his glory was not arrayed like one of these. But if God so clo the the grass of the field, which to-day is and to-morrow is cast into the oven, how much more shall He clo the you, O ye of little faith!'[403] It was best, therefore, that the soul of man, which was still weakly desiring earthly things, should be accustomed to seek from God alone even these petty temporal boons, and the earthly necessaries of this transitory life, which are contemptible in comparison with eternal blessings, in order that the desire even of these things might not draw it aside from the worship of Him, to whom we come by despising and forsaking such things.
  15. Of the ministry of the holy angels, by which they fulfil the providence of God.
  --
  How much more tolerable and accordant with human feeling is the error of your Platonist co-sectary Apuleius! for he[Pg 420] attri buted the diseases and storms of human passions only to the demons who occupy a grade beneath the moon, and makes even this avowal as by constraint regarding gods whom he honours; but the superior and celestial gods, who inhabit the ethereal regions, whether visible, as the sun, moon, and other luminaries, whose brilliancy makes them conspicuous, or invisible, but believed in by him, he does his utmost to remove beyond the slightest stain of these perturbations. It is not, then, from Plato, but from your Chaldan teachers you have learned to elevate human vices to the ethereal and empyreal regions of the world and to the celestial firmament, in order that your theurgists might be able to obtain from your gods divine revelations; and yet you make yourself superior to these divine revelations by your intellectual life, which dispenses with these theurgic purifications as not needed by a philosopher. But, by way of rewarding your teachers, you recommend these arts to other men, who, not being philosophers, may be persuaded to use what you acknowledge to be useless to yourself, who are capable of higher things; so that those who cannot avail themselves of the virtue of philosophy, which is too arduous for the multitude, may, at your instigation, betake themselves to theurgists by whom they may be purified, not, indeed, in the intellectual, but in the spiritual part of the soul. Now, as the persons who are unfit for philosophy form incomparably the majority of mankind, more may be compelled to consult these secret and illicit teachers of yours than frequent the Platonic schools. For these most impure demons, pretending to be ethereal gods, whose herald and messenger you have become, have promised that those who are purified by theurgy in the spiritual part of their soul shall not indeed return to the Father, but shall dwell among the ethereal gods above the aerial regions. But such fancies are not listened to by the multitudes of men whom Christ came to set free from the tyranny of demons. For in Him they have the most gracious cleansing, in which mind, spirit, and body alike participate. For, in order that He might heal the whole man from the plague of sin, He took without sin the whole human nature. Would that you had known Him, and would that you had committed yourself[Pg 421] for healing to Him rather than to your own frail and infirm human virtue, or to pernicious and curious arts! He would not have deceived you; for Him your own oracles, on your own showing, acknowledged holy and immortal. It is of Him, too, that the most famous poet speaks, poetically indeed, since he applies it to the person of another, yet truly, if you refer it to Christ, saying, "Under thine auspices, if any traces of our crimes remain, they shall be obliterated, and earth freed from its perpetual fear."[423] By which he indicates that, by reason of the infirmity which attaches to this life, the greatest progress in virtue and righteousness leaves room for the existence, if not of crimes, yet of the traces of crimes, which are obliterated only by that Saviour of whom this verse speaks. For that he did not say this at the prompting of his own fancy, Virgil tells us in almost the last verse of that 4th Eclogue, when he says, "The last age predicted by the Cuman sibyl has now arrived;" whence it plainly appears that this had been dictated by the Cuman sibyl. But those theurgists, or rather demons, who assume the appearance and form of gods, pollute rather than purify the human spirit by false appearances and the delusive mockery of unsubstantial forms. How can those whose own spirit is unclean cleanse the spirit of man? Were they not unclean, they would not be bound by the incantations of an envious man, and would neither be afraid nor grudge to bestow that hollow boon which they promise. But it is sufficient for our purpose that you acknowledge that the intellectual soul, that is, our mind, cannot be justified by theurgy; and that even the spiritual or inferior part of our soul cannot by this act be made eternal and immortal, though you maintain that it can be purified by it. Christ, however, promises life eternal; and therefore to Him the world flocks, greatly to your indignation, greatly also to your astonishment and confusion. What avails your forced avowal that theurgy leads men astray, and deceives vast numbers by its ignorant and foolish teaching, and that it is the most manifest mistake to have recourse by prayer and sacrifice to angels and principalities, when at the same time, to save yourself from the charge of spending labour in vain on such arts, you direct[Pg 422] men to the theurgists, that by their means men, who do not live by the rule of the intellectual soul, may have their spiritual soul purified?
  28. How it is that Porphyry has been so blind as not to recognise the true wisdomChrist.
  You drive men, therefore, into the most palpable error. And yet you are not ashamed of doing so much harm, though you call yourself a lover of virtue and wisdom. Had you been true and faithful in this profession, you would have recognised Christ, the virtue of God and the wisdom of God, and would not, in the pride of vain science, have revolted from His wholesome humility. Nevertheless you acknowledge that the spiritual part of the soul can be purified by the virtue of chastity without the aid of those theurgic arts and mysteries which you wasted your time in learning. You even say, sometimes, that these mysteries do not raise the soul after death, so that, after the termination of this life, they seem to be of no service even to the part you call spiritual; and yet you recur on every opportunity to these arts, for no other purpose, so far as I see, than to appear an accomplished theurgist, and gratify those who are curious in illicit arts, or else to inspire others with the same curiosity. But we give you all praise for saying that this art is to be feared, both on account of the legal enactments against it, and by reason of the danger involved in the very practice of it. And would that in this, at least, you were listened to by its wretched votaries, that they might be withdrawn from entire absorption in it, or might even be preserved from tampering with it at all! You say, indeed, that ignorance, and the numberless vices resulting from it, cannot be removed by any mysteries, but only by the , that is, the Father's mind or intellect conscious of the Father's will. But that Christ is this mind you do not believe; for Him you despise on account of the body He took of a woman and the shame of the cross; for your lofty wisdom spurns such low and contemptible things, and soars to more exalted regions. But He fulfils what the holy prophets truly predicted regarding Him: "I will destroy the wisdom of the wise, and bring to nought the prudence of the prudent."[Pg 423][424] For He does not destroy and bring to nought His own gift in them, but what they arrogate to themselves, and do not hold of Him. And hence the apostle, having quoted this testimony from the prophet, adds, "Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world? For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom; but we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men."[425] This is despised as a weak and foolish thing by those who are wise and strong in themselves; yet this is the grace which heals the weak, who do not proudly boast a blessedness of their own, but rather humbly acknowledge their real misery.
  29. Of the incarnation of our Lord Jesus Christ, which the Platonists in their impiety blush to acknowledge.
  You proclaim the Father and His Son, whom you call the Father's intellect or mind, and between these a third, by whom we suppose you mean the Holy Spirit, and in your own fashion you call these three Gods. In this, though your expressions are inaccurate, you do in some sort, and as through a veil, see what we should strive towards; but the incarnation of the unchangeable Son of God, whereby we are saved, and are enabled to reach the things we believe, or in part understand, this is what you refuse to recognise. You see in a fashion, although at a distance, although with filmy eye, the country in which we should abide; but the way to it you know not. Yet you believe in grace, for you say it is granted to few to reach God by virtue of intelligence. For you do not say, "Few have thought fit or have wished," but, "It has been granted to few,"distinctly acknowledging God's grace, not man's sufficiency. You also use this word more expressly, when, in[Pg 424] accordance with the opinion of Plato, you make no doubt that in this life a man cannot by any means attain to perfect wisdom, but that whatever is l acking is in the future life made up to those who live intellectually, by God's providence and grace. Oh, had you but recognised the grace of God in Jesus Christ our Lord, and that very incarnation of His, wherein He assumed a human soul and body, you might have seemed the brightest example of grace![426] But what am I doing? I know it is useless to speak to a dead man,useless, at least, so far as regards you, but perhaps not in vain for those who esteem you highly, and love you on account of their love of wisdom or curiosity about those arts which you ought not to have learned; and these persons I address in your name. The grace of God could not have been more graciously commended to us than thus, that the only Son of God, remaining unchangeable in Himself, should assume humanity, and should give us the hope of His love, by means of the mediation of a human nature, through which we, from the condition of men, might come to Him who was so far off,the immortal from the mortal; the unchangeable from the changeable; the just from the unjust; the blessed from the wretched. And, as He had given us a natural instinct to desire blessedness and immortality, He Himself continuing to be blessed, but assuming mortality, by enduring what we fear, taught us to despise it, that what we long for He might bestow upon us.
  But in order to your acquiescence in this truth, it is lowliness that is requisite, and to this it is extremely difficult to bend you. For what is there incredible, especially to men like you, accustomed to speculation, which might have predisposed you to believe in this,what is there incredible, I say, in the assertion that God assumed a human soul and body? You yourselves ascribe such excellence to the intellectual soul, which is, after all, the human soul, that you maintain that it can become consubstantial with that intelligence of the Father whom you believe in as the Son of God. What incredible thing is it, then, if some one soul be assumed by Him in an ineffable and unique manner for the salvation of many?[Pg 425] Moreover, our nature itself testifies that a man is incomplete unless a body be united with the soul. This certainly would be more incredible, were it not of all things the most common; for we should more easily believe in a union between spirit and spirit, or, to use your own terminology, between the incorporeal and the incorporeal, even though the one were human, the other divine, the one changeable and the other unchangeable, than in a union between the corporeal and the incorporeal. But perhaps it is the unprecedented birth of a body from a virgin that staggers you? But, so far from this being a difficulty, it ought rather to assist you to receive our religion, that a miraculous person was born miraculously. Or, do you find a difficulty in the fact that, after His body had been given up to death, and had been changed into a higher kind of body by resurrection, and was now no longer mortal but incorruptible, He carried it up into heavenly places? Perhaps you refuse to believe this, because you remember that Porphyry, in these very books from which I have cited so much, and which treat of the return of the soul, so frequently teaches that a body of every kind is to be escaped from, in order that the soul may dwell in blessedness with God. But here, in place of following Porphyry, you ought rather to have corrected him, especially since you agree with him in believing such incredible things about the soul of this visible world and huge material frame. For, as scholars of Plato, you hold that the world is an animal, and a very happy animal, which you wish to be also everlasting. How, then, is it never to be loosed from a body, and yet never lose its happiness, if, in order to the happiness of the soul, the body must be left behind? The sun, too, and the other stars, you not only acknowledge to be bodies, in which you have the cordial assent of all seeing men, but also, in obedience to what you reckon a profounder insight, you declare that they are very blessed animals, and eternal, together with their bodies. Why is it, then, that when the Christian faith is pressed upon you, you forget, or pretend to ignore, what you habitually discuss or teach? Why is it that you refuse to be Christians, on the ground that you hold opinions which, in fact, you yourselves demolish? Is it not because Christ came in lowliness, and ye are proud? The[Pg 426] precise nature of the resurrection bodies of the saints may sometimes occasion discussion among those who are best read in the Christian Scriptures; yet there is not among us the smallest doubt that they shall be everlasting, and of a nature exemplified in the instance of Christ's risen body. But whatever be their nature, since we maintain that they shall be absolutely incorruptible and immortal, and shall offer no hindrance to the soul's contemplation by which it is fixed in God, and as you say that among the celestials the bodies of the eternally blessed are eternal, why do you maintain that, in order to blessedness, every body must be escaped from? Why do you thus seek such a plausible reason for escaping from the Christian faith, if not because, as I again say, Christ is humble and ye proud? Are ye ashamed to be corrected? This is the vice of the proud. It is, forsooth, a degradation for learned men to pass from the school of Plato to the discipleship of Christ, who by His Spirit taught a fisherman to think and to say, "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not."[427] The old saint Simplicianus, afterwards bishop of Milan, used to tell me that a certain Platonist was in the habit of saying that this opening passage of the holy gospel, entitled "According to John," should be written in letters of gold, and hung up in all churches in the most conspicuous place. But the proud scorn to take God for their Master, because "the Word was made flesh and dwelt among us."[428] So that, with these miserable creatures, it is not enough that they are sick, but they boast of their sickness, and are ashamed of the medicine which could heal them. And, doing so, they secure not elevation, but a more disastrous fall.
  30. Porphyry's emendations and modifications of Platonism.
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  This is the religion which possesses the universal way for delivering the soul; for, except by this way, none can be delivered. This is a kind of royal way, which alone leads to a kingdom which does not totter like all temporal dignities, but stands firm on eternal foundations. And when Porphyry says, towards the end of the first book De Regressu Anim, that no system of doctrine which furnishes the universal way for delivering the soul has as yet been received, either from the truest philosophy, or from the ideas and practices of the Indians, or from the reasoning[432] of the Chaldans, or from any source whatever, and that no historical reading had made him acquainted with that way, he manifestly acknowledges that there is such a way, but that as yet he was not acquainted with it. Nothing of all that he had so laboriously learned concerning the deliverance of the soul, nothing of all that he seemed to others, if not to himself, to know and believe, satisfied him. For he perceived that there was still wanting a commanding authority which it might be right to follow in a matter of such importance. And when he says that he had not learned from any truest philosophy a system which possessed the universal way of the soul's deliverance, he shows plainly enough, as it seems to me, either that the philosophy of which he was a disciple was not the truest, or that it did not comprehend such a way. And how can that be the truest philosophy which does not possess this way? For what else is the universal way of the soul's deliverance than that by[Pg 431] which all souls universally are delivered, and without which, therefore, no soul is delivered? And when he says, in addition, "or from the ideas and practices of the Indians, or from the reasoning of the Chaldans, or from any source whatever," he declares in the most unequivocal language that this universal way of the soul's deliverance was not embraced in what he had learned either from the Indians or the Chaldans; and yet he could not forbear stating that it was from the Chaldans he had derived these divine oracles of which he makes such frequent mention. What, therefore, does he mean by this universal way of the soul's deliverance, which had not yet been made known by any truest philosophy, or by the doctrinal systems of those nations which were considered to have great insight in things divine, because they indulged more freely in a curious and fanciful science and worship of angels? What is this universal way of which he acknowledges his ignorance, if not a way which does not belong to one nation as its special property, but is common to all, and divinely bestowed? Porphyry, a man of no mediocre abilities, does not question that such a way exists; for he believes that Divine Providence could not have left men destitute of this universal way of delivering the soul. For he does not say that this way does not exist, but that this great boon and assistance has not yet been discovered, and has not come to his knowledge. And no wonder; for Porphyry lived in an age when this universal way of the soul's deliverance,in other words, the Christian religion,was exposed to the persecutions of idolaters and demon-worshippers, and earthly rulers,[433] that the number of martyrs or witnesses for the truth might be completed and consecrated, and that by them proof might be given that we must endure all bodily sufferings in the cause of the holy faith, and for the commendation of the truth. Porphyry, being a witness of these persecutions, concluded that this way was destined to a speedy extinction, and that it, therefore, was not the universal way of the soul's deliverance, and did not see that the very thing that thus moved him, and deterred him from becoming a Christian, contri buted to the confirmation and more effectual commendation of our religion.
  [Pg 432]

BOOK XVIII. - A parallel history of the earthly and heavenly cities from the time of Abraham to the end of the world, #City of God, #Saint Augustine of Hippo, #Christianity
  Obadiah, so far as his writings are concerned, the briefest of all the prophets, speaks against Idumea, that is, the nation of Esau, that reprobate elder of the twin sons of Isaac and grandsons of Abraham. Now if, by that form of speech in which a part is put for the whole, we take Idumea as put for the nations, we may understand of Christ what he says among other things, "But upon Mount Sion shall be safety, and there shall be a Holy One."[529] And a little after, at the end of the same prophecy, he says, "And those who are saved again shall come up out of Mount Sion, that they may defend Mount Esau, and it shall be a kingdom to the Lord."[530] It is quite evident this was fulfilled when those saved again out of Mount Sion that is, the believers in Christ from Judea, of whom the apostles are chiefly to be acknowledgedwent up to defend Mount Esau. How could they defend it except by making safe, through the preaching of the gospel, those who believed that they might be "delivered from the power of darkness and translated into the kingdom of God?"[531] This he expressed as an inference, adding, "And it shall be to the Lord a kingdom." For Mount Sion signifies Judea, where it is predicted there shall be safety, and a Holy One, that is,[Pg 252] Christ Jesus. But Mount Esau is Idumea, which signifies the Church of the Gentiles, which, as I have expounded, those saved again out of Sion have defended that it should be a kingdom to the Lord. This was obscure before it took place; but what believer does not find it out now that it is done?
  As for the prophet Nahum, through him God says, "I will exterminate the graven and the molten things: I will make thy burial. For lo, the feet of Him that bringeth good tidings and announceth peace are swift upon the mountains! O Judah, celebrate thy festival days, and perform thy vows; for now they shall not go on any more so as to become antiquated. It is completed, it is consumed, it is taken away. He ascendeth who breathes in thy face, delivering thee out of tribulation."[532] Let him that remembers the gospel call to mind who hath ascended from hell and breathed the Holy Spirit in the face of Judah, that is, of the Jewish disciples; for they belong to the New Testament, whose festival days are so spiritually renewed that they cannot become antiquated. Moreover, we already see the graven and molten things, that is, the idols of the false gods, exterminated through the gospel, and given up to oblivion as of the grave, and we know that this prophecy is fulfilled in this very thing.
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  In his prayer, with a song, to whom but the Lord Christ does he say, "O Lord, I have heard Thy hearing, and was afraid: O Lord, I have considered Thy works, and was greatly afraid?"[534] What is this but the inexpressible admiration of the foreknown, new, and sudden salvation of men? "In the midst of two living creatures thou shalt be recognised." What is this but either between the two testaments, or between the[Pg 253] two thieves, or between Moses and Elias talking with Him on the mount? "While the years draw nigh, Thou wilt be recognised; at the coming of the time Thou wilt be shown," does not even need exposition. "While my soul shall be troubled at Him, in wrath Thou wilt be mindful of mercy." What is this but that He puts Himself for the Jews, of whose nation He was, who were troubled with great anger and crucified Christ, when He, mindful of mercy, said, "Father, forgive them, for they know not what they do?"[535] "God shall come from Teman, and the Holy One from the shady and close mountain."[536] What is said here, "He shall come from Teman," some interpret "from the south," or "from the south-west," by which is signified the noonday, that is, the fervour of charity and the splendour of truth. "The shady and close mountain" might be understood in many ways, yet I prefer to take it as meaning the depth of the divine Scriptures, in which Christ is prophesied: for in the Scriptures there are many things shady and close which exercise the mind of the reader; and Christ comes thence when he who has understanding finds Him there. "His power covereth up the heavens, and the earth is full of His praise." What is this but what is also said in the psalm, "Be Thou exalted, O God, above the heavens; and Thy glory above all the earth?"[537] "His splendour shall be as the light." What is it but that the fame of Him shall illuminate believers? "Horns are in His hands." What is this but the trophy of the cross? "And He hath placed the firm charity of His strength"[538] needs no exposition. "Before His face shall go the word, and it shall go forth into the field after His feet." What is this but that He should both be announced before His coming hither and after His return hence? "He stood, and the earth was moved." What is this but that "He stood" for succour, "and the earth was moved" to believe? "He regarded, and the nations melted;" that is, He had compassion, and made the people penitent. "The mountains are broken with violence;" that is, through the power of those who work miracles the pride of the haughty is broken. "The everlasting hills flowed down;"[Pg 254] that is, they are humbled in time that they may be lifted up for eternity. "I saw His goings [made] eternal for His labours;" that is, I beheld His labour of love not left without the reward of eternity. "The tents of Ethiopia shall be greatly afraid, and the tents of the land of Midian;" that is, even those nations which are not under the Roman authority, being suddenly terrified by the news of Thy wonderful works, shall become a Christian people. "Wert Thou angry at the rivers, O Lord? or was Thy fury against the rivers? or was Thy rage against the sea?" This is said because He does not now come to condemn the world, but that the world through Him might be saved.[539] "For Thou shalt mount upon Thy horses, and Thy riding shall be salvation;" that is, Thine evangelists shall carry Thee, for they are guided by Thee, and Thy gospel is salvation to them that believe in Thee. "Bending, Thou wilt bend Thy bow against the sceptres, saith the Lord;" that is, Thou wilt threaten even the kings of the earth with Thy judgment. "The earth shall be cleft with rivers;" that is, by the sermons of those who preach Thee flowing in upon them, men's hearts shall be opened to make confession, to whom it is said, "Rend your hearts and not your garments."[540] What does "The people shall see Thee and grieve" mean, but that in mourning they shall be blessed?[541] What is "Scattering the waters in marching," but that by walking in those who everywhere proclaim Thee, Thou wilt scatter hither and thither the streams of Thy doctrine? What is "The abyss uttered its voice?" Is it not that the depth of the human heart expressed what it perceived? The words, "The depth of its phantasy," are an explanation of the previous verse, for the depth is the abyss; and "Uttered its voice" is to be understood before them, that is, as we have said, it expressed what it perceived. Now the phantasy is the vision, which it did not hold or conceal, but poured forth in confession. "The sun was raised up, and the moon stood still in her course;" that is, Christ ascended into heaven, and the Church was established under her King. "Thy darts shall go in the light;" that is, Thy words shall not be sent in secret, but openly. For He had said to His own disciples, "What I tell[Pg 255] you in darkness, that speak ye in the light."[542] "By threatening thou shalt diminish the earth;" that is, by that threatening Thou shalt humble men. "And in fury Thou shalt cast down the nations;" for in punishing those who exalt themselves Thou dashest them one against another. "Thou wentest forth for the salvation of Thy people, that Thou mightest save Thy Christ; Thou hast sent death on the heads of the wicked." None of these words require exposition. "Thou hast lifted up the bonds, even to the neck." This may be understood even of the good bonds of wisdom, that the feet may be put into its fetters, and the neck into its collar. "Thou hast struck off in amazement of mind the bonds" must be understood for, He lifts up the good and strikes off the bad, about which it is said to Him, "Thou hast broken asunder my bonds,"[543] and that "in amazement of mind," that is, wonderfully. "The heads of the mighty shall be moved in it;" to wit, in that wonder. "They shall open their teeth like a poor man eating secretly." For some of the mighty among the Jews shall come to the Lord, admiring His works and words, and shall greedily eat the bread of His doctrine in secret for fear of the Jews, just as the Gospel has shown they did. "And Thou hast sent into the sea Thy horses, troubling many waters," which are nothing else than many people; for unless all were troubled, some would not be converted with fear, others pursued with fury. "I gave heed, and my belly trembled at the voice of the prayer of my lips; and trembling entered into my bones, and my habit of body was troubled under me." He gave heed to those things which he said, and was himself terrified at his own prayer, which he had poured forth prophetically, and in which he discerned things to come. For when many people are troubled, he saw the threatening tribulation of the Church, and at once acknowledged himself a member of it, and said, "I shall rest in the day of tribulation," as being one of those who are rejoicing in hope, patient in tribulation.[544] "That I may ascend," he says, "among the people of my pilgrimage," departing quite from the wicked people of his carnal kinship, who are not pilgrims in this earth, and do not seek the country above.[545] "Although[Pg 256] the fig-tree," he says, "shall not blossom, neither shall fruit be in the vines; the labour of the olive shall lie, and the fields shall yield no meat; the sheep shall be cut off from the meat, and there shall be no oxen in the stalls." He sees that nation which was to slay Christ about to lose the abundance of spiritual supplies, which, in prophetic fashion, he has set forth by the figure of earthly plenty. And because that nation was to suffer such wrath of God, because, being ignorant of the righteousness of God, it wished to establish its own,[546] he immediately says, "Yet will I rejoice in the Lord; I will joy in God my salvation. The Lord God is my strength, and He will set my feet in completion; He will place me above the heights, that I may conquer in His song," to wit, in that song of which something similar is said in the psalm, "He set my feet upon a rock, and directed my goings, and put in my mouth a new song, a hymn to our God."[547] He therefore conquers in the song of the Lord, who takes pleasure in His praise, not in his own; that "He that glorieth, let him glory in the Lord."[548] But some copies have, "I will joy in God my Jesus," which seems to me better than the version of those who, wishing to put it in Latin, have not set down that very name which for us it is dearer and sweeter to name.
  33. What Jeremiah and Zephaniah have, by the prophetic Spirit, spoken before concerning Christ and the calling of the nations.
  Jeremiah, like Isaiah, is one of the greater prophets, not of the minor, like the others from whose writings I have just given extracts. He prophesied when Josiah reigned in Jerusalem, and Ancus Martius at Rome, when the captivity of the Jews was already at hand; and he continued to prophesy down to the fifth month of the captivity, as we find from his writings. Zephaniah, one of the minor prophets, is put along with him, because he himself says that he prophesied in the days of Josiah; but he does not say till when. Jeremiah thus prophesied not only in the times of Ancus Martius, but also in those of Tarquinius Priscus, whom the Romans had for their fifth king. For he had already begun to reign when that captivity took place. Jeremiah, in prophesying of Christ, says, "The breath of our mouth, the Lord Christ, was taken in[Pg 257] our sins,"[549] thus briefly showing both that Christ is our Lord and that He suffered for us. Also in another place he says, "This is my God, and there shall none other be accounted of in comparison of Him; who hath found out all the way of prudence, and hath given it to Jacob His servant, and to Israel His beloved: afterward He was seen on the earth, and conversed with men."[550] Some attribute this testimony not to Jeremiah, but to his secretary, who was called Baruch; but it is more commonly ascribed to Jeremiah. Again the same prophet says concerning Him, "Behold the days come, saith the Lord, that I will raise up unto David a righteous shoot, and a King shall reign and shall be wise, and shall do judgment and justice in the earth. In those days Judah shall be saved, and Israel shall dwell confidently: and this is the name which they shall call Him, Our righteous Lord."[551] And of the calling of the nations which was to come to pass, and which we now see fulfilled, he thus spoke: "O Lord my God, and my refuge in the day of evils, to Thee shall the nations come from the utmost end of the earth, saying, Truly our fathers have worshipped lying images, wherein there is no profit."[552] But that the Jews, by whom He behoved even to be slain, were not going to acknowledge Him, this prophet thus intimates: "Heavy is the heart through all; and He is a man, and who shall know Him?"[553] That passage also is his which I have quoted in the seventeenth book concerning the new testament, of which Christ is the Mediator. For Jeremiah himself says, "Behold, the days come, saith the Lord, that I will complete over the house of Jacob a new testament," and the rest, which may be read there.[554]
  For the present I shall put down those predictions about Christ by the prophet Zephaniah, who prophesied with Jeremiah. "Wait ye upon me, saith the Lord, in the day of my resurrection, in the future; because it is my determination to assemble the nations, and gather together the kingdoms."[555] And again he says, "The Lord will be terrible upon them, and will exterminate all the gods of the earth; and they shall[Pg 258] worship Him every man from his place, even all the isles of the nations."[556] And a little after he says, "Then will I turn to the people a tongue, and to His offspring, that they may call upon the name of the Lord, and serve Him under one yoke. From the borders of the rivers of Ethiopia shall they bring sacrifices unto me. In that day thou shalt not be confounded for all thy curious inventions, which thou hast done impiously against me: for then I will take away from thee the naughtiness of thy trespass; and thou shalt no more magnify thyself above thy holy mountain. And I will leave in thee a meek and humble people, and they who shall be left of Israel shall fear the name of the Lord."[557] These are the remnant of whom the apostle quotes that which is elsewhere prophesied: "Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved."[558] These are the remnant of that nation who have believed in Christ.
  --
  Malachi, foretelling the Church which we now behold propagated through Christ, says most openly to the Jews, in the person of God, "I have no pleasure in you, and I will not accept a gift at your hand. For from the rising even to the going down of the sun, my name is great among the nations; and in every place sacrifice shall be made, and a pure oblation shall be offered unto my name: for my name shall be great among the nations, saith the Lord."[566] Since we can already see this sacrifice offered to God in every place, from the rising of the sun to his going down, through Christ's priesthood after the order of Melchisedec, while the Jews, to whom it was said, "I have no pleasure in you, neither will I accept a gift at your hand," cannot deny that their sacrifice has ceased, why do they still look for another Christ, when they read this in the prophecy, and see it fulfilled, which could not be fulfilled except through Him? And a little after he says of Him, in the person of God, "My covenant was with Him of life and peace; and I gave to Him that He might fear me with fear, and be afraid before my name. The law of truth was in His mouth: directing in peace He hath walked with me, and hath turned many away from iniquity. For the Priest's lips shall keep knowledge, and they shall seek the law at His mouth: for He is the Angel of the Lord Almighty."[567] Nor is it to be wondered at that Christ Jesus is called the Angel of the[Pg 261] Almighty God. For just as He is called a servant on account of the form of a servant in which He came to men, so He is called an angel on account of the evangel which He proclaimed to men. For if we interpret these Greek words, evangel is "good news," and angel is "messenger." Again he says of Him, "Behold I will send mine angel, and He will look out the way before my face: and the Lord, whom ye seek, shall suddenly come into His temple, even the Angel of the testament, whom ye desire. Behold, He cometh, saith the Lord Almighty, and who shall abide the day of His entry, or who shall stand at His appearing?"[568] In this place he has foretold both the first and second advent of Christ: the first, to wit, of which he says, "And He shall come suddenly into His temple;" that is, into His flesh, of which He said in the Gospel, "Destroy this temple, and in three days I will raise it up again."[569] And of the second advent he says, "Behold, He cometh, saith the Lord Almighty, and who shall abide the day of His entry, or who shall stand at His appearing?" But what he says, "The Lord whom ye seek, and the Angel of the testament whom ye desire," just means that even the Jews, according to the Scriptures which they read, shall seek and desire Christ. But many of them did not acknowledge that He whom they sought and desired had come, being blinded in their hearts, which were preoccupied with their own merits. Now what he here calls the testament, either above, where he says, "My testament had been with Him," or here, where he has called Him the Angel of the testament, we ought, beyond a doubt, to take to be the new testament, in which the things promised are eternal, and not the old, in which they are only temporal. Yet many who are weak are troubled when they see the wicked abound in such temporal things, because they value them greatly, and serve the true God to be rewarded with them. On this account, to distinguish the eternal blessedness of the new testament, which shall be given only to the good, from the earthly felicity of the old, which for the most part is given to the bad as well, the same prophet says, "Ye have made your words burdensome to me: yet ye have said, In what have we spoken ill of Thee? Ye have said,[Pg 262] Foolish is every one who serves God; and what profit is it that we have kept His observances, and that we have walked as suppliants before the face of the Lord Almighty? And now we call the aliens blessed; yea, all that do wicked things are built up again; yea, they are opposed to God and are saved. They that feared the Lord uttered these reproaches every one to his neighbour: and the Lord hearkened and heard; and He wrote a book of remembrance before Him, for them that fear the Lord and that revere His name."[570] By that book is meant the New Testament. Finally, let us hear what follows: "And they shall be an acquisition for me, saith the Lord Almighty, in the day which I make; and I will choose them as a man chooseth his son that serveth him. And ye shall return, and shall discern between the just and the unjust, and between him that serveth God and him that serveth Him not. For, behold, the day cometh burning as an oven, and it shall burn them up; and all the aliens and all that do wickedly shall be stubble: and the day that shall come will set them on fire, saith the Lord Almighty, and shall leave neither root nor branch. And unto you that fear my name shall the Sun of Righteousness arise, and health shall be in His wings; and ye shall go forth, and exult as calves let loose from bonds. And ye shall tread down the wicked, and they shall be ashes under your feet, in the day in which I shall do [this], saith the Lord Almighty."[571] This day is the day of judgment, of which, if God will, we shall speak more fully in its own place.
  36. About Esdras and the books of the Maccabees.
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  But that nation, that people, that city, that republic, these Israelites, to whom the oracles of God were entrusted, by no means confounded with similar licence false prophets with the true prophets; but, agreeing together, and differing in nothing, acknowledged and upheld the au thentic authors of their sacred books. These were their philosophers, these were their sages, divines, prophets, and teachers of probity and piety. Whoever was wise and lived according to them was wise and lived not according to men, but according to God who hath spoken by them. If sacrilege is forbidden there, God hath forbidden[Pg 270] it. If it is said, "Honour thy father and thy mother,"[576] God hath commanded it. If it is said, "Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal,"[577] and other similar commandments, not human lips but the divine oracles have enounced them. Whatever truth certain philosophers, amid their false opinions, were able to see, and strove by laborious discussions to persuade men of,such as that God has made this world, and Himself most providently governs it, or of the nobility of the virtues, of the love of country, of fidelity in friendship, of good works and everything pertaining to virtuous manners, although they knew not to what end and what rule all these things were to be referred,all these, by words prophetic, that is, divine, although spoken by men, were commended to the people in that city, and not inculcated by contention in arguments, so that he who should know them might be afraid of contemning, not the wit of men, but the oracle of God.
    42. By what dispensation of God's providence the sacred Scriptures of the Old Testament were translated out of Hebrew into Greek, that they might be made known to all the nations.
  --
  For while there were other interpreters who translated these sacred oracles out of the Hebrew tongue into Greek, as Aquila, Symmachus, and Theodotion, and also that translation which, as the name of the author is unknown, is quoted as the fifth edition, yet the Church has received this Septuagint translation just as if it were the only one; and it has been used by the Greek Christian people, most of whom are not aware that there is any other. From this translation there has also been made a translation in the Latin tongue, which the Latin churches use. Our times, however, have enjoyed the advantage of the presbyter Jerome, a man most learned, and skilled in all three languages, who translated these same Scriptures into the Latin speech, not from the Greek, but from the Hebrew. But although the Jews acknowledge this very learned labour of his to be faithful, while they contend that the Septuagint translators have erred in many places, still the churches of Christ judge that no one should be preferred to the authority of so many men, chosen for this very great work by Eleazar, who was then high priest; for even if there had not appeared in them one spirit, without doubt divine, and[Pg 272] the seventy learned men had, after the manner of men, compared together the words of their translation, that what pleased them all might stand, no single translator ought to be preferred to them; but since so great a sign of divinity has appeared in them, certainly, if any other translator of their Scriptures from the Hebrew into any other tongue is faithful, in that case he agrees with these seventy translators, and if he is not found to agree with them, then we ought to believe that the prophetic gift is with them. For the same Spirit who was in the prophets when they spoke these things was also in the seventy men when they translated them, so that assuredly they could also say something else, just as if the prophet himself had said both, because it would be the same Spirit who said both; and could say the same thing differently, so that, although the words were not the same, yet the same meaning should shine forth to those of good understanding; and could omit or add something, so that even by this it might be shown that there was in that work not human bondage, which the translator owed to the words, but rather divine power, which filled and ruled the mind of the translator. Some, however, have thought that the Greek copies of the Septuagint version should be emended from the Hebrew copies; yet they did not dare to take away what the Hebrew l acked and the Septuagint had, but only added what was found in the Hebrew copies and was l acking in the Septuagint, and noted them by placing at the beginning of the verses certain marks in the form of stars which they call asterisks. And those things which the Hebrew copies have not, but the Septuagint have, they have in like manner marked at the beginning of the verses by horizontal spit-shaped marks like those by which we denote ounces; and many copies having these marks are circulated even in Latin.[578] But we cannot, without inspecting both kinds of copies, find out those things which are neither omitted nor added, but expressed differently, whether they yield another meaning not in itself unsuitable, or can be shown to explain the same meaning in another way. If, then, as it behoves us, we behold nothing else in these Scriptures than what the Spirit of God has spoken through[Pg 273] men, if anything is in the Hebrew copies and is not in the version of the Seventy, the Spirit of God did not choose to say it through them, but only through the prophets. But whatever is in the Septuagint and not in the Hebrew copies, the same Spirit chose rather to say through the latter, thus showing that both were prophets. For in that manner He spoke as He chose, some things through Isaiah, some through Jeremiah, some through several prophets, or else the same thing through this prophet and through that. Further, whatever is found in both editions, that one and the same Spirit willed to say through both, but so as that the former preceded in prophesying, and the latter followed in prophetically interpreting them; because, as the one Spirit of peace was in the former when they spoke true and concordant words, so the selfsame one Spirit hath appeared in the latter, when, without mutual conference, they yet interpreted all things as if with one mouth.
    44. How the threat of the destruction of the Ninevites is to be understood, which in the Hebrew extends to forty days, while in the Septuagint it is contracted to three.
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  While Herod, therefore, reigned in Judea, and Csar Augustus was emperor at Rome, the state of the republic being already changed, and the world being set at peace by him, Christ was born in Bethlehem of Judah, man manifest out of a human virgin, God hidden out of God the Father. For so had the prophet foretold: "Behold, a virgin shall conceive in the womb, and bring forth a Son, and they shall call His name Immanuel, which, being interpreted, is, God with us."[584] He did many miracles that He might commend God in Himself, some of which, even as many as seemed sufficient to proclaim Him, are contained in the evangelic Scripture. The first of these is, that He was so wonderfully born, and the last, that with His body raised up again from the dead He ascended into heaven. But the Jews who slew Him, and would not believe in Him, because it behoved Him to die and rise again, were yet more miserably wasted by the Romans, and utterly[Pg 278] rooted out from their kingdom, where aliens had already ruled over them, and were dispersed through the lands (so that indeed there is no place where they are not), and are thus by their own Scriptures a testimony to us that we have not forged the prophecies about Christ. And very many of them, considering this, even before His passion, but chiefly after His resurrection, believed on Him, of whom it was predicted, "Though the number of the children of Israel be as the sand of the sea, the remnant shall be saved."[585] But the rest are blinded, of whom it was predicted, "Let their table be made before them a trap, and a retri bution, and a stumbling-block. Let their eyes be darkened lest they see, and bow down their b ack alway."[586] Therefore, when they do not believe our Scriptures, their own, which they blindly read, are fulfilled in them, lest perchance any one should say that the Christians have forged these prophecies about Christ which are quoted under the name of the sibyl, or of others, if such there be, who do not belong to the Jewish people. For us, indeed, those suffice which are quoted from the books of our enemies, to whom we make our acknowledgment, on account of this testimony which, in spite of themselves, they contri bute by their possession of these books, while they themselves are dispersed among all nations, wherever the Church of Christ is spread abroad. For a prophecy about this thing was sent before in the Psalms, which they also read, where it is written, "My God, His mercy shall prevent me. My God hath shown me concerning mine enemies, that Thou shalt not slay them, lest they should at last forget Thy law: disperse them in Thy might."[587] Therefore God has shown the Church in her enemies the Jews the grace of His compassion, since, as saith the apostle, "their offence is the salvation of the Gentiles."[588] And therefore He has not slain them, that is, He has not let the knowledge that they are Jews be lost in them, although they have been conquered by the Romans, lest they should forget the law of God, and their testimony should be of no avail in this matter of which we treat. But it was not enough that he should say, "Slay them not, lest they should[Pg 279] at last forget Thy law," unless he had also added, "Disperse them;" because if they had only been in their own land with that testimony of the Scriptures, and not everywhere, certainly the Church which is everywhere could not have had them as witnesses among all nations to the prophecies which were sent before concerning Christ.
  47. Whether before Christian times there were any outside of the Israelite race who belonged to the fellowship of the heavenly city.
  Wherefore if we read of any foreigner that is, one neither born of Israel nor received by that people into the canon of the sacred bookshaving prophesied something about Christ, if it has come or shall come to our knowledge, we can refer to it over and above; not that this is necessary, even if wanting, but because it is not incongruous to believe that even in other nations there may have been men to whom this mystery was revealed, and who were also impelled to proclaim it, whether they were partakers of the same grace or had no experience of it, but were taught by bad angels, who, as we know, even confessed the present Christ, whom the Jews did not acknowledge. Nor do I think the Jews themselves dare contend that no one has belonged to God except the Israelites, since the increase of Israel began on the rejection of his elder brother. For in very deed there was no other people who were specially called the people of God; but they cannot deny that there have been certain men even of other nations who belonged, not by earthly but heavenly fellowship, to the true Israelites, the citizens of the country that is above. Because, if they deny this, they can be most easily confuted by the case of the holy and wonderful man Job, who was neither a native nor a proselyte, that is, a stranger joining the people of Israel, but, being bred of the Idumean race, arose there and died there too, and who is so praised by the divine oracle, that no man of his times is put on a level with him as regards justice and piety. And although we do not find his date in the chronicles, yet from his book, which for its merit the Israelites have received as of canonical authority, we gather that he was in the third generation after Israel. And I doubt not it was divinely provided, that from this one case we might know that among other nations also there might be[Pg 280] men pertaining to the spiritual Jerusalem who have lived according to God and have pleased Him. And it is not to be supposed that this was granted to any one, unless the one Mediator between God and men, the Man Christ Jesus,[589] was divinely revealed to him; who was pre-announced to the saints of old as yet to come in the flesh, even as He is announced to us as having come, that the selfsame faith through Him may lead all to God who are predestinated to be the city of God, the house of God, and the temple of God. But whatever prophecies concerning the grace of God through Christ Jesus are quoted, they may be thought to have been forged by the Christians. So that there is nothing of more weight for confuting all sorts of aliens, if they contend about this matter, and for supporting our friends, if they are truly wise, than to quote those divine predictions about Christ which are written in the books of the Jews, who have been torn from their native abode and dispersed over the whole world in order to bear this testimony, so that the Church of Christ has everywhere increased.
    48. That Haggai's prophecy, in which he said that the glory of the house of God would be greater than that of the first had been,[590] was really fulfilled, not in the rebuilding of the temple, but in the Church of Christ.
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  In this wicked world, in these evil days, when the Church measures her future loftiness by her present humility, and is exercised by goading fears, tormenting sorrows, disquieting labours, and dangerous temptations, when she soberly rejoices, rejoicing only in hope, there are many reprobate mingled with the good, and both are gathered together by the gospel as in[Pg 282] a drag net;[596] and in this world, as in a sea, both swim enclosed without distinction in the net, until it is brought ashore, when the wicked must be separated from the good, that in the good, as in His temple, God may be all in all. We acknowledge, indeed, that His word is now fulfilled who spake in the psalm, and said, "I have announced and spoken; they are multiplied above number."[597] This takes place now, since He has spoken, first by the mouth of his forerunner John, and afterward by His own mouth, saying, "Repent: for the kingdom of heaven is at hand."[598] He chose disciples, whom He also called apostles,[599] of lowly birth, unhonoured, and illiterate, so that whatever great thing they might be or do, He might be and do it in them. He had one among them whose wickedness He could use well in order to accomplish His appointed passion, and furnish His Church an example of bearing with the wicked. Having sown the holy gospel as much as that behoved to be done by His bodily presence, He suffered, died, and rose again, showing by His passion what we ought to suffer for the truth, and by His resurrection what we ought to hope for in adversity; saving always the mystery of the sacrament, by which His blood was shed for the remission of sins. He held converse on the earth forty days with His disciples, and in their sight ascended into heaven, and after ten days sent the promised Holy Spirit. It was given as the chief and most necessary sign of His coming on those who had believed, that every one of them spoke in the tongues of all nations; thus signifying that the unity of the catholic Church would embrace all nations, and would in like manner speak in all tongues.
  50. Of the preaching of the gospel, which is made more famous and powerful by the sufferings of its preachers.

BOOK XVII. - The history of the city of God from the times of the prophets to Christ, #City of God, #Saint Augustine of Hippo, #Christianity
  Do you say that these are the words of a single weak woman giving thanks for the birth of a son? Can the mind of men be so much averse to the light of truth as not to perceive that the sayings this woman pours forth exceed her measure? Moreover, he who is suitably interested in these things which have already begun to be fulfilled even in this earthly pilgrimage also, does he not apply his mind, and perceive, and acknowledge, that through this womanwhose very name, which is Hannah, means "His grace"the very Christian religion, the very city of God, whose king and founder is Christ, in fine, the very grace of God, hath thus spoken by the prophetic Spirit, whereby the proud are cut off so that they fall, and the humble are filled so that they rise, which that hymn chiefly celebrates? Unless perchance any one will say that this woman prophesied nothing, but only lauded God with exulting praise on account of the son whom she had obtained in answer to prayer. What then does she mean when she says, "The bow of the mighty hath He made weak, and the weak are girded with strength; they that were full of bread are diminished, and the hungry have gone beyond the earth; for the barren hath born seven, and she that hath many children is waxed feeble?" Had she herself born seven, although she had been barren? She had only one when she said that; neither did she bear seven afterwards, nor six, with whom Samuel himself might be the seventh, but three males and two females. And then, when[Pg 172] as yet no one was king over that people, whence, if she did not prophesy, did she say what she puts at the end, "He giveth strength to our kings, and shall exalt the horn of His Christ?"
  Therefore let the Church of Christ, the city of the great King,[349] full of grace, prolific of offspring, let her say what the prophecy uttered about her so long before by the mouth of this pious mother confesses, "My heart is made strong in the Lord, and my horn is exalted in my God." Her heart is truly made strong, and her horn is truly exalted, because not in herself, but in the Lord her God. "My mouth is enlarged over mine enemies;" because even in pressing straits the word of God is not bound, not even in preachers who are bound.[350] "I am made glad," she says, "in Thy salvation." This is Christ Jesus Himself, whom old Simeon, as we read in the Gospel, embracing as a little one, yet recognising as great, said, "Lord, now lettest Thou Thy servant depart in peace, for mine eyes have seen Thy salvation."[351] Therefore may the Church say, "I am made glad in Thy salvation. For there is none holy as the Lord, and none is righteous as our God;" as holy and sanctifying, just and justifying.[352] "There is none holy beside Thee;" because no one becomes so except by reason of Thee. And then it follows, "Do not glory so proudly, and do not speak lofty things, neither let vaunting talk come out of your mouth. For a God of knowledge is the Lord." He knows you even when no one knows; for "he who thinketh himself to be something when he is nothing deceiveth himself."[353] These things are said to the adversaries of the city of God who belong to Babylon, who presume in their own strength, and glory in themselves, not in the Lord; of whom are also the carnal Israelites, the earth-born inhabitants of the earthly Jerusalem, who, as saith the apostle, "being ignorant of the righteousness of God,"[354] that is, which God, who alone is just, and the justifier, gives to man, "and wishing to establish their own," that is, which is as it were procured by their own selves, not bestowed by Him, "are not subject to the righteousness of God," just because they are[Pg 173] proud, and think they are able to please God with their own, not with that which is of God, who is the God of knowledge, and therefore also takes the oversight of consciences, there beholding the thoughts of men that they are vain,[355] if they are of men, and are not from Him. "And preparing," she says, "His curious designs." What curious designs do we think these are, save that the proud must fall, and the humble rise? These curious designs she recounts, saying, "The bow of the mighty is made weak, and the weak are girded with strength." The bow is made weak, that is, the intention of those who think themselves so powerful, that without the gift and help of God they are able by human sufficiency to fulfil the divine commandments; and those are girded with strength whose inward cry is, "Have mercy upon me, O Lord, for I am weak."[356]
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  "The Lord killeth and maketh alive:" He has killed her who had many children, and made this barren one alive, so that she has born seven. Although it may be more suitably understood that He has made those same alive whom He has killed. For she, as it were, repeats that by adding, "He bringeth down to hell, and bringeth up." To whom truly the apostle says, "If ye be dead with Christ, seek those things which are above, where Christ sitteth on the right hand of God."[361] Therefore they are killed by the Lord in a salutary way, so that he adds, "Savour things which are above, not things on the earth;" so that these are they who, hungering, have passed beyond the earth. "For ye are dead," he says: behold how God savingly kills! Then there follows, "And your life is hid with Christ in God:" behold how God makes the same alive! But does He bring them down to hell and bring them up again? It is without controversy among believers that we best see both parts of this work fulfilled in Him, to wit, our Head, with whom the apostle has said our life is hid in God. "For when He spared not His own Son, but delivered Him up for us all,"[362] in that way, certainly, He has killed Him. And forasmuch as He raised Him up again from the dead, He has made Him alive again. And since His voice is acknowledged in the prophecy, "Thou wilt not leave my soul in hell,"[363] He has brought Him down to hell and brought Him up again. By this poverty of His we are made rich;[364] for "the Lord maketh poor and maketh rich." But that we may know what this is, let us hear what follows: "He bringeth low and lifteth up;" and truly He humbles the[Pg 175] proud and exalts the humble. Which we also read elsewhere, "God resisteth the proud, but giveth grace to the humble."[365] This is the burden of the entire song of this woman whose name is interpreted "His grace."
  Farther, what is added, "He raiseth up the poor from the earth," I understand of none better than of Him who, as was said a little ago, "was made poor for us, when He was rich, that by His poverty we might be made rich." For He raised Him from the earth so quickly that His flesh did not see corruption. Nor shall I divert from Him what is added, "And raiseth up the poor from the dunghill." For indeed he who is the poor man is also the beggar.[366] But by the dunghill from which he is lifted up we are with the greatest reason to understand the persecuting Jews, of whom the apostle says, when telling that when he belonged to them he persecuted the Church, "What things were gain to me, those I counted loss for Christ; and I have counted them not only loss, but even dung, that I might win Christ."[367] Therefore that poor one is raised up from the earth above all the rich, and that beggar is lifted up from that dunghill above all the wealthy, "that he may sit among the mighty of the people," to whom He says, "Ye shall sit upon twelve thrones,"[368] "and to make them inherit the throne of glory." For these mighty ones had said, "Lo, we have forsaken all and followed Thee." They had most mightily vowed this vow.
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  He who thinks this grand promise was fulfilled in Solomon greatly errs; for he attends to the saying, "He shall build me an house," but he does not attend to the saying, "His house shall be faithful, and his kingdom for evermore before me." Let him therefore attend and behold the house of Solomon full of strange women worshipping false gods, and the king himself, aforetime wise, seduced by them, and cast down into the same idolatry: and let him not dare to think that God either promised this falsely, or was unable to foreknow that Solomon and his house would become what they did. But we ought not to be in doubt here, or to see the fulfilment of these things save in Christ our Lord, who was made of the seed of David according to the flesh,[406] lest we should vainly and uselessly look for some other here, like the carnal Jews. For even they understand this much, that the son whom they read of in that place as promised to David was not Solomon; so that, with wonderful blindness to Him who was promised and is now declared with so great manifestation, they say they hope for another. Indeed, even in Solomon there appeared some image of the future event, in that he built the temple, and had peace according to his name (for Solomon means "pacific"), and in the beginning of his reign was wonderfully praiseworthy; but while, as a shadow of Him that should come, he foreshowed Christ our Lord, he did not also in his own person resemble Him. Whence some things concerning him are so written as if they were prophesied of himself, while the Holy Scripture, prophesying even by events, somehow delineates in him the figure of things to come. For, besides the books of divine history, in which his reign is narrated, the 72d Psalm also is inscribed in the title with his name, in which so many things are said which cannot at all apply to him, but which apply to the Lord Christ with such evident fitness as makes it quite apparent that in the one the figure is in some way shadowed forth, but in the other the truth itself is presented. For it is known within what bounds the kingdom of Solomon was enclosed; and yet[Pg 191] in that psalm, not to speak of other things, we read, "He shall have dominion from sea even to sea, and from the river to the ends of the earth,"[407] which we see fulfilled in Christ. Truly he took the beginning of His reigning from the river where John baptized; for, when pointed out by him, He began to be acknowledged by the disciples, who called Him not only Master, but also Lord.
  Nor was it for any other reason that, while his father David was still living, Solomon began to reign, which happened to none other of their kings, except that from this also it might be clearly apparent that it was not himself this prophecy spoken to his father signified beforehand, saying, "And it shall come to pass when thy days be fulfilled, and thou shalt sleep with thy fathers, that I will raise up thy seed which shall proceed out of thy bowels, and I will prepare His kingdom." How, therefore, shall it be thought on account of what follows, "He shall build me an house," that this Solomon is prophesied, and not rather be understood on account of what precedes, "When thy days be fulfilled, and thou shalt sleep with thy fathers, I will raise up thy seed after thee," that another pacific One is promised, who is foretold as about to be raised up, not before David's death, as he was, but after it? For however long the interval of time might be before Jesus Christ came, beyond doubt it was after the death of king David, to whom He was so promised, that He behoved to come, who should build an house of God, not of wood and stone, but of men, such as we rejoice He does build. For to this house, that is, to believers, the apostle saith, "The temple of God is holy, which temple ye are."[408]
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  For whatever direct and manifest prophetic utterances there may be about anything, it is necessary that those which are tropical should be mingled with them; which, chiefly on account of those of slower understanding, thrust upon the more learned the laborious task of clearing up and expounding them. Some of them, indeed, on the very first blush, as soon as they are spoken, exhibit Christ and the Church, although some things in them that are less intelligible remain to be expounded at leisure. We have an example of this in that same Book of Psalms: "My heart bubbled up a good matter: I utter my words to the king. My tongue is the pen of a scribe, writing swiftly. Thy form is beautiful beyond the sons of men; grace is poured out in Thy lips: therefore God hath blessed Thee for evermore. Gird Thy sword about Thy thigh, O Most Mighty. With Thy goodliness and Thy beauty go forward, proceed prosperously, and reign, because of Thy truth, and meekness, and righteousness; and Thy right hand shall lead Thee forth wonderfully. Thy sharp arrows are most powerful. The people shall fall under Thee: in the heart of the King's enemies. Thy throne, O God, is for ever and ever: a rod of direction is the rod of Thy kingdom. Thou hast loved righteousness, and hast hated iniquity: therefore God,[Pg 202] Thy God, hath anointed Thee with the oil of exultation above Thy fellows. Myrrh and drops, and cassia from Thy vestments, from the houses of ivory: out of which the daughters of kings have delighted Thee in Thine honour."[446] Who is there, no matter how slow, but must here recognise Christ whom we preach, and in whom we believe, if he hears that He is God, whose throne is for ever and ever, and that He is anointed by God, as God indeed anoints, not with a visible, but with a spiritual and intelligible chrism? For who is so untaught in this religion, or so deaf to its far and wide spread fame, as not to know that Christ is named from this chrism, that is, from this anointing? But when it is acknowledged that this King is Christ, let each one who is already subject to Him who reigns because of truth, meekness, and righteousness, inquire at his leisure into these other things that are here said tropically: how His form is beautiful beyond the sons of men, with a certain beauty that is the more to be loved and admired the less it is corporeal; and what His sword, arrows, and other things of that kind may be, which are set down, not properly, but tropically.
  Then let him look upon His Church, joined to her so great Husband in spiritual marriage and divine love, of which it is said in these words which follow, "The queen stood upon Thy right hand in gold-embroidered vestments, girded about with variety. Hearken, O daughter, and look, and incline thine ear; forget also thy people, and thy father's house. Because the King hath greatly desired thy beauty; for He is the Lord thy God. And the daughters of Tyre shall worship Him with gifts; the rich among the people shall entreat Thy face. The daughter of the King has all her glory within, in golden fringes, girded about with variety. The virgins shall be brought after her to the King: her neighbours shall be brought to Thee. They shall be brought with gladness and exultation: they shall be led into the temple of the King. Instead of thy fathers, sons shall be born to thee: thou shalt establish them as princes over all the earth. They shall be mindful of thy name in every generation and descent. Therefore shall the people acknowledge thee for evermore, even for[Pg 203] ever and ever."[447] I do not think any one is so stupid as to believe that some poor woman is here praised and described, as the spouse, to wit, of Him to whom it is said, "Thy throne, O God, is for ever and ever: a rod of direction is the rod of Thy kingdom. Thou hast loved righteousness and hated iniquity: therefore God, Thy God, hath anointed Thee with the oil of exultation above Thy fellows;"[448] that is, plainly, Christ above Christians. For these are His fellows, out of the unity and concord of whom in all nations that queen is formed, as it is said of her in another psalm, "The city of the great King."[449] The same is Sion spiritually, which name in Latin is interpreted speculatio (discovery); for she descries the great good of the world to come, because her attention is directed thither. In the same way she is also Jerusalem spiritually, of which we have already said many things. Her enemy is the city of the devil, Babylon, which is interpreted "confusion." Yet out of this Babylon this queen is in all nations set free by regeneration, and passes from the worst to the best King,that is, from the devil to Christ. Wherefore it is said to her, "Forget thy people and thy father's house." Of this impious city those also are a portion who are Israelites only in the flesh and not by faith, enemies also of this great King Himself, and of His queen. For Christ, having come to them, and been slain by them, has the more become the King of others, whom He did not see in the flesh. Whence our King Himself says through the prophecy of a certain psalm, "Thou wilt deliver me from the contradictions of the people; Thou wilt make me head of the nations. A people whom I have not known hath served me: in the hearing of the ear it hath obeyed me."[450] Therefore this people of the nations, which Christ did not know in His bodily presence, yet has believed in that Christ as announced to it; so that it might be said of it with good reason, "In the hearing of the ear it hath obeyed me," for "faith is by hearing."[451] This people, I say, added to those who are the true Israelites both by the flesh and by faith, is the city of God, which has brought forth Christ Himself according to the flesh, since He[Pg 204] was in these Israelites only. For thence came the Virgin Mary, in whom Christ assumed flesh that He might be man. Of which city another psalm says, "Mother Sion, shall a man say, and the man is made in her, and the Highest Himself hath founded her."[452] Who is this Highest, save God? And thus Christ, who is God, before He became man through Mary in that city, Himself founded it by the patriarchs and prophets. As therefore was said by prophecy so long before to this queen, the city of God, what we already can see fulfilled, "Instead of thy fathers, sons are born to thee; thou shalt make them princes over all the earth;"[453] so out of her sons truly are set up even her fathers [princes] through all the earth, when the people, coming together to her, confess to her with the confession of eternal praise for ever and ever. Beyond doubt, whatever interpretation is put on what is here expressed somewhat darkly in figurative language, ought to be in agreement with these most manifest things.
  17. Of those things in the 110th Psalm which relate to the priesthood of Christ, and in the 22d to His passion.
  Just as in that psalm also where Christ is most openly proclaimed as Priest, even as He is here as King, "The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool."[454] That Christ sits on the right hand of God the Father is believed, not seen; that His enemies also are put under His feet doth not yet appear; it is being done, [therefore] it will appear at last: yea, this is now believed, afterward it shall be seen. But what follows, "The Lord will send forth the rod of Thy strength out of Sion, and rule Thou in the midst of Thine enemies,"[455] is so clear, that to deny it would imply not merely unbelief and mistake, but downright impudence. And even enemies must certainly confess that out of Sion has been sent the law of Christ which we call the gospel, and acknowledge as the rod of His strength. But that He rules in the midst of His enemies, these same enemies among whom He rules themselves bear witness, gnashing their teeth and consuming away, and having power to do nothing against Him. Then what he says a little after,[Pg 205] "The Lord hath sworn and will not repent,"[456] by which words He intimates that what He adds is immutable, "Thou art a priest for ever after the order of Melchizedek,"[457] who is permitted to doubt of whom these things are said, seeing that now there is nowhere a priesthood and sacrifice after the order of Aaron, and everywhere men offer under Christ as the Priest, which Melchizedek showed when he blessed Abraham? Therefore to these manifest things are to be referred, when rightly understood, those things in the same psalm that are set down a little more obscurely, and we have already made known in our popular sermons how these things are to be rightly understood. So also in that where Christ utters through prophecy the humiliation of His passion, saying, "They pierced my hands and feet; they counted all my bones. Yea, they looked and stared at me."[458] By which words he certainly meant His body stretched out on the cross, with the hands and feet pierced and perforated by the striking through of the nails, and that He had in that way made Himself a spectacle to those who looked and stared. And he adds, "They parted my garments among them, and over my vesture they cast lots."[459] How this prophecy has been fulfilled the Gospel history narrates. Then, indeed, the other things also which are said there less openly are rightly understood when they agree with those which shine with so great clearness; especially because those things also which we do not believe as past, but survey as present, are beheld by the whole world, being now exhibited just as they are read of in this very psalm as predicted so long before. For it is there said a little after, "All the ends of the earth shall remember, and turn unto the Lord, and all the kindreds of the nations shall worship before Him; for the kingdom is the Lord's, and He shall rule the nations."
  18. Of the 3d, 41st, 15th, and 68th Psalms, in which the death and resurrection of the Lord are prophesied.
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  David therefore reigned in the earthly Jerusalem, a son of the heavenly Jerusalem, much praised by the divine testimony; for even his faults are overcome by great piety, through the most salutary humility of his repentance, that he is altogether one of those of whom he himself says, "Blessed are they whose iniquities are forgiven, and whose sins are covered."[475] After him Solomon his son reigned over the same whole people, who, as was said before, began to reign while his father was still alive. This man, after good beginnings, made a bad end. For indeed "prosperity, which wears out the minds of the wise,"[476] hurt him more than that wisdom profited him, which even yet is and shall hereafter be renowned, and was then praised far and wide. He also is found to have prophesied in his books, of which three are received as of canonical authority, Proverbs, Ecclesiastes, and the Song of Songs. But it has been customary to ascribe to Solomon other two, of which one is called Wisdom, the other Ecclesiasticus, on account of some resemblance of style,but the more learned have no doubt that they are not his; yet of old the Church, especially the Western, received them into authority,in the one of which, called the Wisdom of Solomon, the passion of Christ is most openly prophesied. For indeed His impious murderers are quoted as saying, "Let us lie in wait for the righteous, for he is unpleasant to us, and contrary to our works; and he upbraideth us with our transgressions of the law, and objecteth to our disgrace the transgressions of our education. He professeth to have the knowledge of God, and he calleth himself the Son of God. He was made to reprove our thoughts. He is grievous for us even to behold; for his[Pg 210] life is unlike other men's, and his ways are different. We are esteemed of him as counterfeits; and he abstaineth from our ways as from filthiness. He extols the latter end of the righteous; and glorieth that he hath God for his Father. Let us see, therefore, if his words be true; and let us try what shall happen to him, and we shall know what shall be the end of him. For if the righteous be the Son of God, He will undertake for him, and deliver him out of the hand of those that are against him. Let us put him to the question with contumely and torture, that we may know his reverence, and prove his patience. Let us condemn him to the most shameful death; for by His own sayings He shall be respected. These things did they imagine, and were mistaken; for their own malice hath quite blinded them."[477] But in Ecclesiasticus the future faith of the nations is predicted in this manner: "Have mercy upon us, O God, Ruler of all, and send Thy fear upon all the nations: lift up Thine hand over the strange nations, and let them see Thy power. As Thou wast sanctified in us before them, so be Thou sanctified in them before us, and let them acknowledge Thee, according as we also have acknowledged Thee; for there is not a God beside Thee, O Lord."[478] We see this prophecy in the form of a wish and prayer fulfilled through Jesus Christ. But the things which are not written in the canon of the Jews cannot be quoted against their contradictions with so great validity.
  But as regards those three books which it is evident are Solomon's, and held canonical by the Jews, to show what of this kind may be found in them pertaining to Christ and the Church demands a laborious discussion, which, if now entered on, would leng then this work unduly. Yet what we read in the Proverbs of impious men saying, "Let us unrighteously hide in the earth the righteous man; yea, let us swallow him up alive as hell, and let us take away his memory from the earth: let us seize his precious possession,"[479] is not so obscure that it may not be understood, without laborious exposition, of Christ and His possession the Church. Indeed, the gospel parable about the wicked husbandmen shows that our Lord Jesus Himself said something like it: "This is the heir; come,[Pg 211] let us kill him, and the inheritance shall be ours."[480] In like manner also that passage in this same book, on which we have already touched[481] when we were speaking of the barren woman who hath born seven, must soon after it was uttered have come to be understood of only Christ and the Church by those who knew that Christ was the Wisdom of God. "Wisdom hath builded her an house, and hath set up seven pillars; she hath sacrificed her victims, she hath mingled her wine in the bowl; she hath also furnished her table. She hath sent her servants summoning to the bowl with excellent proclamation, saying, Who is simple, let him turn aside to me. And to the void of sense she hath said, Come, eat of my bread, and drink of the wine which I have mingled for you."[482] Here certainly we perceive that the Wisdom of God, that is, the Word co-eternal with the Father, hath builded Him an house, even a human body in the virgin womb, and hath subjoined the Church to it as members to a head, hath slain the martyrs as victims, hath furnished a table with wine and bread, where appears also the priesthood after the order of Melchizedek, and hath called the simple and the void of sense, because, as saith the apostle, "He hath chosen the weak things of this world that He might confound the things which are mighty."[483] Yet to these weak ones she saith what follows, "Forsake simplicity, that ye may live; and seek prudence, that ye may have life."[484] But to be made partakers of this table is itself to begin to have life. For when he says in another book, which is called Ecclesiastes, "There is no good for a man, except that he should eat and drink,"[485] what can he be more credibly understood to say, than what belongs to the participation of this table which the Mediator of the New Testament Himself, the Priest after the order of Melchizedek, furnishes with His own body and blood? For that sacrifice has succeeded all the sacrifices of the Old Testament, which were slain as a shadow of that which was to come; wherefore also we recognise the voice in the 40th Psalm as that of the same Mediator speaking through prophesy, "Sacrifice and offering[Pg 212] Thou didst not desire; but a body hast Thou perfected for me."[486] Because, instead of all these sacrifices and oblations, His body is offered, and is served up to the partakers of it. For that this Ecclesiastes, in this sentence about eating and drinking, which he often repeats, and very much commends, does not savour the dainties of carnal pleasures, is made plain enough when he says, "It is better to go into the house of mourning than to go into the house of feasting."[487] And a little after He says, "The heart of the wise is in the house of mourning, and the heart of the simple in the house of feasting."[488] But I think that more worthy of quotation from this book which relates to both cities, the one of the devil, the other of Christ, and to their kings, the devil and Christ: "Woe to thee, O land," he says, "when thy king is a youth, and thy princes eat in the morning! Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in season, in fortitude, and not in confusion!"[489] He has called the devil a youth, because of the folly and pride, and rashness and unruliness, and other vices which are wont to abound at that age; but Christ is the Son of nobles, that is, of the holy patriarchs, of those belonging to the free city, of whom He was begotten in the flesh. The princes of that and other cities are eaters in the morning, that is, before the suitable hour, because they do not expect the seasonable felicity, which is the true, in the world to come, desiring to be speedily made happy with the renown of this world, but the princes of the city of Christ patiently wait for the time of a blessedness that is not fallacious. This is expressed by the words, "in fortitude, and not in confusion," because hope does not deceive them, of which the apostle says, "But hope maketh not ashamed."[490] A psalm also saith, "For they that hope in Thee shall not be put to shame."[491] But now the Song of Songs is a certain spiritual pleasure of holy minds, in the marriage of that King and Queen-city, that is, Christ and the Church. But this pleasure is wrapped up in allegorical veils, that the Bridegroom may be more ardently desired, and more joyfully unveiled, and may appear; to whom it is said in this same song, "Equity hath delighted Thee;"[Pg 213][492] and the bride who those hears, "Charity is in thy delights."[493] We pass over many things in silence, in our desire to finish this work.

BOOK XVI. - The history of the city of God from Noah to the time of the kings of Israel, #City of God, #Saint Augustine of Hippo, #Christianity
  When it is said, "The male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people,[Pg 142] because he hath broken my covenant,"[285] some may be troubled how that ought to be understood, since it can be no fault of the infant whose life it is said must perish, nor has the covenant of God been broken by him, but by his parents, who have not taken care to circumcise him. But even the infants, not personally in their own life, but according to the common origin of the human race, have all broken God's covenant in that one in whom all have sinned.[286] Now there are many things called God's covenants besides those two great ones, the old and the new, which any one who pleases may read and know. For the first covenant, which was made with the first man, is just this: "In the day ye eat thereof, ye shall surely die."[287] Whence it is written in the book called Ecclesiasticus, "All flesh waxeth old as doth a garment. For the covenant from the beginning is, Thou shalt die the death."[288] Now, as the law was more plainly given afterward, and the apostle says, "Where no law is, there is no prevarication,"[289] on what supposition is what is said in the psalm true, "I accounted all the sinners of the earth prevaricators,"[290] except that all who are held liable for any sin are accused of dealing deceitfully (prevaricating) with some law? If on this account, then, even the infants are, according to the true belief, born in sin, not actual but original, so that we confess they have need of grace for the remission of sins, certainly it must be acknowledged that in the same sense in which they are sinners they are also prevaricators of that law which was given in Paradise, according to the truth of both scriptures, "I accounted all the sinners of the earth prevaricators," and "Where no law is, there is no prevarication." And thus, because circumcision was the sign of regeneration, and the infant, on account of the original sin by which God's covenant was first broken, was not undeservedly to lose his generation unless delivered by regeneration, these divine words are to be understood as if it had been said, Whoever is not born again, that soul shall perish from his people, because he hath broken my covenant, since he also has sinned in Adam with all[Pg 143] others. For had He said, Because he hath broken this my covenant, He would have compelled us to understand by it only this of circumcision; but since He has not expressly said what covenant the infant has broken, we are free to understand Him as speaking of that covenant of which the breach can be ascribed to an infant. Yet if any one contends that it is said of nothing else than circumcision, that in it the infant has broken the covenant of God because he is not circumcised, he must seek some method of explanation by which it may be understood without absurdity (such as this) that he has broken the covenant, because it has been broken in him although not by him. Yet in this case also it is to be observed that the soul of the infant, being guilty of no sin of neglect against itself, would perish unjustly, unless original sin rendered it obnoxious to punishment.
    28. Of the change of name in Abraham and Sarah, who received the gift of fecundity when they were incapable of regeneration owing to the barrenness of one, and the old age of both.
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  Among other things, of which it would take too long time to mention the whole, Abraham was tempted about the offering up of his well-beloved son Isaac, to prove his pious obedience, and so make it known to the world, not to God. Now every temptation is not blameworthy; it may even be praiseworthy, because it furnishes probation. And, for the most part, the human mind cannot attain to self-knowledge otherwise than by making trial of its powers through temptation, by some kind of experimental and not merely verbal self-interrogation; when, if it has acknowledged the gift of God, it is pious, and is consolidated by stedfast grace and not puffed up by vain boasting. Of course Abraham could never believe that God delighted in human sacrifices; yet when the divine commandment thundered, it was to be obeyed, not disputed. Yet Abraham is worthy of praise, because he all along believed that his son, on being offered up, would rise again; for God had said to him, when he was unwilling to fulfil his wife's pleasure by casting out the bond maid and her son, "In Isaac shall thy seed be called." No doubt He then goes on to say, "And as for the son of this bond woman, I will make him a great nation, because he is thy seed."[303] How then is it said, "In Isaac shall thy seed be called," when God calls Ishmael also his seed? The apostle, in explaining this, says, "In Isaac shall thy seed be called, that is, they which are the children of the flesh, these are not the children of God: but[Pg 148] the children of the promise are counted for the seed."[304] In order, then, that the children of the promise may be the seed of Abraham, they are called in Isaac, that is, are gathered together in Christ by the call of grace. Therefore the father, holding fast from the first the promise which behoved to be fulfilled through this son whom God had ordered him to slay, did not doubt that he whom he once thought it hopeless he should ever receive would be restored to him when he had offered him up. It is in this way the passage in the Epistle to the Hebrews is also to be understood and explained. "By faith," he says, "Abraham overcame, when tempted about Isaac: and he who had received the promise offered up his only son, to whom it was said, In Isaac shall thy seed be called: thinking that God was able to raise him up, even from the dead;" therefore he has added, "from whence also he received him in a similitude."[305] In whose similitude but His of whom the apostle says, "He that spared not His own Son, but delivered Him up for us all?"[306] And on this account Isaac also himself carried to the place of sacrifice the wood on which he was to be offered up, just as the Lord Himself carried His own cross. Finally, since Isaac was not to be slain, after his father was forbidden to smite him, who was that ram by the offering of which that sacrifice was completed with typical blood? For when Abraham saw him, he was caught by the horns in a thicket. What, then, did he represent but Jesus, who, before He was offered up, was crowned with thorns by the Jews?
  But let us rather hear the divine words spoken through the angel. For the Scripture says, "And Abraham stretched forth his hand to take the knife, that he might slay his son. And the Angel of the Lord called unto him from heaven, and said, Abraham. And he said, Here am I. And he said, Lay not thine hand upon the lad, neither do thou anything unto him: for now I know that thou fearest God, and hast not spared thy beloved son for my sake."[307] It is said, "Now I know," that is, Now I have made to be known; for God was not previously ignorant of this. Then, having offered up that ram[Pg 149] instead of Isaac his son, "Abraham," as we read, "called the name of that place The Lord seeth: as they say this day, In the mount the Lord hath appeared."[308] As it is said, "Now I know," for Now I have made to be known, so here, "The Lord sees," for The Lord hath appeared, that is, made Himself to be seen. "And the Angel of the Lord called unto Abraham from heaven the second time, saying, By myself have I sworn, saith the Lord; because thou hast done this thing, and hast not spared thy beloved son for my sake; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-shore; and thy seed shall possess by inheritance the cities of the adversaries: and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice."[309] In this manner is that promise concerning the calling of the nations in the seed of Abraham confirmed even by the oath of God, after that burnt-offering which typified Christ. For He had often promised, but never sworn. And what is the oath of God, the true and faithful, but a confirmation of the promise, and a certain reproof to the unbelieving?

BOOK XV. - The progress of the earthly and heavenly cities traced by the sacred history, #City of God, #Saint Augustine of Hippo, #Christianity
  We must first see why, in the enumeration of Cain's posterity, after Enoch, in whose name the city was built, has been first of all mentioned, the rest are at once enumerated down to that terminus of which I have spoken, and at which that race and the whole line was destroyed in the deluge; while, after Enos the son of Seth has been mentioned, the rest are not at once named down to the deluge, but a clause is inserted to the following effect: "This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him; male and female created He them; and blessed them, and called their name Adam, in the day when they were created."[198] This seems to me to be inserted for this purpose, that here again the reckoning of the times may start from Adam himself,a purpose which the writer had not in view in speaking of the earthly city, as if God mentioned it, but did not take account of its duration. But why does he return to this recapitulation after mentioning the son of Seth, the man who hoped to call on the name of the Lord God, unless because it was fit thus to present these two cities, the one beginning with a murderer and ending in a murderer (for Lamech, too, acknowledges to his two wives that he had committed murder), the other built up by him who hoped to call upon the name of the Lord God? For the highest and complete terrestrial duty of the city of God, which is a stranger in this world, is that which was exemplified in the individual who was begotten by him[Pg 90] who typified the resurrection of the murdered Abel. That one man is the unity of the whole heavenly city, not yet indeed complete, but to be completed, as this prophetic figure foreshows. The son of Cain, therefore, that is, the son of possession (and of what but an earthly possession?), may have a name in the earthly city which was built in his name. It is of such the Psalmist says, "They call their lands after their own names."[199] Wherefore they incur what is written in another psalm: "Thou, O Lord, in Thy city wilt despise their image."[200] But as for the son of Seth, the son of the resurrection, let him hope to call on the name of the Lord God. For he prefigures that society of men which says, "But I am like a green olive-tree in the house of God: I have trusted in the mercy of God."[201] But let him not seek the empty honours of a famous name upon earth, for "Blessed is the man that maketh the name of the Lord his trust, and respecteth not vanities nor lying follies."[202] After having presented the two cities, the one founded in the material good of this world, the other in hope in God, but both starting from a common gate opened in Adam into this mortal state, and both running on and running out to their proper and merited ends, Scripture begins to reckon the times, and in this reckoning includes other generations, making a recapitulation from Adam, out of whose condemned seed, as out of one mass handed over to merited damnation, God made some vessels of wrath to dishonour and others vessels of mercy to honour; in punishment rendering to the former what is due, in grace giving to the latter what is not due: in order that by the very comparison of itself with the vessels of wrath, the heavenly city, which sojourns on earth, may learn not to put confidence in the liberty of its own will, but may hope to call on the name of the Lord God. For will, being a nature which was made good by the good God, but mutable by the immutable, because it was made out of nothing, can both decline from good to do evil, which takes place when it freely chooses, and can also escape the evil and do good, which takes place only by divine assistance.
  [Pg 91]

BOOK XXII. - Of the eternal happiness of the saints, the resurrection of the body, and the miracles of the early Church, #City of God, #Saint Augustine of Hippo, #Christianity
  From this hell upon earth there is no escape, save through the grace of the Saviour Christ, our God and Lord. The very name Jesus shows this, for it means Saviour; and He saves[Pg 521] us especially from passing out of this life into a more wretched and eternal state, which is rather a death than a life. For in this life, though holy men and holy pursuits afford us great consolations, yet the blessings which men crave are not invariably bestowed upon them, lest religion should be cultivated for the sake of these temporal advantages, while it ought rather to be cultivated for the sake of that other life from which all evil is excluded. Therefore, also, does grace aid good men in the midst of present calamities, so that they are enabled to endure them with a constancy proportioned to their faith. The world's sages affirm that philosophy contri butes something to this,that philosophy which, according to Cicero, the gods have bestowed in its purity only on a few men. They have never given, he says, nor can ever give, a greater gift to men. So that even those against whom we are disputing have been compelled to acknowledge, in some fashion, that the grace of God is necessary for the acquisition, not, indeed, of any philosophy, but of the true philosophy. And if the true philosophythis sole support against the miseries of this lifehas been given by Heaven only to a few, it sufficiently appears from this that the human race has been condemned to pay this penalty of wretchedness. And as, according to their acknowledgment, no greater gift has been bestowed by God, so it must be believed that it could be given only by that God whom they themselves recognise as greater than all the gods they worship.
  23. Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad.

BOOK XXI. - Of the eternal punishment of the wicked in hell, and of the various objections urged against it, #City of God, #Saint Augustine of Hippo, #Christianity
  Nevertheless, when we declare the miracles which God has[Pg 421] wrought, or will yet work, and which we cannot bring under the very eyes of men, sceptics keep demanding that we shall explain these marvels to reason. And because we cannot do so, inasmuch as they are above human comprehension, they suppose we are speaking falsely. These persons themselves, therefore, ought to account for all these marvels which we either can or do see. And if they perceive that this is impossible for man to do, they should acknowledge that it cannot be concluded that a thing has not been or shall not be because it cannot be reconciled to reason, since there are things now in existence of which the same is true. I will not, then, detail the multitude of marvels which are related in books, and which refer not to things that happened once and passed away, but that are permanent in certain places, where, if any one has the desire and opportunity, he may ascertain their truth; but a few only I recount. The following are some of the marvels men tell us:The salt of Agrigentum in Sicily, when thrown into the fire, becomes fluid as if it were in water, but in the water it cr ackles as if it were in the fire. The Garamant have a fountain so cold by day that no one can drink it, so hot by night no one can touch it.[860] In Epirus, too, there is a fountain which, like all others, quenches lighted torches, but, unlike all others, lights quenched torches. There is a stone found in Arcadia, and called asbestos, because once lit it cannot be put out. The wood of a certain kind of Egyptian fig-tree sinks in water, and does not float like other wood; and, stranger still, when it has been sunk to the bottom for some time, it rises again to the surface, though nature requires that when soaked in water it should be heavier than ever. Then there are the apples of Sodom, which grow indeed to an appearance of ripeness, but, when you touch them with hand or tooth, the peel cr acks, and they crumble into dust and ashes. The Persian stone pyrites burns the hand when it is tightly held in it, and so gets its name[Pg 422] from fire. In Persia, too, there is found another stone called selenite, because its interior brilliancy waxes and wanes with the moon. Then in Cappadocia the mares are impregnated by the wind, and their foals live only three years. Tilon, an Indian island, has this advantage over all other lands, that no tree which grows in it ever loses its foliage.
  These and numberless other marvels recorded in the history, not of past events, but of permanent localities, I have no time to enlarge upon and diverge from my main object; but let those sceptics who refuse to credit the divine writings give me, if they can, a rational account of them. For their only ground of unbelief in the Scriptures is, that they contain incredible things, just such as I have been recounting. For, say they, reason cannot admit that flesh burn and remain unconsumed, suffer without dying. Mighty reasoners, indeed, who are competent to give the reason of all the marvels that exist! Let them then give us the reason of the few things we have cited, and which, if they did not know they existed, and were only assured by us they would at some future time occur, they would believe still less than that which they now refuse to credit on our word. For which of them would believe us if, instead of saying that the living bodies of men hereafter will be such as to endure everlasting pain and fire without ever dying, we were to say that in the world to come there will be salt which becomes liquid in fire as if it were in water, and cr ackles in water as if it were in fire; or that there will be a fountain whose water in the chill air of night is so hot that it cannot be touched, while in the heat of day it is so cold that it cannot be drunk; or that there will be a stone which by its own heat burns the hand when tightly held, or a stone which cannot be extinguished if it has been lit in any part; or any of those wonders I have cited, while omitting numberless others? If we were to say that these things would be found in the world to come, and our sceptics were to reply, "If you wish us to believe these things, satisfy our reason about each of them," we should confess that we could not, because the frail comprehension of man cannot master these and such-like wonders of God's working; and that yet our reason was thoroughly convinced that the[Pg 423] Almighty does nothing without reason, though the frail mind of man cannot explain the reason; and that while we are in many instances uncertain what He intends, yet that it is always most certain that nothing which He intends is impossible to Him; and that when He declares His mind, we believe Him whom we cannot believe to be either powerless or false. Nevertheless these cavillers at faith and exactors of reason, how do they dispose of those things of which a reason cannot be given, and which yet exist, though in apparent contrariety to the nature of things? If we had announced that these things were to be, these sceptics would have demanded from us the reason of them, as they do in the case of those things which we are announcing as destined to be. And consequently, as these present marvels are not non-existent, though human reason and discourse are lost in such works of God, so those things we speak of are not impossible because inexplicable; for in this particular they are in the same predicament as the marvels of earth.
  --
  At this point they will perhaps reply, "These things have no existence; we don't believe one of them; they are travellers' tales and fictitious romances;" and they may add what has the appearance of argument, and say, "If you believe such things as these, believe what is recorded in the same books, that there was or is a temple of Venus in which a candelabrum set in the open air holds a lamp, which burns so strongly that no storm or rain extinguishes it, and which is therefore called, like the stone mentioned above, the asbestos or inextinguishable lamp." They may say this with the intention of putting us into a dilemma: for if we say this is incredible, then we shall impugn the truth of the other recorded marvels; if, on the other hand, we admit that this is credible, we shall avouch the pagan deities. But, as I have already said in the eighteenth book of this work, we do not hold it necessary to believe all that profane history contains, since, as Varro says, even historians themselves disagree on so many points, that one would think they intended and were at pains to do so; but we believe, if we are disposed, those things which are not[Pg 424] contradicted by these books, which we do not hesitate to say we are bound to believe. But as to those permanent miracles of nature, whereby we wish to persuade the sceptical of the miracles of the world to come, those are quite sufficient for our purpose which we ourselves can observe, or of which it is not difficult to find trustworthy witnesses. Moreover, that temple of Venus, with its inextinguishable lamp, so far from hemming us into a corner, opens an advantageous field to our argument. For to this inextinguishable lamp we add a host of marvels wrought by men, or by magic,that is, by men under the influence of devils, or by the devils directly,for such marvels we cannot deny without impugning the truth of the sacred Scriptures we believe. That lamp, therefore, was either by some mechanical and human device fitted with asbestos, or it was arranged by magical art in order that the worshippers might be astonished, or some devil under the name of Venus so signally manifested himself that this prodigy both began and became permanent. Now devils are attracted to dwell in certain temples by means of the creatures (God's creatures, not theirs), who present to them what suits their various tastes. They are attracted not by food like animals, but, like spirits, by such symbols as suit their taste, various kinds of stones, woods, plants, animals, songs, rites. And that men may provide these attractions, the devils first of all cunningly seduce them, either by imbuing their hearts with a secret poison, or by revealing themselves under a friendly guise, and thus make a few of them their disciples, who become the instructors of the multitude. For unless they first instructed men, it were impossible to know what each of them desires, what they shrink from, by what name they should be invoked or constrained to be present. Hence the origin of magic and magicians. But, above all, they possess the hearts of men, and are chiefly proud of this possession when they transform themselves into angels of light. Very many things that occur, therefore, are their doing; and these deeds of theirs we ought all the more carefully to shun as we acknowledge them to be very surprising. And yet these very deeds forward my present arguments. For if such marvels are wrought by unclean devils, how much mightier are the holy angels! and what cannot[Pg 425] that God do who made the angels themselves capable of working miracles!
  If, then, very many effects can be contrived by human art, of so surprising a kind that the uninitiated think them divine, as when, e.g., in a certain temple two magnets have been adjusted, one in the roof, another in the floor, so that an iron image is suspended in mid-air between them, one would suppose by the power of the divinity, were he ignorant of the magnets above and beneath; or, as in the case of that lamp of Venus which we already mentioned as being a skilful adaptation of asbestos; if, again, by the help of magicians, whom Scripture calls sorcerers and enchanters, the devils could gain such power that the noble poet Virgil should consider himself justified in describing a very powerful magician in these lines:
  --
  There are others, again, with whose opinions I have become acquainted in conversation, who, though they seem to reverence the holy Scriptures, are yet of reprehensible life, and who accordingly, in their own interest, attri bute to God a still greater compassion towards men. For they acknowledge that it is truly predicted in the divine word that the wicked and unbelieving are worthy of punishment, but they assert that, when the judgment comes, mercy will prevail. For, say they, God, having compassion on them, will give them up to the prayers and intercessions of His saints. For if the saints used to pray for them when they suffered from their cruel hatred, how much more will they do so when they see them prostrate and humble suppliants? For we cannot, they say, believe that the saints shall lose their bowels of compassion when they have attained the most perfect and complete holiness; so that they who, when still sinners, prayed for their[Pg 446] enemies, should now, when they are freed from sin, withhold from interceding for their suppliants. Or shall God refuse to listen to so many of His beloved children, when their holiness has purged their prayers of all hindrance to His answering them? And the passage of the psalm which is cited by those who admit that wicked men and infidels shall be punished for a long time, though in the end delivered from all sufferings, is claimed also by the persons we are now speaking of as making much more for them. The verse runs: "Shall God forget to be gracious? Shall He in anger shut up His tender mercies?"[889] His anger, they say, would condemn all that are unworthy of everlasting happiness to endless punishment. But if He suffer them to be punished for a long time, or even at all, must He not shut up His tender mercies, which the Psalmist implies He will not do? For he does not say, Shall He in anger shut up His tender mercies for a long period? but he implies that He will not shut them up at all.
  And they deny that thus God's threat of judgment is proved to be false even though He condemn no man, any more than we can say that His threat to overthrow Nineveh was false, though the destruction which was absolutely predicted was not accomplished. For He did not say, "Nineveh shall be overthrown if they do not repent and amend their ways," but without any such condition He foretold that the city should be overthrown. And this prediction, they maintain, was true because God predicted the punishment which they deserved, although He was not to inflict it. For though He spared them on their repentance, yet He was certainly aware that they would repent, and, notwithstanding, absolutely and definitely predicted that the city should be overthrown. This was true, they say, in the truth of severity, because they were worthy of it; but in respect of the compassion which checked His anger, so that He spared the suppliants from the punishment with which He had threatened the rebellious, it was not true. If, then, He spared those whom His own holy prophet was provoked at His sparing, how much more shall He spare those more wretched suppliants for whom all His saints shall intercede? And they suppose that this conjecture of theirs[Pg 447] is not hinted at in Scripture, for the sake of stimulating many to reformation of life through fear of very protracted or eternal sufferings, and of stimulating others to pray for those who have not reformed. However, they think that the divine oracles are not altogether silent on this point; for they ask to what purpose is it said, "How great is Thy goodness which Thou hast hidden for them that fear Thee,"[890] if it be not to teach us that the great and hidden sweetness of God's mercy is concealed in order that men may fear? To the same purpose they think the apostle said, "For God hath concluded all men in unbelief, that He may have mercy upon all,"[891] signifying that no one should be condemned by God. And yet they who hold this opinion do not extend it to the acquittal or liberation of the devil and his angels. Their human tenderness is moved only towards men, and they plead chiefly their own cause, holding out false hopes of impunity to their own depraved lives by means of this quasi compassion of God to the whole race. Consequently they who promise this impunity even to the prince of the devils and his satellites make a still fuller exhibition of the mercy of God.
  --
  But they are right to inculcate the giving of alms proportioned to past sins; for if they said that any kind of alms could obtain the divine pardon of great sins committed daily and with habitual enormity, if they said that such sins could thus be daily remitted, they would see that their doctrine was absurd and ridiculous. For they would thus be driven to acknowledge that it were possible for a very wealthy man to buy absolution from murders, adulteries, and all manner of wickedness, by paying a daily alms of ten paltry coins. And if it be most absurd and insane to make such an acknowledgment, and if we still ask what are those fitting alms of which even the forerunner of Christ said, "Bring forth therefore fruits meet for repentance,"[942] undoubtedly it will be found that they are not such as are done by men who undermine their life by daily enormities even to the very end. For they suppose that by giving to the poor a small fraction of the wealth they acquire by extortion and spoliation they can propitiate Christ, so that they may with impunity commit the most damnable sins, in the persuasion that they[Pg 466] have bought from Him a licence to transgress, or rather do buy a daily indulgence. And if they for one crime have distributed all their goods to Christ's needy members, that could profit them nothing unless they desisted from all similar actions, and attained charity which worketh no evil. He therefore who does alms-deeds proportioned to his sins must first begin with himself. For it is not reasonable that a man who exercises charity towards his neighbour should not do so towards himself, since he hears the Lord saying, "Thou shalt love thy neighbour as thyself,"[943] and again, "Have compassion on thy soul, and please God."[944] He then who has not compassion on his own soul that he may please God, how can he be said to do alms-deeds proportioned to his sins? To the same purpose is that written, "He who is bad to himself, to whom can he be good?"[945] We ought therefore to do alms that we may be heard when we pray that our past sins may be forgiven, not that while we continue in them we may think to provide ourselves with a licence for wickedness by alms-deeds.
  The reason, therefore, of our predicting that He will impute to those on His right hand the alms-deeds they have done, and charge those on His left with omitting the same, is that He may thus show the efficacy of charity for the deletion of past sins, not for impunity in their perpetual commission. And such persons, indeed, as decline to abandon their evil habits of life for a better course cannot be said to do charitable deeds. For this is the purport of the saying, "Inasmuch as ye did it not to one of the least of these, ye did it not to me."[946] He shows them that they do not perform charitable actions even when they think they are doing so. For if they gave bread to a hungering Christian because he is a Christian, assuredly they would not deny to themselves the bread of righteousness, that is, Christ Himself; for God considers not the person to whom the gift is made, but the spirit in which it is made. He therefore who loves Christ in a Christian extends alms to him in the same spirit in which he draws near to Christ, not in that spirit which would abandon[Pg 467] Christ if it could do so with impunity. For in proportion as a man loves what Christ disapproves does he himself abandon Christ. For what does it profit a man that he is baptized, if he is not justified? Did not He who said, "Except a man be born of water and of the Spirit, he shall not enter into the kingdom of God,"[947] say also, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall not enter into the kingdom of heaven?"[948] Why do many through fear of the first saying run to baptism, while few through fear of the second seek to be justified? As therefore it is not to his brother a man says, "Thou fool," if when he says it he is indignant not at the brotherhood, but at the sin of the offender,for otherwise he were guilty of hell fire,so he who extends charity to a Christian does not extend it to a Christian if he does not love Christ in him. Now he does not love Christ who refuses to be justified in Him. Or, again, if a man has been guilty of this sin of calling his brother Fool, unjustly reviling him without any desire to remove his sin, his alms-deeds go a small way towards expiating this fault, unless he adds to this the remedy of reconciliation which the same passage enjoins. For it is there said, "Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift."[949] Just so it is a small matter to do alms-deeds, no matter how great they be, for any sin, so long as the offender continues in the practice of sin.
  --
  But this deliverance, which is effected by one's own prayers, or the intercession of holy men, secures that a man be not cast into eternal fire, but not that, when once he has been cast into it, he should after a time be rescued from it. For even those who fancy that what is said of the good ground bringing forth abundant fruit, some thirty, some sixty, some an hundred fold, is to be referred to the saints, so that in proportion to their merits some of them shall deliver thirty men, some sixty, some an hundred,even those who maintain this are yet commonly inclined to suppose that this deliverance will take place at, and not after the day of judgment. Under this impression, some one who observed the unseemly folly with which men promise themselves impunity on the ground that all will be included in this method of deliverance, is reported to have very happily remarked, that we should rather endeavour to live so well that we shall be all found among the number of those who are to intercede for the liberation of others, lest these should be so few in number, that, after they have delivered, one thirty, another sixty, another a hundred, there should still remain many who could not be delivered from punishment by their intercessions, and among them every one who has vainly and rashly promised himself the fruit of another's labour. But enough has been said in reply to those who acknowledge the authority of the same sacred Scriptures as ourselves, but who, by a mistaken interpretation of them, conceive of the future rather as they themselves wish, than as the Scriptures teach. And having given this reply, I now, according to promise, close this book.
  [Pg 472]

BOOK XX. - Of the last judgment, and the declarations regarding it in the Old and New Testaments, #City of God, #Saint Augustine of Hippo, #Christianity
  But it is commonly asked whether those whom our Lord shall find alive upon earth, personated in this passage by the apostle and those who were alive with him, shall never die at all, or shall pass with incomprehensible swiftness through death to immortality in the very moment during which they shall be caught up along with those who rise again to meet the Lord in the air? For we cannot say that it is impossible that they should both die and revive again while they are carried aloft through the air. For the words, "And so shall we ever be with the Lord," are not to be understood as if he meant that we shall always remain in the air with the Lord; for He Himself shall not remain there, but shall only pass through it as He comes. For we shall go to meet Him as He comes, not where He remains; but "so shall we be with the Lord," that is, we shall be with Him possessed of immortal bodies wherever we shall be with Him. We seem compelled to take the words in this sense, and to suppose that those whom the Lord shall find alive upon earth shall in that[Pg 385] brief space both suffer death and receive immortality; for this same apostle says, "In Christ shall all be made alive;"[768] while, speaking of the same resurrection of the body, he elsewhere says, "That which thou sowest is not quickened, except it die."[769] How, then, shall those whom Christ shall find alive upon earth be made alive to immortality in Him if they die not, since on this very account it is said, "That which thou sowest is not quickened, except it die?" Or if we cannot properly speak of human bodies as sown, unless in so far as by dying they do in some sort return to the earth, as also the sentence pronounced by God against the sinning father of the human race runs, "Earth thou art, and unto earth shalt thou return,"[770] we must acknowledge that those whom Christ at His coming shall find still in the body are not included in these words of the apostle nor in those of Genesis; for, being caught up into the clouds, they are certainly not sown, neither going nor returning to the earth, whether they experience no death at all or die for a moment in the air.
  But, on the other hand, there meets us the saying of the same apostle when he was speaking to the Corinthians about the resurrection of the body, "We shall all rise," or, as other mss. read, "We shall all sleep."[771] Since, then, there can be no resurrection unless death has preceded, and since we can in this passage understand by sleep nothing else than death, how shall all either sleep or rise again if so many persons whom Christ shall find in the body shall neither sleep nor rise again? If, then, we believe that the saints who shall be found alive at Christ's coming, and shall be caught up to meet Him, shall in that same ascent pass from mortal to immortal bodies, we shall find no difficulty in the words of the apostle, either when he says, "That which thou sowest is not quickened, except it die," or when he says, "We shall all rise," or "all sleep," for not even the saints shall be quickened to immortality unless they first die, however briefly; and consequently they shall not be exempt from resurrection which is preceded by sleep, however brief. And why should it seem to us incredible that that multitude of bodies should[Pg 386] be, as it were, sown in the air, and should in the air forthwith revive immortal and incorruptible, when we believe, on the testimony of the same apostle, that the resurrection shall take place in the twinkling of an eye, and that the dust of bodies long dead shall return with incomprehensible facility and swiftness to those members that are now to live endlessly? Neither do we suppose that in the case of these saints the sentence, "Earth thou art, and unto earth shalt thou return," is null, though their bodies do not, on dying, fall to earth, but both die and rise again at once while caught up into the air. For "Thou shalt return to earth" means, Thou shalt at death return to that which thou wert before life began. Thou shalt, when exanimate, be that which thou wert before thou wast animate. For it was into a face of earth that God breathed the breath of life when man was made a living soul; as if it were said, Thou art earth with a soul, which thou wast not; thou shalt be earth without a soul, as thou wast. And this is what all bodies of the dead are before they rot; and what the bodies of those saints shall be if they die, no matter where they die, as soon as they shall give up that life which they are immediately to receive b ack again. In this way, then, they return or go to earth, inasmuch as from being living men they shall be earth, as that which becomes cinder is said to go to cinder; that which decays, to go to decay; and so of six hundred other things. But the manner in which this shall take place we can now only feebly conjecture, and shall understand it only when it comes to pass. For that there shall be a bodily resurrection of the dead when Christ comes to judge quick and dead, we must believe if we would be Christians. But if we are unable perfectly to comprehend the manner in which it shall take place, our faith is not on this account vain. Now, however, we ought, as we formerly promised, to show, as far as seems necessary, what the ancient prophetic books predicted concerning this final judgment of God; and I fancy no great time need be spent in discussing and explaining these predictions, if the reader has been careful to avail himself of the help we have already furnished.
  --
  There are many allusions to the last judgment in the Psalms, but for the most part only casual and slight. I cannot, however, omit to mention what is said there in express terms of the end of this world: "In the beginning hast Thou laid the foundations of the earth, O Lord; and the heavens are the work of Thy hands. They shall perish, but Thou shalt endure; yea, all of them shall wax old like a garment; and as a vesture Thou shalt change them, and they shall be changed: but Thou art the same, and Thy years shall not fail."[799] Why is it that Porphyry, while he lauds the piety of the Hebrews in worshipping a God great and true, and terrible to the gods themselves, follows the oracles of these gods in accusing the Christians of extreme folly because they say that this world shall perish? For here we find it said in the sacred books of the Hebrews, to that God whom this great philosopher acknowledges to be terrible even to the gods themselves, "The heavens are the work of Thy hands: they shall perish." When the heavens, the higher and more secure part of the world, perish, shall the world itself be preserved? If this idea is not relished by Jupiter, whose oracle is quoted by this philosopher as an unquestionable authority in rebuke of the credulity of the Christians, why does he not similarly rebuke the wisdom of the Hebrews as folly, seeing that the[Pg 396] prediction is found in their most holy books? But if this Hebrew wisdom, with which Porphyry is so captivated that he extols it through the utterances of his own gods, proclaims that the heavens are to perish, how is he so infatuated as to detest the faith of the Christians partly, if not chiefly, on this account, that they believe the world is to perish?though how the heavens are to perish if the world does not is not easy to see. And, indeed, in the sacred writings which are peculiar to ourselves, and not common to the Hebrews and us,I mean the evangelic and apostolic books,the following expressions are used: "The figure of this world passeth away;"[800] "The world passeth away;"[801] "Heaven and earth shall pass away,"[802]expressions which are, I fancy, somewhat milder than "They shall perish." In the Epistle of the Apostle Peter, too, where the world which then was is said to have perished, being overflowed with water, it is sufficiently obvious what part of the world is signified by the whole, and in what sense the word perished is to be taken, and what heavens were kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.[803] And when he says a little afterwards, "The day of the Lord will come as a thief; in the which the heavens shall pass away with a great rush, and the elements shall melt with burning heat, and the earth and the works which are in it shall be burned up;" and then adds, "Seeing, then, that all these things shall be dissolved, what manner of persons ought ye to be?"[804]these heavens which are to perish may be understood to be the same which he said were kept in store reserved for fire; and the elements which are to be burned are those which are full of storm and disturbance in this lowest part of the world in which he said that these heavens were kept in store; for the higher heavens in whose firmament are set the stars are safe, and remain in their integrity. For even the expression of Scripture, that "the stars shall fall from heaven,"[805] not to mention that a different interpretation is much preferable, rather shows that the heavens themselves shall remain, if the stars are to fall from them. This expression, then, is either figurative, as[Pg 397] is more credible, or this phenomenon will take place in this lowest heaven, like that mentioned by Virgil,
  "A meteor with a train of light Athwart the sky gleamed dazzling bright, Then in Idan woods was lost."[806]

COSA - BOOK I, #The Confessions of Saint Augustine, #Saint Augustine of Hippo, #Christianity
  And, lo! my infancy died long since, and I live. But Thou, Lord, who for ever livest, and in whom nothing dies: for before the foundation of the worlds, and before all that can be called "before," Thou art, and art God and Lord of all which Thou hast created: in Thee abide, fixed for ever, the first causes of all things unabiding; and of all things changeable, the springs abide in Thee unchangeable: and in Thee live the eternal reasons of all things unreasoning and temporal. Say, Lord, to me, Thy suppliant; say, all-pitying, to me, Thy pitiable one; say, did my infancy succeed another age of mine that died before it? was it that which I spent within my mother's womb? for of that I have heard somewhat, and have myself seen women with child? and what before that life again, O God my joy, was I any where or any body? For this have I none to tell me, neither father nor mother, nor experience of others, nor mine own memory. Dost Thou mock me for asking this, and bid me praise Thee and acknowledge Thee, for that I do know?
  I acknowledge Thee, Lord of heaven and earth, and praise Thee for my first rudiments of being, and my infancy, whereof I remember nothing; for Thou hast appointed that man should from others guess much as to himself; and believe much on the strength of weak females. Even then I had being and life, and (at my infancy's close) I could seek for signs whereby to make known to others my sensations. Whence could such a being be, save from Thee, Lord? Shall any be his own artificer? or can there elsewhere be derived any vein, which may stream essence and life into us, save from thee, O Lord, in whom essence and life are one? for Thou Thyself art supremely Essence and Life. For Thou art most high, and art not changed, neither in Thee doth to-day come to a close; yet in Thee doth it come to a close; because all such things also are in Thee. For they had no way to pass away, unless Thou upheldest them. And since
  Thy years fail not, Thy years are one to-day. How many of ours and our fathers' years have flowed away through Thy "to-day," and from it received the measure and the mould of such being as they had; and still others shall flow away, and so receive the mould of their degree of being. But Thou art still the same, and all things of tomorrow, and all beyond, and all of yesterday, and all behind it, Thou hast done to-day.

COSA - BOOK VII, #The Confessions of Saint Augustine, #Saint Augustine of Hippo, #Christianity
  mankind. Since then they were written truly, I acknowledged a perfect
  man to be in Christ; not the body of a man only, nor, with the body, a

COSA - BOOK X, #The Confessions of Saint Augustine, #Saint Augustine of Hippo, #Christianity
  clear voice and modulation most suitable, I acknowledge the great use
  of this institution. Thus I fluctuate between peril of pleasure and

Cratylus, #unset, #Arthur C Clarke, #Fiction
  Soc. But how about truth, then? you would acknowledge that there
  is in words a true and a false?
  --
  which, as men of sense, we must acknowledge,- that of the Gods we know
  nothing, either of their natures or of the names which they give
  --
  Soc. I think that you will acknowledge with me, that one principle
  is applicable to all names, primary as well as secondary- when they
  --
  Soc. And would you further acknowledge that the name is an imitation
  of the thing?
  --
  sentence which is not appropriate to the matter, and acknowledge
  that the thing may be named, and described, so long as the general
  --
  Crat. I quite acknowledge, Socrates, what you say to be very
  reasonable.
  --
  think with me. Were we not lately acknowledging that the first
  givers of names in states, both Hellenic and barbarous, were the
  --
  Soc. Well, but reflect; have we not several times acknowledged
  that names rightly given are the likenesses and images of the things

Diamond Sutra 1, #unset, #Arthur C Clarke, #Fiction
  It is also ironic that while the father was busy emptying his treasury to support the Buddhist order, the son was compiling Chinas great literary anthology known as the Wen Hsuan and devoting himself to the Diamond Sutra, which he is said to have recited ten thousand times before his early death. In dividing this sutra into thirty-two chapters, Chao-ming was acknowledging what will become clearer in the chapters that follow: this sutra is not only about the body of the Buddha, which was said to be marked by thirty-two unique attributes, it is the body of the Buddha. In addition, Chao-ming gave each chapter a title. This first one he called The Cause and Reason for the Dharma Assembly. The aptness of his titles led a number of commentators, including the Tang-dynasty prime minister, Chang Wu-chin, and the Sixth Zen Patriarch, Hui-neng, to begin each chapter with an explanation of these titles.
  Hui-neng says, The lay prime minister Chang Wu-chin said, If not for dharmas, there would be no way to discuss emptiness. If not for wisdom, there would be no way to speak about dharmas. The multiplicity of the myriad dharmas is what is meant by cause. And the responsiveness of the one mind is what is meant by reason. Thus, at the beginning is a chapter on the cause and reason for this dharma assembly.

DS2, #unset, #Arthur C Clarke, #Fiction
  (even so), as he inquires further into the basis of buddhahood. Although Subhuti understands the doctrine of emptiness expressed in the Buddhas everyday actions, he senses there is something more to buddhahood than emptiness and asks for instruction in this matter on his own behalf, as well as that of others. The noble sons and daughters on whose behalf he asks include those who acknowledge the
  Buddhas teaching, regardless of whether they have left home as monks and nuns or are lay bodhisattvas. The Sanskrit here is kula, which means of noble family. To be born into a noble family is the result of karma. Likewise, to encounter the Buddhas teaching and to possess the capacity to understand it are also made possible by ones karma. If, however, someone should hear this teaching and not practice it, such a person would waste an opportunity that might not come again for many lifetimes.

ENNEAD 01.01 - The Organism and the Self., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  2. Let us first examine the soul (herself). Is there any difference between the soul and the soul-essence?1192 If there be a difference, the soul must be a composite aggregate: and it should no longer be a matter of surprise that both she and her essence, at least so far as she admits thereof, together experience the above mentioned passions, and in general the habits, and better or worse dispositions. But, on the contrary, if, soul and soul-essence be identical, then the soul should be a form which would be unreceptive for all these energies of essence, which on the contrary she imparts to other things, possessing in herself a connate energy which our reason reveals in her. In this case we must acknowledge that she is immortal, inasmuch as the immortal and undecaying must be impassible, giving to others without receiving anything in return from them; or at least, deriving nothing but from the superior (or anterior) principles, from which she is not cut off, inasmuch as they are better.
  THE SOUL IS NOT ESSENCE.

ENNEAD 01.08 - Of the Nature and Origin of Evils., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  When176 (Theodor) tells (Socrates) that evils would be annihilated if men practised (Socrates') teachings, the latter answers that that is impossible, for evil is necessary even if only as the contrary of good. But how then can wickedness, which is the evil of man, be the contrary of good? Because it is the contrary of virtue. Now virtue, without being Good in itself, is still a good, a good which makes us dominate matter. But how can Good in itself, which is not a quality, have a contrary? Besides, why need the existence of one thing imply its contrary? Though we may grant that there is a possibility of the existence of the contrary of some thingsas for instance, that a man in good health might become sickthere is no such necessity. Nor does Plato assert that the existence of each thing of this kind necessarily implies that of its contrary; he makes this statement exclusively of the Good. But1151 how can there be a contrary to good, if the good be "being," let alone "above being"?177 Evidently, in reference to particular beings, there can be nothing contrary to "being." This is proved by induction; but the proposition has not been demonstrated as regards universal Being. What then is the contrary of universal Being, and first principles in general? The contrary of "being" must be nonentity; the contrary of the nature of the Good is the nature and principle of Evil. These two natures are indeed respectively the principles of goods and of evils. All their elements are mutually opposed, so that both these natures, considered in their totality, are still more opposed than the other contraries. The latter, indeed, belong to the same form, to the same kind, and they have something in common in whatever subjects they may be. As to the Contraries that are essentially distinguished from each other, whose nature is constituted of elements opposed to the constitutive elements of the other, those Contraries are absolutely opposed to each other, since the connotation of that word implies things as opposite to each other as possible. Measure, determination, and the other characteristics of the divine nature178 are the opposites of incommensurability, indefiniteness, and the other contrary things that constitute the nature of evil. Each one of these wholes, therefore, is the contrary of the other. The being of the one is that which is essentially and absolutely false; that of the other is genuine Being; the falseness of the one is, therefore, the contrary of the truth of the other. Likewise what pertains to the being of the one is the contrary of what belongs to the being of the other. We also see that it is not always true to say that there is no contrary to "being," for we acknowledge that water and fire are contraries, even if they did not contain the common element of matter, of which heat and cold, humidity and dryness, are accidents. If they existed alone by themselves, if their1152 being were complete without any common subject, there would still be an opposition, and an opposition of "being." Therefore the things that are completely separate, which have nothing in common, which are as distant as possible, are by nature contrary. This is not an opposition of quality, nor of any kinds of beings; it is an opposition resulting from extreme distance, and from being composed of contraries, thereby communicating this characteristic to their elements.
  GOOD IMPLIES EVIL BECAUSE MATTER IS NECESSARY TO THE WORLD.
  --
  8. It may still be objected that it is not matter that makes us wicked; for it is not matter that produces ignorance and perverted appetites. If, indeed, these appetites mislead us to evil as a result of the perversity of the body, we must seek its cause, not in matter, but in form (in the qualities of the bodies). These, for instance, are heat, cold, bitterness, pungency, and the other qualities of the bodily secretions; or, the atonic condition or inflammation of certain organs; or, certain dispositions which produce the difference of appetites; and, if you please, false opinions. Evil, therefore, is form rather than matter. Even under this (mistaken) hypothesis we are none the less driven to acknowledge that matter is the evil. A quality does not always produce the same results within or outside of matter; thus the form of the axe without iron does not cut. The1154 forms that inhere in matter are not always what they would be if they were outside of it. The ("seminal) reasons" when inhering in matter are by it corrupted and filled with its nature. As fire, when separate from matter, does not burn; so form, when remaining by itself, effects what it would if it were in matter. Matter dominates any principle that appears within it, alters it, and corrupts it by imparting thereto its own nature, which is contrary to the Good. It does not indeed substitute cold for heat, but it adds to the formas, for instance, to the form of fireits formless substance; to figure adding its shapelessness; to measure, its excess and l ack, proceeding thus until it has degraded things, transubstantiating them into its own nature. That is the reason that, in the nutrition of animals, what has been ingested does not remain what it was before. The foods that enter into the body of a dog, for instance, are by assimilation transformed into blood and canine secretions, and, in general, are transformed according to the animal that receives them. Thus even under the hypothesis that evils are referred to the body, matter is the cause of evils.
  MASTERY OF THESE CORPOREAL DISPOSITIONS IS NOT EASY.
  --
  We must, therefore, acknowledge the existence first of Good, unmixed, and then the nature mingled of good and evil; but what most participates in evil thereby trends towards absolute Evil; and what participates in it to a less degree thereby trends towards good. For what is evil to soul? It is being in contact with inferior nature; otherwise the soul would not have any appetite, pain, or fear. Indeed fear is felt by us only for the composite (of soul and body), fearing its dissolution, which thus is the cause of our pains and sufferings. The end of every appetite is to put aside what troubles it, or to forestall what might do so. As to sense-representations (fancy197), it is the impression made by an exterior object on the irrational part of the soul, a part which can receive this impression only because it is not indivisible. False opinion rises within the soul because it is no longer within truth, and this occurs because the soul is no longer pure. On the contrary, the desire of the intelligible leads the soul to unite intimately with intelligence, as she should, and there remain solidly entrenched, without declining towards anything inferior. It is only because of the nature and power of the Good that evil does not remain pure Evil. (Matter, which is synonymous with evil) is like a captive which beauty covers with golden chains, so that the divinities might not see its nakedness, and that men might not be intruded on by it; or that men, if they must see it, shall be reminded of beauty on observing an even weakened image thereof.
  1164

ENNEAD 02.01 - Of the Heaven., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
  By these words he hinders us from admitting that the sun is anything else than fire. He also indicates that fire has no quality other than light, which he considers as distinct from flame, and as possessing only a gentle heat. This light is a body.825 From it emanates another being that we, by verbal similarity, also call light, and which we acknowledge to be incorporeal. This second kind of light derives from the former, being its flower and brightness, and constitutes the essentially white (that is, brilliant) body (of lightning, or comets). (Unfortunately, however), the word "terrestrial" (which designates the element allied to the fire, as we have said above), we are wont to regard unfavorably because Plato makes the earth consist of solidity, while we speak of the earth as a unity, though (Plato) distinguishes several qualities within this element.
  NATURE OF THE CELESTIAL FIRE AND LIGHT.

ENNEAD 02.03 - Whether Astrology is of any Value., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  10. Under these circumstances, we must acknowledge that events are, by the stars, announced, though not produced, not even by their (lower) corporeal soul. By their lower part, their body,235 they produce only the things which are passions of the universe. Besides, we shall have to acknowledge, that the soul, even before entering into generation, while descending here below, brings something which she has by herself; for she would not enter into a body unless she had a great disposition to suffer.236 We must also admit that while passing into a body the soul is exposed to accidents, inasmuch as she is subjected to the course of the universe, and as this very course contri butes to the production of what the universe is to accomplish; for the things which are comprised in the course of the universe act as its parts.
  THE INFLUENCES OF THE STARS DEGENERATE AS THEY REACH US.
  --
  It might here be objected that there could not be in the universe anything bad or contrary to nature; and it must be acknowledged that even what seems less good still has its utility. If this seem to admit that things that are less good contri bute to the perfection of the universe, and that there is no necessity that all things be beautiful,263 it is only because the very contraries contri bute to the perfection of the universe, and so the world could not exist without them. It is likewise with all living beings. The ("seminal) reason" necessarily produces and forms what is better; what is less good is contained in the "potentiality" of the "reasons," and "actualized" in the begotten beings. The (universal) Soul has, therefore, no need to busy herself therewith, nor to cause the "reasons" to become active. For the "reasons" successfully subdue matter to what is better (the forms), even though matter alters what it receives by imparting a shock to1186 the "reasons" that proceed from the higher principles. All things, therefore, form a harmonious totality because they simultaneously proceed from matter, and the "reasons" which beget them.
  THE METHOD OF CREATION.

ENNEAD 02.04a - Of Matter., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  (The Stoics, who condensed Aristotle's categories to four, substrate, quality-mode and relation),280 who admit the existence of nothing else than bodies, acknowledge no existence other than that contained by bodies. They insist that there is but one kind of matter, which serves as substrate to the elements, and that it constitutes "being"; that all other things are only affections ("passions") of matter, or modified matter: as are the elements. The teachers of this doctrine do not hesitate to introduce this matter into the (very nature of the) divinities, so that their supreme divinity is no more than modified matter.281 Besides, of matter they make a body, calling it a "quantityless body," still attri buting to it magnitude.
  198
  --
  If matter be called nonentity in this sense that it is not essence, but something else than essence, there is still room to draw up two definitions, of which one would apply to the substrate, and the other to the privation, merely to explain that it is a disposition to216 become something else? It would be better to acknowledge that matter, like the substrate, should be defined a disposition to become other things. If the definition of privation shows the indetermination of matter, it can at least indicate its nature. But we could not admit that matter and privation are one thing in respect to their substrate, though logically distinct; for how could there be a logical distinction into two things, if a thing be identical with matter as soon as it is indeterminate, indefinite, and l acking quality?
  MATTER AS THE INFINITE IN ITSELF.

ENNEAD 02.06 - Of Essence and Being., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  We must acknowledge that the reasons which produce these things (as heat, and whiteness) are beings, if taken in their totality; but on considering their production, we see that what constitutes a whatness or quiddity (the Aristotelian "what it were to be") in the intelligible world, becomes a quality in the sense-world. Consequently, we always err on the subject of the quiddity, when we try to determine it, mistaking the simple quality for it (as thought Plato),332 for, when we perceive a quality, the fire is not what we call fire, but a being. As to the things which arrest our gaze, we should distinguish them from the quiddity, and define them by the qualities of sense (objects); for they do not constitute the being, but the affections of being.
  ACTUALIZED BEING LESS PERFECT THAN ESSENCE.

ENNEAD 02.09 - Against the Gnostics; or, That the Creator and the World are Not Evil., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  5. Is it not absurd to see those (Gnostics) who, like everybody else, possess a body, passions, fears, and excitements, holding an idea of their own powers high enough to make them believe themselves capable of attaining the intelligible,300 while to the sun, though it be immutable and perfect,301 and though it be impassible power, refusing a wisdom superior to ours, we who were born only yesterday, and who find so many obstacles in our search after truth? We certainly are surprised to see these (Gnostics) considering the souls of both themselves and of the vilest men immortal and divine, while refusing immortality to the entire heaven, to all the stars it contains, though they be composed of elements more beautiful and purer302 (than we), though they manifest a marvellous beauty and order, while (these Gnostics) themselves acknowledge that disorder is observed here below? According to their theories, however, the immortal Soul would have picked out the worst part of the world, while giving up the best to mortal souls.303
  AN INTERMEDIARY ELEMENTAL SOUL IS ALSO INADMISSIBLE.
  --
  12. How could this newly formed image (the demiurgic creator) have undertaken to create by memory of the things he knew? As he did not exist before, he could not have known anything, any more than the mother (Wisdom) which is attri buted to him. Besides, it is quite surprising that, though the (Gnostics) did not descend upon this world as images of souls, but as veritable, genuine souls, nevertheless hardly one or two of them succeeds in detaching themselves from the (sense) world and by gathering together their memories, to remember some of the things they previously knew, while this image (the demiurgical creator), as well as his mother (Wisdom), which is a material image, was capable of conceiving intelligible entities in a feeble manner, indeed, as say the Gnostics, but after all from her very birth. Not only did she conceive intelligible things, and formed an idea of the sense-world from the intelligible world, but she also discovered with what elements she was to produce the sense-world. Why did she first create the fire? Doubtless because she judged she would begin thereby; for why did she not begin with some other element? If she could produce fire because she had the conception thereof, why, as she had the conception of the worldas she must have begun by a conception of the totalitydid she not create the whole at one single stroke363? Indeed, this conception of the world624 embraced all its parts. It would also have been more natural, for the demiurgical creator should not have acted like a workman, as all the arts are posterior to nature and to the creation of the world. Even to-day, we do not see the natures364 when they beget individuals, first produce the fire, then the other elements successively, and finally mingle them. On the contrary, the outline and organization of the entire organism are formed at once in the germ born at the monthly periods in the womb of the mother. Why then, in creation, should matter not have been organized at one stroke by the type of the world, a type that must have contained fire, earth, and all the rest of them? Perhaps the (Gnostics) would have thus conceived of the creation of the world, if (instead of an image) they had had in their system a genuine Soul. But their demiurgic creator could not have proceeded thus. To conceive of the greatness, and especially of the dimension of the heavens, of the obliquity of the zodiac, of the course of the stars, the form of the earth, and to understand the reason of each of these things, would not have been the work of an image, but rather of a power that proceeded from the better principles, as the (Gnostics) in spite of themselves acknowledge.
  THE NECESSITY OF THE ILLUMINATION OF THE DARKNESS MUST HAVE BEEN ETERNAL.
  --
  GNOSTICS ackNOWLEDGE KINSHIP WITH DEPRAVED MEN, BUT REFUSE IT TO THE BEAUTIFUL UNIVERSE, OF WHICH WE SHOULD BE FAR PROUDER.
  The Gnostics do not hesitate to call the most abandoned men their "brothers," but refuse this name to the sun, and the other deities of heaven, and to the very Soul of the world, fools that they are! Doubtless, to unite ourselves thus to the stars by the bonds of kindred, we must no longer be perverse, we must have become good, and instead of being bodies, we must be souls in these bodies; and, so far as possible, we must dwell within our bodies in the same manner as the universal Soul dwells within the body of the universe. To do this, one has to be firm, not allow oneself to be charmed by the pleasures of sight or hearing, and to remain untroubled by any reverse. The Soul of the world is not troubled by anything, because she637 is outside of the reach of all. We, however, who here below are exposed to the blows of fortune, must repel them by our virtue, weakening some, and foiling others by our constancy and greatness of soul.384 When we shall thus have approached this power which is out of the reach (of all exigencies), having approached the Soul of the universe and of the stars, we shall try to become her image, and even to increase this resemblance to the assimilation of fusion. Then, having been well disposed by nature and exercised, we also will contemplate what these souls have been contemplating since the beginning. We must also remember that the boast of some men that they alone have the privilege of contemplating the intelligible world does not mean that they really contemplate this world any more than any other men.

ENNEAD 03.02 - Of Providence., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  We would acknowledge the existence of a particular Providence, such as we mentioned above, if we thought that the world had had a beginning of existence, and had not existed since all eternity. By this particular Providence we mean a recognition, in the divinity, of a kind of prevision and reasoning (similar to the reasoning and prevision of the artist who, before carrying out a work, deliberates on each of the parts that compose it25). We would suppose that this prevision and reasoning were necessary to determine how the universe could have been made, and on what conditions it should have been the best possible. But as we hold that the world's existence had no beginning, and that it has existed since all time, we can, in harmony with reason and our own views, affirm that universal Providence consists in this that the universe is conformed to Intelligence, and that Intelligence is prior to the universe, not indeed in time for the existence of the Intelligence did not temporarily precede that of the universe but (in the order of things), because, by its nature, Intelligence precedes the world that proceeds from it, of which it is the cause, type26 and model, and cause of unchanged perpetual persistence.
  HOW INTELLIGENCE CONTINUES TO MAKE THE WORLD SUBSIST.
  --
  12. Since it is the Reason (of the world) which produced all things by an alliance with matter, and by preserving its peculiar nature, which is to be composed of different parts, and to be determined by the principle from which it proceeds (that is, by Intelligence), the work produced by Reason under these conditions could not be improved in beauty. Indeed, the Reason (of the world) could not be composed of homogeneous and similar parts; it must, therefore, not be accused, because it is all things, and because all its parts differ from others. If it had introduced into the world things which it had not previously contained, as for instance, souls, and had forced them to enter into the order of the world without considering their nature, and if it had made many become degraded, Reason would1062 certainly be to blame. Therefore, we must acknowledge that the souls are parts of Reason, and that Reason harmonizes them with the world without causing their degradation, assigning to each that station which is suitable to her.
  DIVINE JUSTICE EXTENDS ALSO INTO PAST AND FUTURE.
  --
  But why should we at all impute evil deeds to universal Reason? The souls contained in the universe will not be any more divine for that. They will still remain parts of the universal Reason (and consequently, remain souls): for we shall have to acknowledge that all reasons are souls. Otherwise if the Reason of the universe be a Soul, why should certain "reasons" be souls, and others only ("seminal) reasons"?
  1077

ENNEAD 03.05 - Of Love, or Eros., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  3. We are therefore forced to acknowledge that Love is a hypostasis and is "being," which no doubt is inferior to the Being from which it (emanates, that is, from celestial Venus, or the celestial Soul), but which, nevertheless, still possesses "being." In fact, that celestial Soul is a being born of the activity which is superior to her (the primary Being), a living Being, emanating from the primary Being, and attached to the contemplation thereof. In it she discovers the first object of her contemplation, she fixes her glance on it, as her good; and finds in this view a source of joy. The seen object attracts her attention so that, by the joy she feels, by the ardent attention characterizing1128 her contemplation of its object, she herself begets something worthy of her and of the spectacle she enjoys. Thus is Love born from the attention with which the soul applies herself to the contemplation of its object, and from the very emanation of this object; and so Love is an eye full of the object it contemplates, a vision united to the image which it forms. Thus Love (Eros) seems to owe its name to its deriving its existence from vision.127 Even when considered as passion does Love owe its name to the same fact, for Love-that-is-a-being is anterior to Love-that-is-not-a-being. However much we may explain passion as love, it is, nevertheless, ever the love of some object, and is not love in an absolute sense.
  CELESTIAL LOVE MUST ABIDE IN THE INTELLIGIBLE WITH THE CELESTIAL SOUL.
  --
  In general, we might admit that the true goods which are possessed by the soul when she acts conformably to her nature, by applying herself to things determined (by reason), constitute real being; that the others, on the contrary, are not engendered by the very action of the soul, and are only passions.144 Likewise, false intellections l ack real being, such as belongs to true intellections, which are eternal and determinate, possessing simultaneously the intellectual act, the intelligible existence and essence; and this latter not only in general, but in each real intelligible being (manifesting?) Intelligence in each idea. As to us, we must acknowledge that we possess only intellection and the intelligible; we do not possess them together (or completely), but only in general; and hence comes our love for generalities. Our conceptions, indeed, usually trend towards the general. It is only by accident that we conceive something particular; when, for instance, we conceive that some particular triangle's angles amount to two right angles, it is only as a result of first having conceived that the triangle in general possesses this property.
  JUPITER, THE GREAT CHIEF, OR THIRD GOD, IS THE SOUL, OR VENUS.

ENNEAD 03.06 - Of the Impassibility of Incorporeal Entities (Soul and and Matter)., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  But when the soul contains some of those false opinions which are the principal cause of vice, must we353 not acknowledge that something positive occurs in her, and that one of her parts undergoes an alteration? Is not the disposition of the soul's irascible part different according to its courage or cowardliness? And the soul's appetitive-part, according to whether it be temperate or intemperate? We answer that a part of the soul is virtuous, when it acts in conformity with its "being," or when it obeys reason; for reason commands all the parts of the soul, and herself is subjected to intelligence. Now to obey reason is to see; it is not to receive an impression, but to have an intuition, to carry out the act of vision.33 Sight is of the same (nature) when in potentiality, or in actualization; it is not altered in passing from potentiality to actualization,34 she only applies herself to do what it is her (nature) to do, to see and know, without being affected. Her rational part is in the same relation with intelligence; she has the intuition thereof.35 The nature of intelligence is not to receive an impression similar to that made by a seal, but in one sense to possess what it sees, and not to possess it in another; intelligence possesses it by cognizing it; but intelligence does not possess it in this sense that while seeing it intelligence does not receive from it a shape similar to that impressed on wax by a seal. Again, we must not forget that memory does not consist in keeping impressions, but is the soul's faculty of recalling and representing to herself the things that are not present to her. Some objector might say that the soul is different before reawakening a memory, and after having reawakened it. She may indeed be different, but she is not altered, unless indeed, we call the passing from potentiality to actualization an alteration. In any case, nothing extraneous enters into her, she only acts according to her own nature.
  354
  --
  If such be the nature of existence, it could be neither body, nor the substrate of bodies; for their existence is nonentity. (Materialists, however, object), How could we refuse to attri bute "being" to the nature of bodies, such as these cliffs and rocks, to the solid earth, and in short, to all these impenetrable objects? When I am struck, am I not by the shock forced to acknowledge that these objects exist as (real) "being"? On the other hand, how does it happen that entities that are not impenetrable, which can neither shock others nor be shocked by them, which are completely invisible, like soul and intelligence, are genuine beings?51 Our answer is that the earth, which possesses corporeal nature in the highest degree, is inert; the element that is less gross (the air) is already more mobile, and362 resides in a higher region; while fire withdraws still more from corporeal nature. The things which best suffice themselves least agitate and trouble the others; those that are heavier and more terrestrial, by the mere fact that they are incomplete, subject to falling, and incapable of rising, fall by weakness, and shock the others by virtue of their inertia, and their weight. Thus inanimate bodies fall more heavily, and shock and wound others more powerfully. On the contrary, animated bodies, by the mere fact of greater participation in existence, strike with less harshness. That is why movement, which is a kind of life, or at least an image of life, exists in a higher degree in things that are less corporeal.
  CORPOREITY IS NONENTITY BECAUSE OF L ack OF UNITY.
  --
  11. This was no doubt the thought present to Plato when64 he rightly said, "These imitations of the eternal beings which enter into matter, and which issue therefrom." Not without good reason did he employ the terms "enter" and "issue"; he wanted us carefully to scrutinize the manner in which matter participates in ideas. When Plato thus tries to clear up how matter participates in ideas, his object is to show, not how ideas enter into matter, as before so many have believed, but their condition within it. Doubtless, it does seem astonishing that matter remains impassible in respect to the ideas that are present therein, while the things that enter in it are affected by each other. We nevertheless have to acknowledge that the things which enter into matter expel their predecessors, and that it is only the composite that is affected. Nevertheless it is not every kind of composite that is affected, but only that composite that happens to need the thing that was introduced or expelled, so that its constitution becomes defective by the absence of that (quality), or more complete by its presence. Nothing is added to the nature of matter, however, by the introduction370 of anything; the presence of that thing does not make matter what it is, and matter loses nothing by its absence; matter remains what it was since its origin. To be ornamented is to the interest of something that admits of order or ornament; it can receive that ornament without being changed, when it only puts it on, so to speak. But if this ornament penetrate into it as something that forms part of its nature, it then cannot receive it without being altered, without ceasing to be what it was before, as for instance, ceasing to be ugly; without, by that very fact, changing; without, for instance, becoming beautiful, though ugly before. Therefore if matter become beautiful, though before ugly, it ceases to be what it was before; namely, ugly; so that on being adorned it loses its nature, so much the more as it was ugly only accidentally. Being ugly enough to be ugliness itself, it could not participate in beauty; being bad enough to be badness itself, it could not participate in goodness. Therefore matter participates in the ideas without being affected; and consequently, this participation must operate in another manner; and, for instance, consist in appearance.65 This kind of participation solves the problem we had set ourselves; it enables us to understand how, while being evil, matter can aspire to the Good without ceasing to be what it was, in spite of its participation in the Good. Indeed if this participation operate in a manner such that matter remains without alteration, as we say, and if it always continue to be what it was, there is no reason to be surprised if, though being evil, it can participate in the Good; it does not swerve from its manner of existence. On one hand, as for her, this participation is unavoidable, it participates as long as it endures; on the other hand, as matter continues to be what it is, by virtue of the kind of participation which does not interfere with its nature, it undergoes no alteration on the part of the371 principle which gives it something; it always remains as bad as it was, because its nature persists. If matter really participated in the Good, if matter were really modified thereby, its nature would no longer be evil. Therefore, the statement that matter is evil is true enough if it be considered to imply that it is impassible in respect to Good; and this really amounts to saying that it is entirely impassible.
  SENSE-OBJECTS ARE UNREAL AND ARE CHIEFLY MADE UP OF APPEARANCE.

ENNEAD 04.03 - Psychological Questions., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  Besides, our opponents have granted that every part of the universal Soul conforms to the whole. Now, in391 continuous quantities, it is by no means necessary that the part should resemble the whole. Thus, in the circle and the quadrilateral (the parts are not circles or quadrilaterals). All the parts of the divided object (from which a part is taken) are not even similar to each other, but vary in manifold ways, such as the different triangles of which a single triangle might be composed. Our opponents also acknowledge that the universal Soul is composed of parts that conform to the whole. Now, in a line, one part might also be a line, while differing from the whole in magnitude. But when we speak of the soul, if the difference of the part from the whole consisted in a difference of size, the soul would be a magnitude and a body; for then she would differentiate in quantity by psychic characteristics. But this would be impossible if all souls be considered similar and universal. It is evident that the soul cannot, like magnitudes, be further divided; and even our opponents would not claim that the universal Soul is thus divided into parts. This would amount to destroying the universal Soul, and reducing her to a mere name, if indeed in this system a prior universal (Soul) can at all be said to exist. This would place her in the position of wine, which might be distributed in several jars, saying that the part of the wine contained in each of them is a portion of the whole.104
  NOR IS THE SOUL A PART IN THE SENSE THAT ONE PROPOSITION IS A PART OF A SCIENCE.
  --
  7. That is what seems true to us. As to the Philebus passage (quoted in the first section), it might mean that all souls were parts of the universal Soul. That, however, is not its true meaning, as held by some. It only means what Plato desired to assert in this place, namely, that heaven is animate. Plato proves this by saying that it would be absurd to insist that heaven has no soul, when our body, which is only a part of the body of the universe, nevertheless has a soul; but how could a part be animate, unless the whole was so also? It is especially in the Timaeus107 that Plato clearly expresses his thought. After having described the birth of the universal Soul, he shows the other souls born later from the mixture made in the same vase from which the universal Soul was drawn. He asserts that they are similar to the universal Soul, and that their difference consists in that they occupy the second or third rank. That is further confirmed by this passage of the Phaedrus108: "The universal Soul cares for what is inanimate." Outside of the Soul, indeed, what power would manage, fashion, ordain and produce the body? It would be nonsense to attribute this power to one soul, and not to another. (Plato) adds (in substance): "The Perfect Soul, the Soul of the universe, hovering in the ethereal region, acts on the earth without entering into it, being borne above him as in a chariot. The other souls that are perfect share with it the administration of the world." When Plato speaks of the soul as having lost her wings, he is evidently distinguishing individual souls from the universal Soul. One might also conclude that our souls are part of the universal Soul from his statement that the souls follow the circular movement of the universe, that from it they derive their characteristics,400 and that they undergo its influence. Indeed, they might very easily undergo the influence exercised by the nature of the special localities, of the waters and the air of the towns they inhabit, and the temperament of the bodies to which they are joined. We have indeed acknowledged that, being contained in the universe, we possess something of the life-characteristic of the universal Soul, and that we undergo the influence of the circular movement of the heavens. But we have also shown that there is within us another (rational) soul, which is capable of resistance to these influences, and which manifests its different character precisely by the resistance she offers them. The objection that we are begotten within the universe may be answered by the fact that the child is likewise begotten within its mother's womb, and that nevertheless the soul that enters into its body is distinct from that of its mother. Such is our solution of the problem.
  SYMPATHY BETWEEN INDIVIDUAL AND UNIVERSAL SOUL COMES FROM COMMON SOURCE.
  --
  16. The punishments which justly overtake the evil must therefore be derived from that Order which rules all things with propriety. The unjust evils, accidents, misery and diseases which seem to overwhelm the good, may all be said to be consequences of anterior faults. These evils are intimately related to the course of events, and are even represented therein by their signs, so that they seem to happen according to the Reason (of the universe). We must however acknowledge that they are not produced by natural "reasons," that they are not within the purview of Providence, and that they are only its accidental consequences. Thus when a house happens to fall, it buries anybody below it, whoever he may happen to be; or again, whether some regular movement drives on some one thing, or even several things, it breaks or crushes anything that happens to lie in its path. These accidents which seem unjust, are not evils for those who suffer them, if you consider how they take their place within the legitimate order of the universe; perhaps even they constitute just chastisements and are the expiations of earlier faults. It would be incredible that one series of beings in the universe should obey its order, while another series should be subject to chance or caprice. If everything happen through causes and natural consequences, in conformity with a single "reason," and to a single order, the smallest things must form part of that order, and agree with it. Injustice practiced against somebody else is an injustice for him who commits it, and must attract a punishment to him; but by the place which it holds in the universal order, it is not an injustice, even for him who suffers it. It had to be thus. If the victim of this injustice was an honest man, for him it can have only415 a happy ending. This universal order must not be accused of being undivine and unjust, but we should insist that distributive justice exercises itself with perfect propriety. If certain things seem worthy of blame, it is because they are due to secret causes that escape our knowledge.
  FROM THE INTELLIGIBLE WORLD, SOULS FIRST GO INTO HEAVEN.
  --
  Doubtless we will have to acknowledge that there are affections which pass from the body into the soul; but there are also affections which belong exclusively to the soul, because the soul is a real being, with characteristic nature and activities. In this case, the soul must have desires, and recall them, remembering that they have, or have not been satisfied; because, by her nature, she does not form part of the things which are (as Heraclitus said) in a perpetual flow. Otherwise, we could not attri bute to the soul coenes thesia (or, common feeling), conscience, reflection, or the intuition of herself. If she did not possess them by her nature, she would not acquire them by union with the body. Doubtless there are activities which the soul cannot carry out without the assistance of the organs; but she herself possesses the faculties (or "powers") from which these activities are outgrowths. Besides, she, by herself, possesses other faculties, whose operations are derived from her alone. Among these is memory, whose exercise is only hindered by the body. Indeed, when the soul unites with the body, she forgets; when she separates from the body, and purifies herself, she often recovers memory. Since the soul possesses memory when she is alone, the body, with its changeable nature, that is ever subject to a perpetual flow, is a cause of forgetfulness, and not of memory; the body therefore is, for the soul, the stream of Le the (or forgetfulness). To the soul alone, therefore, belongs memory.
  433

ENNEAD 04.04 - Questions About the Soul., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  Why therefore should we recognize two kinds of desires, instead of acknowledging only one kind in the living body? Because nature differs from the body469 to which it gives life. Nature is anterior to the body because it is nature that organizes the body by moulding it, and shaping it; consequently, the origin of desire is not in nature, but in the passions of the living body. If the latter suffer, it aspires to possess things contrary to those that make it suffer, to make pleasure succeed pain, and satisfaction succeed need. Nature, like a mother, guesses the desires of the body that has suffered, tries to direct it, and to lure it b ack. While thus trying to satisfy it, she thereby shares in its desires, and she proposes to accomplish the same ends. It might be said that the body, by itself, possesses desires and inclinations; that nature has some only as a result of the body, and because of it; that, finally the soul is an independent power which grants or refuses what is desired by the organism.
  DESIRES ARE PHYSICAL, BECAUSE CHANGEABLE IN HARMONY WITH THE BODY.

ENNEAD 04.07 - Of the Immortality of the Soul: Polemic Against Materialism., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  4. (f) (If the soul is anything but simple matter, she must be constituted by a substantial form.) Those who claim that the soul is a body are, by the very force of the truth, forced to recognize the existence, before and above them, of a form proper to the soul; for they acknowledge the existence of an intelligent spirit, and an intellectual fire (as do the Stoics, following in the footsteps of Heraclitus, Stobaeus49). According to them, it seems that, without spirit or fire, there cannot be any superior nature in the order of beings, and that the soul needs a location where she may be built up. On the contrary, it is bodies alone that need to be built up on something, and indeed, they are founded on the powers of the soul. If really we do believe that the soul and life are no more than a spirit, why add the qualification "of a certain characteristic,"50 a meaningless term employed when forced to admit an active nature superior to that of bodies. As there are thousands of inanimate spirits, not every spirit is a soul. If only that spirit is a soul which possesses that "special characteristic," this "special characteristic" and this "manner of being" will either be something real, or will be nothing. If they are nothing, there will be nothing real but spirit, and this alleged "manner of being" is nothing more than a word. In that system, therefore, nothing but matter really exists. God, the soul, and all other things are no more than a word; the body alone really subsists. If, on the contrary, that "manner of being" is something real, if it is anything else than substrate or62 matter, if it resides in matter without being material or composed of matter, it must then be a nature different from the body, namely, a reason (by a pun).51
  THE BODY EXERTS A UNIFORM ACTION, WHILE THE SOUL EXERTS A VARIED ONE.
  --
  10. (15). The soul has affinities with the divine and eternal nature. This is evident, because, as we have demonstrated it, she is not a body, has neither figure nor color, and is impalpable. Consider the following demonstration. It is generally granted that everything that is divine and that possesses genuine existence enjoys a happy and wise life. Now let us consider the nature of our soul, in connection with that of the divine. Let us take a soul, not one inside of a body, which is80 undergoing the irrational motions of appetite and anger, and the other affections born of the body, but a soul that has eliminated all that, and which, so far as possible, had no intercourse with the body. Such a soul would show us that vices are something foreign to the nature of the soul, and come to her from elsewhere, and that, inasmuch as she is purified, she in her own right possesses the most eminent qualities, wisdom, and the other virtues (as thought Plato82). If the soul, when re-entering into herself, is such, how could she not participate in this nature that we have acknowledged to be suitable to every thing that is eternal and divine? As wisdom and real virtue are divine things, they could not dwell in a vile and mortal entity; the existence that receives them is necessarily divine, since it participates in divine things by their mutual affinity and community. Anyone who thus possesses wisdom and virtue in his soul differs little from the superior beings; he is inferior to them only by the fact of his having a body. If all men, or at least, if many of them held their soul in this disposition, no one would be sceptic enough to refuse to believe that the soul is immortal. But as we consider the soul in her present condition of being soiled by vices, no one imagines that her nature is divine and immortal.
  THE SOUL, LIKE OTHER THINGS, SHOULD BE JUDGED IN HER PUREST CONDITION.
  --
  11. (16). What sensible man, after having thus considered the nature of the soul, could still doubt of the immortality of a principle which derives life from naught but itself, and which cannot lose it? How could the soul lose life, since she did not borrow it from elsewhere, and since she does not possess it as fire possesses heat? For, without being an accident of82 fire, the heat, nevertheless, is an accident of its matter; for fire can perish. But, in the soul, life is not an accident that comes to add itself to a material subject to constitute a soul. In fact, there is here an alternative: either life is a genuine "being," which is alive by itself; in which case this "being" is the soul that we are seeking to discover, and immortality cannot be refused her; or the soul is a composite, and she must be decomposed until we arrive at something immortal which moves by itself; and such a principle could not be subject to death. Further, when (Stoics) say that life is only an accidental modification of matter, they are thereby forced to acknowledge that the principle that imparted this modification to matter is immortal, and incapable of admitting anything contrary to what it communicates (that is, life, as said Plato, in his Phaedo87), but there is only a single nature that possesses life in actualization.
  THERE IS NO CONCEIVABLE WAY IN WHICH SOUL COULD PERISH.

ENNEAD 05.01 - The Three Principal Hypostases, or Forms of Existence., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  1. How does it happen that souls forget their paternal divinity? Having a divine nature, and having originated from the divinity, how could they ever misconceive the divinity or themselves? The origin of their evil is "audacity,"216 generation, the primary diversity, and the desire to belong to none but themselves.217 As soon as they have enjoyed the pleasure of an independent life, and by largely making use of their power of self-direction, they advanced on the road that led them astray from their principle, and now they have arrived at such an "apostasy" (distance) from the Divinity, that they are even ignorant that they derive their life from Him. Like children that were separated from their family since birth, and that were long educated away from home finally lose knowledge of their parents and of themselves, so our souls, no longer seeing either the divinity or themselves, have become degraded by forgetfulness of their origin, have attached themselves to other objects, have admired anything rather than themselves, have like prodigals scattered their esteem and love on exterior objects, and have, by breaking the bond that united them to the divinities, disdainfully wandered away from it. Their ignorance of the divinity is therefore caused by excessive valuation of external objects, and their scorn174 of themselves. The mere admiration and quest after what is foreign implies, on the soul's part, an acknowledgment of self-depreciation. As soon as a soul thinks that she is worth less than that which is born and which perishes, and considers herself as more despicable and perishable than the object she admires, she could no longer even conceive of the nature and power of the divinity.
  CONVERSION IS EFFECTED BY DEPRECIATION OF EXTERNALITIES, AND APPRECIATION OF THE SOUL HERSELF.

ENNEAD 05.03 - The Self-Consciousnesses, and What is Above Them., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  But why should this whole (soul-) part that is superior to sensation be assigned to the soul rather than to intelligence? Because the power of the soul consists in reasoning, and because all these operations belong to the discursive reason. But why can we not simply assign to it, in addition, self-consciousness, which would immediately clear up this inquiry? Because the nature of discursive reason consists in considering exterior things, and in scrutinizing their diversity, while to intelligence we attri bute the privilege of contemplating itself, and of contemplating its own contents. But what hinders discursive reason, by some other faculty of the soul, from considering what belongs to it? Because, in this case, instead of discursive reason and reasoning, we would have pure Intelligence. But what then hinders the presence of pure Intelligence within the soul? Nothing, indeed. Shall we then have a right to say that pure Intelligence is a part of the soul? No indeed; but still we would have the right to call it "ours." It is different from, and higher1094 than discursive reason; and still it is "ours," although we cannot count it among the parts of the soul. In one respect it is "ours," and in another, is not "ours;" for at times we make use of it, and at other times we make use of discursive reason; consequently, intelligence is "ours" when we make use of it; and it is not "ours" when we do not make use of it. But what is the meaning of "making use of intelligence"? Does it mean becoming intelligence, and speaking in that character, or does it mean speaking in conformity with intelligence? For we are not intelligence; we speak in conformity with intelligence by the first part of discursive reason, the part that receives impressions from Intelligence. We feel through sensation, and it is we who feel. Is it also we who conceive and who simultaneously are conceived? Or is it we who reason, and who conceive the intellectual notions which enlighten discursive reason? We are indeed essentially constituted by discursive reason. The actualizations of Intelligence are superior to us, while those of sensation are inferior; as to us, "we" are the principal part of the soul, the part that forms a middle power between these two extremes, now lowering ourselves towards sensation, now rising towards Intelligence.102 We acknowledge sensibility to be ours because we are continually feeling. It is not as evident that intelligence is ours, because we do not make use of it continuously, and because it is separated, in this sense, that it is not intelligence that inclines towards us, but rather we who raise our glances towards intelligence. Sensation is our messenger, Intelligence is our king.99
  WE CAN THINK IN CONFORMITY WITH INTELLIGENCE IN TWO WAYS.

ENNEAD 05.05 - That Intelligible Entities Are Not External to the Intelligence of the Good., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  On the other hand, the intelligible entities are either deprived of feeling, life and intelligence, or they are577 intelligent. If they be intelligent, they, like truth, fuse with intelligence into the primary Intelligence. In this case we shall have to inquire into the mutual relations of intelligence, intelligible entity, and truth. Do these constitute but one single entity, or two? What in the world could intelligible entities be, if they be without life or intelligence? They are surely neither propositions, axioms, nor words, because in this case they would be enunciating things different from themselves, and would not be things themselves; thus, when you say that the good is beautiful, it would be understood that these two notions are foreign to each other. Nor can we think that the intelligibles for instance, beauty and justiceare entities that are simple, but completely separate from each other; because the intelligible entity would have lost its unity, and would no longer dwell within a unitary subject. It would be dispersed into a crowd of particular entities, and we would be forced to consider into what localities these divers elements of the intelligible were scattered. Besides, how could intelligence embrace these elements and follow them in their vicissitudes? How could intelligence remain permanent? How could it fix itself on identical objects? What will be the forms or figures of the intelligibles? Will they be like statues of gold, or like images and effigies made of some other material? In this case, the intelligence that would contemplate them would not differ from sensation. What would be the differentiating cause that would make of one justice, and of the other something else? Last, and most important, an assertion that the intelligible entities are external to Intelligence would imply that in thus contemplating objects exterior to itself Intelligence will not gain a genuine knowledge of them, having only a false intuition of them. Since, under this hypothesis, true realities will remain exterior to Intelligence, the latter, while contemplating578 them, will not possess them; and in knowing them will grasp only their images. Thus reduced to perceiving only images of truth, instead of possessing truth itself, it will grasp only deceptions, and will not reach realities. In this case (intelligence will be in the dilemma) of either acknowledging that it grasps only deceptions, and thus does not possess truth; or intelligence will be ignorant of this, being persuaded it possesses truth, when it really l acks it. By thus doubly deceiving itself, intelligence will by that very fact be still further from the truth. That is, in my opinion, the reason why sensation cannot attain the truth. Sensation is reduced to opinion248 because it is a receptive249 poweras indeed is expressed by the word "opinion"250;and because sensation receives something foreign, since the object, from which sensation receives what it possesses remains external to sensation. Therefore, to seek truth outside of intelligence is to deprive intelligence of truth or verity of intelligence. It would amount to annihilating Intelligence, and the truth (which was to dwell within it) will no longer subsist anywhere.
  THE NOTION OF INTELLIGENCE IMPLIES ITS POSSESSION OF ALL INTELLIGIBLES.

ENNEAD 06.01 - Of the Ten Aristotelian and Four Stoic Categories., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
  Let us first examine the doctrine that classifies essence into ten (kinds). We shall have to investigate whether it be necessary to acknowledge that its partisans recognize ten kinds, all of which bear the name of essence, or ten categories; for they say237 that essence is not synonymous in everything, and they are right.
  ARISTOTLE'S CATEGORIES NEGLECT THE INTELLIGIBLE WORLD.
  --
  8. The above digression gives us the opportunity of investigating why there should be a difference between these relations, and those of which we spoke above. However, we should be glad to have the Aristotelians first state what community of existence obtains in this correlation. It would be impossible to claim that this community was anything corporeal. If then it be corporeal, it must exist either within the very subjects, or without them. If such a habituation be identical among all, it is a synonym. If it be a habituation which differs according to the subjects in which it exists, it is a homonym; for the mere name of "habituation" (in different things) does not always correspond to the existence of any genuine similarity. Should we then divide the habituations into two classes, recognizing that certain objects have an inert and inactive habituation, implying simultaneity of existence, and that other objects have a habituation always implying "potentiality" and "actualization," so that before "actualizing" the "potentiality" be already ready to exert itself, and to pass from "potentiality" to "actualization" in the approximation of relative conditions? Must we assert that in general certain things actualize, while others limit themselves to existing? Must we also assert that that which limits itself to existence only gives its correlative a name, while that which actualizes gives it existence? Of this latter850 kind of things are the father and son, the "active" and "passive," for such things exert a kind of life and action. Must we then divide habituation in several kinds, not as possessing something similar and common in the differences, but as having a nature different in each member of the division, and thus constituting a "homonym" (or, mere verbal label)? In this case, we would apply to the active habituation the names of "doing" and "suffering," because both imply an identical action. Further, we will have to posit another "habituation" which, without itself actualizing, implies something which acts in two relative terms. For example, there is equality; which equates two objects; for it is equality which renders things equal, just as identity makes them identical; just as the names "great" and "small" are derived one from the presence of greatness, and the other from that of smallness. But if we should consider greatness and smallness in the individuals which participate therein, it must be acknowledged that such individual is greater by the act of greatness which manifests in him, and that another is smaller because of the inherent act of littleness.
  HABITUATIONS ARE REASONS THAT PARTICIPATE IN FORMS.
  --
  16. It may be objected that movement is an imperfect actualization.272 In that case actualization should be given the first rank; and under that genus would follow the species of movement, with the quality of imperfection, by saying that movement is an actualization, and adding (the specific difference) that it is imperfect. To say that movement is an imperfect actualization does not deprive it of being an actualization, but implies that though it be actualization, there is in it succession, not to arrive at being actualization, (which it is already), but to accomplish something from which it is yet entirely distinct. Then (when that865 goal is reached), it is not the movement that becomes perfect, but the thing which was the goal. For instance, walking is walking from the very first step; but if there be a mile to go, and the mile be not yet finished, what is l acking of the mile is not l acking to the walking or to movement (taken absolutely), but to that particular walk. For the walk was walking and movement from the very first step; consequently, he who is moving has already moved, and he who cuts has already cut.273 Just as actualization, movement has no need of time; it needs time only to become such an action. If then actualization be outside of time, movement, taken absolutely, must also be outside of time. The objection that movement is in time because it implies continuity (proves too much; for in that case) intuition itself, if prolonged, would also imply continuity, and therefore would be in time. Reasoning by induction, it may be seen, 1, that one can always distinguish parts in any kind of movement; 2, that it would be impossible to determine when and since when the movement began, or to assign the definite point of departure; 3, that it is always possible to divide movement by following it up to its origin, so that in this manner movement that has just begun would find itself to have begun since infinite time, and, 4, that movement would be infinite in regard to its beginning. The fact is that the Aristotelians distinguish movement from actualization; they affirm that actualization is outside of time, but that time is necessary to movement; not indeed to some particular movement, but to movement in itself, because, according to their views, it is a quantity. Nevertheless, they themselves acknowledge that movement is a quantity only by accident, as, for instance, when it is a daily movement, or when it has some particular duration. Just as actualization is outside of time, nothing hinders movement from having begun outside of time, and time866 from being connected with movement only because the movement has a certain duration. Indeed, it is generally granted that changes occur outside of time, for it is usual to say, The changes occur either suddenly or successively. Now if change can occur outside of time, why should it not be so also with movement? We here speak of change, and not of "having changed;" for change does not necessarily have to be accomplished (while "having changed" signifies an accomplished fact, and consequently implies the notion of time).
  ACTION AND EXPERIENCING MAY BE SUBSUMED UNDER MOVEMENT, BUT CANNOT BE CONSIDERED AS SEPARATE CATEGORIES.
  --
  18. We must further examine if the Aristotelians have the right to say that acting contains both actualizations and movements, the actualizations producing themselves instantaneously, and the movements successively; as, for instance, dividing implies time. Or will they say that all actualizations are movements, or, at least, are accompanied by movements? Will they trace all actions to "experiencing" (or, reactions), or will they acknowledge absolute actions, like walking or speaking? Or will they distinguish all actions that relate to "experiencing" as movements, and all absolute actions as actualizations? Or will they place actions of both kinds among movements, and among actualizations? They would no doubt classify walking, which is an absolute thing, as movement; and thinking, which is a verb without passive voice, as an actualization.275 Otherwise the Aristotelians will be obliged to insist that there is nothing active in walking or thinking. But if walking and thinking do not belong to the category of acting, it will be necessary to explain to what they do belong. Will it be said that thinking relates to the thinkable (the intelligible), as intellection does,276 because sensation relates to the sense-object? If sensation be related868 to the sense-object, why do they not equally relate "sensing" (feeling) to the sense-object? Sensation, relating to something else, has a relation with that thing; but, besides that relation, it has the property of being an "action" or an "experience" (or, reaction). If therefore reaction (or, suffering), besides belonging to something else, or depending on something else, has the property of itself being something, like actualization, then walking, besides belonging to something else (to the feet), and depending on something else (on the motive power), nevertheless by itself possesses the property of being movement. In this case, it will have to be recognized that intellection, besides being a relation, by itself also is a movement or an actualization.
  DO CERTAIN ACTIONS APPEAR IMPERFECT WHEN NOT JOINED TO TIME?

ENNEAD 06.02 - The Categories of Plotinos., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
  If it were our opinion that essence was one, we would not need to study whether there was one single genus for all things, whether all genera could not be reduced to a single one; whether there were principles; whether the genera were at the same time principles; or whether all principles are genera, without saying conversely that all genera are principles; or, if we must distinguish between them, say that some principles are simultaneously genera, or some genera are principles, or, finally, whether all principles be genera without the genera being principles, and conversely. But, since we do not acknowledge that essence is one, the reasons298 for which were advanced by Plato and other philosophers, we find ourselves forced to treat all these questions, and first to explain why we recognize genera of essences, and what number we decide on.
  892
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  But what is the soul considered apart from all action, if we examine in her the part which does not work at formation of the bodies?304 Will not a plurality of powers still be found therein? As to world-Essence, nobody even thinks of depriving the soul of it. But is her acknowledged essence the same as that predicated of a stone? Surely not. Besides, even in the essence of the stone, "being" and "being a stone" are inseparable concepts, just as "being" and "being a soul" are, in the soul, but one and the same thing.305 Must we then regard as different in her essence on one side, and on the other the remainder (what constitutes the being); so that it would be the difference (proper to being) which, by being added to her, constituted the soul? No: the soul is no doubt a determinate essence; not as a "white man," but only as a particular being; in other words, she has what she has by her very being.
  THE ESSENCE OF THE SOUL DERIVES FROM ITS BEING; ADDING LIFE TO ESSENCE.
  --
  In many ways it can be shown that stability must be kept apart from essence. In the first place, if stability were identical with essence, why should it be so, rather than movement, which is life, the actualization904 of being, and of essence itself? Since we have distinguished between movement and essence, and since we have said that it is both identical therewith, and still at the same time different from it; and because essence and movement are different from each other from one viewpoint, but from another, are identical; we must also (in thought) distinguish stability from essence without separating it (in existence); and by separating it in thought, we shall be making a distinct genus of it. Indeed, if stability and essence were to be confused together in a perfect union, if we were to acknowledge no difference between them, we would still be obliged to identify stability with movement by the intermediation of essence; in this way stability and movement would together form but one and the same thing.307
  ESSENCE, STABILITY AND MOVEMENT EXIST BECAUSE THOUGHT BY INTELLIGENCE.
  --
  But if by Good we here mean the unity which lies in Essence, we would not hesitate to acknowledge that the actualization by which Essence aspires to Unity is its true good, and that that is the means by which it receives the form of Good. Then the good of Essence is the actualization by which it aspires to the Good; that act constitutes its life; now this actualization is a movement, and we have already ranked movement among the primary genera. (It is therefore useless to make a new genus of "Good conceived as unity").
  BEAUTY IS TREATED SIMILARLY TO THE GOOD.

ENNEAD 06.03 - Plotinos Own Sense-Categories., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
  2. First let us consider what mundane name "Being" must be applied to. To begin with, it must be explained that physical nature can receive the name of "being" only as a figure of speech;343 or rather, should not receive it at all, since it implies the idea of perpetual flowing (that is, change349); so, the more suitable denomination would be "generation."350 We shall also have to acknowledge that the things that belong to generation are very different; nevertheless all bodies, some simple (such, as elements), the others composite as mixtures), together with their accidents and effects, must, during the process of classification, be reduced to a single genus.
  In bodies, one may besides distinguish on one hand matter, on the other, the form imprinted thereon; and we designate each of these separately as a genus, or subsume both under a unity, inasmuch as we designate both by the common label343 of "being," or rather, "generation." But what is the common element in matter and form? In what manner, and of what is matter a genus? For what difference inheres in matter? In what sequence could we incorporate that which is composed of both? But in the case that that which is composed of both be itself corporeal being, while neither of the two is a body, how then could either be incorporated in a single genus, or within the same genus along with the compound of both? How (could this incorporation into a single genus be effected with) the elements of some object and the object itself? To answer that we should begin by the (composite) bodies: which would be tantamount to learning to read by beginning with syllables (and not with letters).
  --
  Should "large" and "small" be classified within the genus of quantity? Yes: for the large is large by a certain dimension, and dimension is not a relation. As to "greater" and "smaller," they belong to relation; for a thing is greater or smaller in relation to something else, just as when it is double. Why then do we sometimes say that a mountain is large, and that a grain of millet is small? When we say that a mountain is small, we use the latter term instead of smaller; for they who use this expression themselves acknowledge that they call a mountain small only by comparing it to other mountains, which implies that here "little" stands for "smaller." Likewise, when we say that a grain of millet is large, this does not mean "large" in any absolute sense, but large only for a grain of millet; which implies that one compares it to things of the same kind, and that here "large" means "larger."383
  BEAUTY IS CLASSIFIED ALONG WITH THE RELATIVES.
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  What then is movement? While belonging to a subject, it is something by itself before belonging to a subject, as are quality, quantity, and being. To begin with, nothing is predicated before it, and of it, as a genus. Is change417 anterior to movement? Here change is identical with movement, or if change is to be considered a genus, it will form a genus to be added to those already recognized. Besides, it is evident that, on this hypothesis, movement will become a species, and to it will be opposed, as another species, "generation," as, for instance, "generation" is a change, but not a movement.418 Why then should generation not be a movement? Is it because what is generated does not yet exist, and because movement could not exist in non-being? Consequently, neither will generation be a change. Or is this so because generation is an alteration and increase, and because it presupposes that certain things are altered, and increase? To speak thus is to busy ourselves with things that precede generation. Generation presupposes production of some other form; for generation does not consist in an alteration passively undergone, such as being warmed, or being whitened; such effects could be produced before realization of the generation. What then occurs in generation? There is alteration. Generation consists in the production of an animal or plant, in the reception of a form. Change is much more reasonably973 to be considered a species, than movement; because the word change means that one thing takes the place of another, while movement signifies the actualization by which a being passes from what is proper to it, to what is not, as in the translation from one place to another. If that be not admitted (to define movement), it will at least have to be acknowledged that the action of studying it, as that of playing the lyre, and in general, all the movements that modify a habit, would be subsumed within our definition. Alteration therefore could not be anything else but a species of movement; since it is a movement which produces passage from one state to another.419
  DEFINITION OF ALTERATION.
  --
  25. Of what do composition (blending, or mixture) and decomposition consist? Do they constitute other kinds of movement than those already noticed, generation and destruction, growth and decrease, movement of displacement and alteration? Shall composition and decomposition be reduced to some one of these kinds of motion, or shall we look at this process inversely? If composition consist in approximating one thing to another, and in joining them together; and if, on the other hand, decomposition consist in separating the things which were joined, we have here only two movements of displacement, a uniting, and a separating one. We should be able to reduce composition and decomposition to one of the above recognized kinds of motion, if we were to acknowledge that this composition was mingling,427 combination, fusion, and uniona union which consists in two things uniting, and not in being already united. Indeed, composition includes first the movement of displacement, and then an alteration; just as, in increase, there was first the movement of displacement, and then movement in the kind of the quality.428 Likewise, here there is first the movement of displacement, then the composition or decomposition, according as things approximate or separate.429 Often also decomposition is accompanied or followed by a movement of displacement, but the things which separate undergo979 a modification different from the movement of displacement; similarly, composition is a modification which follows the movement of displacement, but which has a different nature.
  COMPOSITION AND DECOMPOSITION ARE NOT ALTERATIONS.
  Shall we have to admit that composition and decomposition are movements which exist by themselves, and analyze alteration into them? Condensation is explained as undergoing an alteration; that means, as becoming composite. On the other hand, rarefaction is also explained as undergoing an alteration, namely, that of decomposition; when, for instance, one mingles water and wine, each of these two things becomes other than it was, and it is the composition which has operated the alteration. We will answer that here composition and decomposition no doubt precede certain alterations, but these alterations are something different than compositions and decompositions. Other alterations (certainly) are not compositions and decompositions, for neither can condensation nor rarefaction be reduced to these movements, nor are they composed of them. Otherwise, it would be necessary to acknowledge the (existence of) emptiness. Besides, how could you explain bl ackness and whiteness, as being composed of composition and decomposition? This doctrine would destroy all colors and qualities, or at least, the greater part of them; for if all alteration, that means, all change of quality, consisted in a composition or decomposition, the result would not be the production of a quality, but an aggregation or disaggregation. How indeed could you explain the movements of teaching and studying by mere "composition"?
  980

ENNEAD 06.04 - The One and Identical Being Is Everywhere Present As a Whole., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  35. The incorporeal is that which is conceived of by abstraction of the body; that is the derivation of its name. To this genus, according to ancient sages, belong matter, sense-form, when conceived of apart from matter, natures, faculties, place, time, and surface. All these entities, indeed, are called incorporeal because they are not bodies. There are other things that are called incorporeal by a wrong use of the word, not because they are not bodies, but because they cannot beget bodies. Thus the incorporeal first mentioned above subsists within the body, while the incorporeal of the second kind is completely separated from the body, and from the incorporeal that subsists within the body. The body, indeed, occupies a place, and the surface does not exist outside of the body. But intelligence1240 and intellectual reason (discursive reason), do not occupy any place, do not subsist in the body, do not constitute any body, and do not depend on the body, nor on any of the things that are called incorporeal by abstraction of the body. On the other hand, if we conceive of the void as incorporeal, intelligence cannot exist within the void. The void, indeed, may receive a body, but it cannot contain the actualization of intelligence, nor serve as location for that actualization. Of the two kinds of the incorporeal of which we have just spoken, the followers of Zeno reject the one (the incorporeal that exists outside of the body) and insist on the other (the incorporeal that is separated from the body by abstraction, and which has no existence outside of the body); not seeing that the first kind of incorporeality is not similar to the second, they refuse all reality to the former, though they ought, nevertheless, to acknowledge that the incorporeal (which subsists outside of the body), is of another kind (than the incorporeal that does not subsist outside of the body), and not to believe that, because one kind of incorporeality has no reality, neither can the other have any.
  RELATION BETWEEN THE INCORPOREAL AND THE CORPOREAL.

ENNEAD 06.04 - The One Identical Essence is Everywhere Entirely Present., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  7. Imagine a luminous point which serves as centre, and imagine around it a transparent sphere, so that the clearness of the luminous point shines in the296 whole body that surrounds it without the exterior receiving any light from elsewhere; you will surely have to acknowledge that this interior light, by remaining impassible, penetrates the whole surrounding mass, and that it embraces the whole sphere from the central point in which it is seen to shine. The truth is that the light did not emanate from the little body placed in the centre; for this little body did not glow inasmuch as it was a body, but inasmuch as it was a luminous body; that means, by virtue of an incorporeal power. Now in thought annihilate the mass of the little luminous body, and preserve its luminous power; could you still say that light is somewhere? Will it not be equally in the interior, and in the whole exterior sphere? You will no longer perceive where it was fixed before, and you will no longer say whence it comes, nor where it is; in this respect you will remain uncertain and astonished; you will see the light shine simultaneously in the interior and in the exterior sphere. An example of this is the solar light that shines in the air when you look at the body of the sun, at the same time that you perceive everywhere the same light without any division; that is demonstrated by objects that intercept the light; they reflect it nowhere else than in the direction from which it came; they do not shatter it into fragments. But if the sun were an incorporeal power, you could not, when it would radiate light, tell where the light began, nor from where it was sent; there would be but a single light, the same everywhere, having neither point of beginning, nor principle from which it proceeds.
  UNITY IS IN THE MANIFOLD BY A MANNER OF EXISTENCE.

ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  Numenius, who teaches that the faculty of assent (or, combining faculty) is capable of producing various operations, says that representation (fancy) is an accessory of this faculty, that it does not, however, constitute either an operation or function of it, but a consequence of it. The Stoics, on the contrary, not only make sensation consist in representation, but even reduce representation to (combining) assent. According to them sense-imagination (or sense-fancy) is assent, or the sensation of the determination of assent. Longinus, however, does not acknowledge any faculty of assent. The philosophers of the ancient Academy (the Platonists) believe that sensation does not comprise sense-representation, and that, consequently, it does not have any original property, since it does not participate in assent. If sense representation consisted of assent added to sensation, sensation, by itself, will have no virtue, since it is not the assent given to the things we possess.
  OF THE PARTS OF THE SOUL.
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  The first treatment of matter occurs in the first Ennead, and it may be described as thoroughly Numenian, being treated in conjunction with the subject1273 of evil. First, we have the expression of the Supreme hovering over Being.372 Then we have the soul double,373 reminding us of Numenius's view of the double Second Divinity374 and the double soul.375 Then we have positive evil occurring in the absence of good.376 Plotinos377 opposes the Stoic denial of evil, for he says, "if this were all," there were no evil. We find a threefold division of the universe without the Stoic term hypostasis, which occurs in the treatment of the same topic elsewhere.378 Similar to Numenius is the King of all,379 the blissful life of the divinities around him,380 and the division of the universe into three.381 Plotinos382 acknowledges evil things in the world, something denied by the Stoics,383 but taught by Numenius, as is also original, primary existence of evil, in itself. Evil is here said to be a hypostasis in itself, and imparts evil qualities to other things. It is an image of being, and a genuine nature of evil. Plotinos describes384 matter as flowing eternally, which reminds us unmistakably of Numenius's image385 of matter as a swiftly flowing stream, unlimited and infinite in depth, breadth, and length. Evil inheres in the material part of the body,386 and is seen as actual, positive, darkness, which is Numenian, as far as it means a definite principle.387 Plotinos also388 insists on the ineradicability of evil, in almost the same terms as Numenius,389 who calls on Heraclitus and Homer as supporters. Plotinos390 as reason for this assigns the fact that the world is a mixture, which is the very proof advanced by Numenius in 12. Plotinos, moreover,391 defines matter as that which remains after all qualities are abstracted; this is thoroughly Numenian.392
  In the fourth book of the Second Ennead the treatment of matter is original, and is based on comparative studies. Evil has disappeared from the horizon; and the long treatment of the controversy with the Gnostics393 is devoted to explaining away evil as misunderstood1274 good. Although he begins by finding fault with Stoic materialism,394 he asserts two matters, the intelligible and the physical. Intelligible matter395 is eternal, and possesses essence. Plotinos goes on396 to argue for the necessity of an intelligible, as well as a physical substrate (hypokeimenon). In the next paragraph397 Plotinos seems to undertake a historical polemic, against three traditional teachers (Empedocles, Anaxagoras, and Democritus) under whose names he was surely finding fault with their disciples: the Stoics, Numenius, and possibly such thinkers as Lucretius. Empedocles is held responsible for the view that elements are material, evidently a Stoical view. Anaxagoras is held responsible for three views, which are distinctly Numenian: that the world is a mixture,398 that it is all in all,399 and that it is infinite.400 We might, in passing, notice another Plotinian contradiction in here condemning the world as mixture, approved in the former passage.401 As to the atomism of Democritus, it is not clear with which contemporaries he was finding fault. Intelligible matter reappears402 where we also find again the idea of doubleness of everything. As to the terms used by the way, we find the Stoic categories of Otherness or Variety403 and Motion; the conceptual seminal logoi, and the "Koin ousia" of matter; but in his psychology he uses "logos" and "nosis," instead of "nous" and "phronesis," which are found in the Escorial section, and which are more Stoical. We also find the Aristotelian category of energy, or potentiality.
  --
  An external division into periods is therefore openly acknowledged; but it remains for us to recall its significance.
  1280 In the first place, the reader will ask himself, how does it come about that Plotinos is so dependent on Porphyry, and before him, on Amelius? The answer is that Plotinos himself was evidently somewhat deficient in the details of elementary education, however much proficiency in more general philosophical studies, and in independent thought, and personal magnetic touch with pupils he may have achieved. His pronunciation was defective, and in writing he was careless, so much so that he usually failed to affix proper headings or notice of definite authorship.441 These peculiarities would to some extent put him in the power, and under the influence of his editors, and this explains why he was dependent on Porphyry later, and Amelius earlier.442 These editors might easily have exerted potent, even if unconscious or merely suggestive influence; but we know that Porphyry did not scruple to add glosses of his own,443 not to speak of hidden Stoic and Aristotelian pieces,444 for he relied on Aristotle's "Metaphysics." Besides, Plotinos was so generally accused of pluming himself on writings of Numenius, falsely passed off as his own, that it became necessary for Amelius to write a book on the differences between Numenius and Plotinos, and for Porphyry to defend his master, as well as to quote a letter of Longinus on the subject;445 but Porphyry does not deny that among the writings of the Platonists Kronius, Caius, and Attikus, and the Peripatetics Aspasius, Alexander and Adrastus, the writings of Numenius also were used as texts in the school of Plotinos (14).
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  His last period was Stoic practise, for so zealously did he practise austerities that his death was, at1281 least, hastened thereby.446 It is unlikely that he would have followed Stoic precepts without some sympathy for, or acquaintance with their philosophical doctrines; and as we saw above, Porphyry acknowledges Plotinos's writings contain hidden Stoic pieces.447 Then, Plotinos spent the last period of his life in Rome, where ruled, in philosophical circles, the traditions of Cicero, Seneca, Epictetus, and Marcus Aurelius.
  That these Stoic practices became fatal to him is significant when we remember that this occurred during the final absence of Porphyry, who may, during his presence, have exerted a friendly restraint on the zealous master. At any rate, it was during Porphyry's regime that the chief works of Plotinos were written, including a bitter diatribe against the Gnostics, who remained the chief protagonists of dualism and belief in positive evil. Prophyry's work, "De Abstinentia," proves clearly enough his Stoic sympathies.
  --
  Moreover, they contain an acknowledgment, and a study of positive evil, something which would be very unlikely after his elaborate explaining away of evil in his treatise against the Gnostics, of the Porphyrian period, and his last treatment of Matter, where he is even willing to grant the possibility of matter possessing Being. The natural process for any thinker must ever be to begin with comparative imitation of his master, and then to progress to independent treatment of the subject. But for the process to be reversed is hardly likely.
  Moreover, when we examine these Eustochian works in detail, they hardly seem to be such as would be the expressions of the last years of an ecstatic, suffering intense agony at times, his interest already directed heavenwards. The discussion of astrology must date from the earliest association with Gnostics, in Alexandria, who also might have inspired or demanded a special treatment of the nature of evil, which later he consistently denied. Then there is an amateurish treatment of anthropology in general, which the cumulatively-arranging Porphyry puts at the very beginning of the First Book. The treatise on the First Good and Happiness, is not unlike a beginner's first attempt at writing out his body of divinity, as George Herbert said, and Porphyry also puts it at the beginning. The Eros-article is only an amplification of Platonic myths, indeed making subtler distinctions, still not rising to the heights of pure, subjective speculation.
  --
  In Plotinos's third, or Eustochian period, the same evasions occur. For instance478 he limits Being to goodness. Then he acknowledges the existence of evil things, and derives their evil quality from a primary evil, the "image of essence," the Being of evil. That he is conscious of having strained a point is evident from the fact that he adds the clause, "if there can be a Being of evil." Likewise,479 while discussing evil, which is generally recognized because in our daily lives there is positive pain, and sensations of pain, he defines evil as l ack of qualities. To say that evil is not such as to form, but as to nature is opposite to form is nonsense, inasmuch as life is full of positive evils, as Numenius brought out in 16, and Plotinos acknowledged even in spite of his polemic against the Gnostics.
  Finally Plotinos takes refuge in a miracle480 as explanation of "unparticipating participation." This is commentary enough; it shows he realized the futility of any arguments. But Plotinos was not alone in despairing of establishing an ironclad system; before him Numenius had, just as pathetically, despaired of a logical dualism, and he acknowledged in fragment 16 that Pythagoras's arguments, however true, were "wonderful and opposed to the belief of a majority of humanity."
  In other words, monism is as unsatisfactory to reason as dualism. This was the chief point of agreement between Pythagoras and the Stoics; and Pragmatism has in modern times attempted to show a way out by a higher sanction of another kind.
  --
  This new feud between Plotinos and the Gnostics is however just as illusory as the earlier one between Numenius and the Stoics. It was merely a matter of dialects. Plotinos indeed found fault with the Gnostics for making divisions within the Divinity; but wherever he himself is considering the divinity minutely, he, just as much as the Gnostics, is compelled to draw distinctions, even though he avoided acknowledged divisions by borrowing from Plutarch a new, non-Platonic, non-Numenian, but Aristotelian, Stoic (Cornutus and Sextus) and still Alexandrian (Philo, Septuagint, Lucian) term "hypostasis."
  The difference he pretended to find between the1301 Gnostic distinctions within the Divinity and his new term hypostasis was that the former introduced manifoldness into the divinity, by splitting Him,483 thus allowing the influence of matter to pervade the pure realm of Being. Hypostasis, on the contrary, wholly existed within the realm of pure Being, and was no more than a trend, a direction, a characterization, a function, a face, or orientation of activity of the unaffected unity of Being. Thus the divinity retained its unity, and still could be active in several directions, without admixture of what philosophy had till then recognized as constituting manifoldness. But reflection shows that this is a mere quibble, an evasion, a paralogism, a quaternio terminorum, a pun. How it came about we shall attempt to show below.
  --
  As Plotinos was in the habit of not even putting his name to his own notes; as even in the times of Porphyry the actual authorship of much that he wrote was already disputed; as even Porphyry acknowledges principles and quotations were borrowed, we must discover1316 Numenian passages by their content, rather than by any external indications. As the great majority of Numenius's works are irretrievably lost, we may never hope to arrive at a final solution of the matter; and we shall have to restrict ourselves to that which, in Plotinos, may be identified by what Numenian fragments remain. What little we can thus trace definitely will give us a right to draw the conclusion to much more, and to the opinion that, especially in his Amelian period, Plotinos was chiefly indebted to Numenian inspiration. We can consider591 the mention of Pythagoreans who had treated of the intelligible as applying to Numenius, whose chief work was "On the Good," and on the "Immateriality of the Soul."
  The first class of passages will be such as bear explicit reference to quotation from an ancient source. Of such we have five: "That is why the Pythagoreans were, among each other, accustomed to refer to this principle in a symbolic manner, calling him 'A-pollo,' which name means a denial of manifoldness."592 "That is the reason of the saying, 'The ideas and numbers are born from the indefinite doubleness, and the One;' for this is intelligence."593 "That is why the ancients said that ideas are essences and beings."594 "Let us examine the (general) view that evils cannot be destroyed, but are necessary."595 "The Divinity is above being."596
  --
  His epilepsy naturally created an opportunity for, and need of a doctrine of ecstasy; which for normal people should be no more than a doctrine, or at least be limited to conscious experiences. Even his admirer, Porphyry, acknowledges that he spelled and pronounced incorrectly.750 He acknowledged that without Porphyry's objections he would have nothing to say. He refrained from quoting his authorities, and1330 Porphyry acknowledged that his writings contained many Stoic and Aristotelian doctrines. It was generally bruited around that his doctrines were borrowed from Numenius,751 to the extent that his disciples held controversies, and wrote books on the subject. His style is enigmatic, and the difficulty of understanding him was discussed even in his own day. He was dependent on secretaries or editors; first on Amelius, later on Porphyry, who does not scruple to acknowledge he added many explanations.752 Later, Plotinos sent his books to Porphyry in Sicily to edit. No doubt the defectiveness of his eyesight made both reading and writing difficult, and explains his failure to put titles to his works; though, as in the case of Virgil, such hesitation may have been the result of a secret consciousness of his indebtedness to others.
  RELIANCE ON PUNNING.
  --
  268 Plotinos here makes in the world-Soul a distinction analogous to that obtaining in the human one (where there is a reasonable soul, and its image, the vegetative soul, see i. 1.812; iv. 4. 13, 14). Here he asserts that there are two souls; the superior soul (the principal power of the soul, which receives the forms from Intelligence (see iv. 4.912, 35), and the inferior soul (nature, or the generative power), which transmits them to matter, so as to fashion it by seminal reasons (see iii. 4.13, 14, 22, 27). Bouillet, no doubt remembering Plotinos's own earlier invectives against those who divided the world-soul (ii. 9.6), evidently directed against Amelius and the Numenian influence, which till then he had followedtries to minimize it, claiming that this does not mean two different hypostases, but only two functions of one and the same hypostasis. But he acknowledges that this gave the foundation for Plotinos's successors' distinction between the supermundane and the mundane souls (hyperkosmios, and egkosmios). Plotinos was therefore returning to Numenius's two world-souls (fr. 16), which was a necessary logical consequence of his belief in two human souls (fr. 53), as he himself had taught in iii. 8.5. Plotinos objectifies this doubleness of the soul in the myth of the two Hercules, in the next book, i. 1.12.
  269 See ii. 9.2.

ENNEAD 06.05 - The One Identical Essence is Everywhere Entirely Present., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  4. Let us, therefore, contemplate this Divinity who is not present here, and absent there, but who is everywhere. All those who have any idea of the divinities admit that they, as well as that supreme Divinity, are present everywhere. Reason compels this admission. Now, since the Divinity is everywhere, He is not divided; otherwise, He would not be present everywhere; He would have His parts, one here, and another there. He would no longer be a unity; He would resemble an expanse divided into a number of parts; He would be annihilated in this division, and all His parts would no longer form the whole; in short, He would have become body. If that be impossible, we shall have to admit that to which before we refused assent, to which all human nature testifies, namely, that the Divinity is everywhere simultaneously present, entire, and identical. If we acknowledge such a nature as infinite, since it has no limits, this will be granting that it l acks nothing. Now if it l ack nothing, it must be present to every essence; if it could not be essence, there would be places, where it did not exist, and it would l ack something. The essences which exist beneath the One exist simultaneously with Him, are posterior to Him, refer to Him, and reattach themselves to Him as His creatures; so that to participate in what is posterior to Him is to participate in Himself. As, in the intelligible world, there is a multitude of beings which there occupy the first, second, or third ranks, in that they depend from that only centre of a single sphere; and as they coexist there without any separating distance between them, the result is that the essences which319 occupy the first or second ranks are present there even where are the beings that occupy the third rank.
  EXAMPLE OF THE SUN AND THE RAYS.

ENNEAD 06.06 - Of Numbers., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
  As unity is seen in some one (being), and then in some other, if the second unity possess hypostatic existence also, then the supreme Unity (of the first Essence) will not alone possess hypostatic existence, and there will be thus a multitude of unities (as there is a multitude of beings). If the hypostatic existence of the first Unity be alone acknowledged, this will exist either in the Essence in itself, or in the One in itself. If it exist in the Essence in itself, the other unities (which exist in the other beings) will then be such merely by figure of speech, and will no longer be subordinated to the primary unity; or number will be composed of dissimilar unities, and the unities will differ from each other in so far as they are unities. If the primary unity exist already in the Unity in itself, what need would that Unity in itself have of that unity to be one? If all that be impossible, we shall have to recognize the existence of the One which is purely and simply one, which, by its "being" is entirely independent of all the other beings, which is named the chief661 Unity, and is conceived of as such. If unity exist on high (in the intelligible world) without any object that may be called one, why might not another One (the one of the first Being) subsist on high also? Why would not all the (beings), each being a separate unity, not constitute a multitude of unities, which might be the "multiple unity"? As the nature (of the first Being) begets, or rather, as it has begotten (from all eternity); or at least, as it has not limited itself to one of the things it has begotten, thus rendering the unity (of the first Being) somewhat continuous; if it circumscribe (what it produces) and promptly ceases in its procession, it begets small numbers; if it advance further, moving alone not in foreign matters, but in itself, it begets large numbers. It thus harmonizes every plurality and every being with every number, knowing well that, if each of the (beings) were not in harmony with some number, either they would not exist, or they would bear neither proportion, measure, nor reason.
  ONE AND UNITY ARE WITHIN US; INDEPENDENTLY OF THE ONE OUTSIDE.

ENNEAD 06.07 - How Ideas Multiplied, and the Good., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
  But there are some (Aristotelians or Peripatetics) who might think that the intelligible Man and the sense-man form but one. Let us first discuss this point. Does the sense-man have a being different from the soul which produces him, and makes him live and reason? Is he the soul that is disposed in some special manner? Is he the soul that uses the body in some particular way? If man be a reasonable living organism, and if the latter be composed of soul and body, this definition of man will not be identical with that of the soul. If the man be defined as being the composite of the reasonable soul and the body, how can he be an immortal hypostatic existence? This definition suits the sense-man only from the moment that the union of the soul and the body has occurred; it expresses706 what will be, instead of setting forth what we call the Man-in-himself; rather than being a real determination of his characteristics, it would be only a description which would not reveal the original being. Instead of defining form engaged in matter, it indicates what is the composite of soul and body, after the union has occurred. In this case, we do not yet know what is man considered in his being, which is intelligible. To the claim that the definition of sense-things should express something composite, it might be answered, that we do acknowledge that we must not determine the consistence of each thing. Now if it be absolutely necessary to define the forms engaged in matter, we must also define the being that constitutes the man; that is necessary especially for those (Peripateticians) who, by a definition, mean a statement of a being's original "characteristics."
  MAN DEFINED AS A REASONABLE SOUL.

ENNEAD 06.08 - Of the Will of the One., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
  1. Do the divinities themselves possess free will, or is this limited to human beings, because of their many weaknesses and uncertainties? (For we assume that) the divinities possess omnipotence, so that it would seem likely that their actions were free and absolutely without petty restrictions. Or must we hold that the (supreme) One alone possesses omnipotence, and unhampered free will, while in other beings (free will and opportunity) either ignore each other, or conflict? We shall therefore have to determine the nature of free will in first rank beings (the divinities) and also the supreme Principle (the One), although we acknowledge that both of them are omnipotent. Besides, in respect to this omnipotence, we shall have to distinguish possibility from actualization, present or future.
  FREE WILL MUST BE FOR MEN, IF IT IS TO BE FOR THE DIVINITIES.
  --
  2. But to which part of ourselves should we refer free will? To appetite or desire, to anger or sex passion, for instance? Or shall it be to the reason, engaged in search after utility, and accompanied by desire? If to anger or sex passion,174 we should be supposed to grant freedom of will to brutes, to children, to the angry, to the insane, to those misled by magic charms, or suggestions of the imagination, though none of such persons be master of himself? If again (we are to ascribe freedom of will) to reason accompanied by desire, does this mean to reason even when misled, or only to right reason, and right desire?175 One might even ask whether reason be moved by desire, or desire by reason.176 For, admitting that desires arise naturally, a distinction will nevertheless have to be established: if they belong to the animal part, and to the combination (of soul and body), the soul will obey the necessity of nature; if they belong to the soul alone, many things which are generally attributed to the domain of our free will will have to be withdrawn therefrom. Besides, passions are always preceded by some sort of abstract reasoning. Further, how can imagination itselfwhich constrains us; and776 desirewhich drags us whither Necessity compels, make us "masters of ourselves"177 under these circumstances? Besides, how can we be "masters of ourselves" in general when we are carried away? That faculty of ours which necessarily seeks to satisfy its needs, is not mistress of the things towards which it is compelled to move.177 How should we attri bute freedom of will to (a soul) that depends on something else? (To a soul) which, in this thing, holds the principle of her own determinations? (To a soul) that regulates her life thereby, and derives therefrom her nature? (To a soul) that lives according to the instructions received therefrom? Freedom of will would then have to be acknowledged even in inanimate things; for even fire acts according to its inborn nature.
  PRELIMINARY KNOWLEDGE DOES NOT SETTLE THE LIBERTARIAN PROBLEM.
  --
  Here some rash person,186 drawing his arguments from some other school of thought, may object that, "If the Good be indeed good, this occurs only by784 chance. A man is not master of what he is (that is, of his own nature), because his own nature does not depend on himself (that is, is not due to self-determination). Consequently, he enjoys neither freedom nor independence, as he acts or withholds action as he is forced by necessity." Such an assertion is gratuitous, and even self-contradictory. It destroys all conception of will, liberty and independence, reducing these terms to being labels, and illusions. He who advances such an opinion is forced to maintain not only that it is not within the power of anybody to do or not to do some thing, but also that the word "liberty" arouses no conception in his mind, and is meaningless. If however he insist that he does understand it, he will soon be forced to acknowledge that the conception of liberty bears a conformity with the reality which he at first denied. The conception of a thing exerts no interference on its substance ("being"); it can do nothing by itself, nor can it lead to hypostatic existence. It is limited to pointing out to us which being obeys others, which being possesses free will, which being depends on no other, but is master of its own action, a privilege characteristic of eternal beings so far as they are eternal, or to beings which attain the Good without obstacle (like the Soul), or possess it (like Intelligence). It is therefore absurd to say that the Good, which is above them, seeks other higher good beyond itself.
  BEING AND ACTUALIZATION CONSTITUTE ONE SELF-EXISTENT PRINCIPLE.
  --
  As to Him who made "being" (equivalent to) freedom, whose nature it is to make free beings, and who (therefore) might be called the "author of liberty"excuse the expressionto what could He be enslaved? It is His being (or, nature) to be free; or rather, it is from Him that being derives its freedom; for (we must not forget that) "being" is posterior to Him, who Himself (being beyond it), "has" none. If then there be any actualization in Him, if we were to consider that He was constituted by an actualization, He would nevertheless contain no difference, He will be master of His own self that produces the actualization, because He Himself and the actualization fuse (and are identical). But if we acknowledge no actualization whatever (in the Divinity), if we predicate actualization only of the things that tend towards Him, and from Him derive their hypostatic existence, we should still less recognize in Him any element that is master, or that masters. We should not even say that He was master of Himself, nor that He had a master, but because we have already predicated of "being" what is meant by being master of oneself. We therefore classify (the Divinity) in a rank higher still.
  But how can there be a principle higher than the one that is master of Himself? In the Principle which is master of Himself, as being and actualization are two (separate) entities, it is actualization that furnishes the notion of being master of oneself. As however we saw that actualization was identical with "being," in order to be called master of itself, actualization must have differentiated itself from being. Therefore (the795 Divinity), which is not constituted by two things fused into unity, but by absolute Unity, being either only actualization, or not even mere actualization, could not be called "master of Himself."
  --
  18. If then you seek this (Principle), do not expect to find anything on the outside of Him; in Him seek all that is after Him, but do not seek to penetrate805 within Him; for He is what is outside (of everything), the comprehension of all things, and their measure.194 Simultaneously, He is the internal, being the most intimate depth of all things; (in which case) the external would be (represented by) Reason and Intelligence, which like a circumference fit around Him and depend from Him. Indeed, Intelligence is such only because it touches Him, and so far as it touches Him, and depends from Him195; for it is its dependence from Him that constitutes its intelligence. It resembles a circle which is in contact with its centre. It would be universally acknowledged that such a circle would derive all its power from the centre, and would, in a higher sense, be centriform. Thus the radii of such a circle unite in a single centre by extremities similar to the distal and originating (extremities). These (distal) extremities, though they be similar to the centric ones, are nevertheless but faint traces thereof; for the latter's potentiality includes both the radii and their (distal) extremities; it is everywhere present in the radii, manifests its nature therein, as an immature development. This is an illustration how Intelligence and Essence were born from (the divinity) as by effusion or development; and by remaining dependent from the intellectual nature of the Unity, it thereby manifests an inherent higher Intelligence, which (speaking strictly), is not intelligence, since it is the absolute Unity. A centre, even without radii or circumference, is nevertheless the "father" of the circumference and the radii, for it reveals traces of its nature, and by virtue of an immanent potency, and individual force, it begets the circumference and the radii which never separate from it. Similarly, the One is the higher archetype of the intellectual power which moves around Him, being His image. For in the Unity there is a higher Intelligence which, so to speak, moving in all directions and manners, thereby becomes Intelligence; while the806 Unity, dwelling above Intelligence, begets it by its power. How then could fortune, contingency and chance approach this intelligence-begetting Power, a power that is genuinely and essentially creative? Such then is what is in Intelligence, and such is what is in Unity, though that which is in Him is far superior.
  AS CAUSE, SUITABILITY, AND OPPORTUNITY, THE SUPREME IS BEYOND CHANCE.

ENNEAD 06.09 - Of the Good and the One., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  5. Such as imagine that beings are governed by luck or chance, and that they depend on material causes are far removed from the divinity, and from the conception of unity. It is not such men that we are addressing, but such as admit the existence of a nature different from the corporeal one, and who at least rise (to an acknowledgment of the existence of) the Soul. These should apply themselves to the study of the nature of the soul, learning, among other truths, that she proceeds from Intelligence, and that she can achieve virtue by participating in Intelligence through reason. They must then acknowledge the existence of an Intelligence superior to the intelligence that reasons, namely, to discursive reason. They must (also realize) that reasonings imply an interval (between notions), and a movement (by which the soul bridges this interval). They must be brought to see that scientific knowledge consists also of reasons of the same nature (namely, rational notions), reasons suitable to the soul, but which have become clear, because the soul has received the succession of intelligence which is the source of scientific knowledge. By intelligence (which belongs to her), the soul sees the divine Intellect, which to it seems sensual, in this sense that it is perceptible by intelligence, which dominates the soul, and is her father;194 that is, the intelligible world, a calm intellect which vibrates without issuing from its tranquility, which contains everything, and which is all. It is both definite and indefinite manifoldness, for the ideas it contains are not distinct157 like the reasons (the rational notions), which are conceived one by one. Nevertheless, they do not become confused. Each of them becomes distinct from the others, just as in a science all the notions, though forming an indivisible whole, yet each has its own separate individual existence.195 This multitude of ideas taken together constitutes the intelligible world. This is the (entity) nearest to the First. Its existence is inevitably demonstrated by reason, as much as the necessity of the existence of the Soul herself; but though the intelligible world is something superior to the Soul, it is nevertheless not yet the First, because it is neither one, nor simple, while the one, the principle of all beings, is perfectly simple.
  THE SUPREME IS ONE ONLY IN A FIGURATIVE SENSE.
  --
  Another proof that our welfare resides up there is the love that is innate in our souls, as is taught in the descriptions and myths which represent love as the husb and of the soul.210 In fact, since the soul, which is different from the divinity, proceeds from Him, she must necessarily love Him; but when she is on high211 her love is celestial; here below, her love is only commonplace; for it is on high that dwells the celestial167 Venus (Urania); while here below resides the vulgar and adulterous Venus.212 Now every soul is a Venus, as is indicated by the myth of the birth of Venus and Cupid, who is supposed to be born simultaneously with her.213 So long as she remains faithful to her nature, the soul therefore loves the divinity, and desires to unite herself to Him, who seems like the noble father of a bride who has fallen in love with some handsome lover. When however the soul has descended into generation, deceived by the false promises of an adulterous lover, she has exchanged her divine love for a mortal one. Then, at a distance from her father, she yields to all kinds of excesses. Ultimately, however, she grows ashamed of these disorders; she purifies herself, she returns to her father, and finds true happiness with Him. How great her bliss then is can be conceived by such as have not tasted it only by comparing it somewhat to earthly love-unions, observing the joy felt by the lover who succeeds in obtaining her whom he loves. But such mortal and deceptive love is directed only to phantoms; it soon disappears because the real object of our love is not these sense-presentations, which are not the good we are really seeking. On high only is the real object of our love; the only one with which we could unite or identify ourselves, which we could intimately possess, because it is not separated from our soul by the covering of our flesh. This that I say will be acknowledged by any one who has experienced it; he will know that the soul then lives another life, that she advances towards the Divinity, that she reaches Him, possesses Him, and in his condition recognizes the presence of the Dispenser of the true life. Then she needs nothing more. On the contrary, she has to renounce everything else to fix herself in the Divinity alone, to identify herself with Him, and to cut off all that surrounds Him. We must therefore168 hasten to issue from here below, detaching ourselves so far as possible from the body to which we still have the regret of being chained, making the effort to embrace the Divinity by our whole being, without leaving in us any part that is not in contact with Him. Then the soul can see the Divinity and herself, so far as is possible to her nature. She sees herself shining brilliantly, filled with intelligible light; or rather, she sees herself as a pure light, that is subtle and weightless. She becomes divinity, or, rather, she is divinity. In this condition, the soul is a shining light. If later she falls b ack into the sense-world, she is plunged into darkness.
  WHY DOES THE SOUL AFTER REACHING YONDER NOT STAY THERE?

Epistle to the Romans, #The Bible, #Anonymous, #Various
  28 And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper, 29 being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips, 30 slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, 31 without understanding, untrustworthy, unloving, unmerciful; 32 and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them.
  CHAPTER 2

Euthyphro, #unset, #Arthur C Clarke, #Fiction
  Socrates proceeds to analyze the new form of the definition. He shows that in other cases the act precedes the state; e.g. the act of being carried, loved, etc. precedes the state of being carried, loved, etc., and therefore that which is dear to the gods is dear to the gods because it is first loved of them, not loved of them because it is dear to them. But the pious or holy is loved by the gods because it is pious or holy, which is equivalent to saying, that it is loved by them because it is dear to them. Here then appears to be a contradiction,Euthyphro has been giving an attribute or accident of piety only, and not the essence. Euthyphro acknowledges himself that his explanations seem to walk away or go round in a circle, like the moving figures of Daedalus, the ancestor of Socrates, who has communicated his art to his descendants.
  Socrates, who is desirous of stimulating the indolent intelligence of Euthyphro, raises the question in another manner: 'Is all the pious just?' 'Yes.' 'Is all the just pious?' 'No.' 'Then what part of justice is piety?' Euthyphro replies that piety is that part of justice which 'attends' to the gods, as there is another part of justice which 'attends' to men. But what is the meaning of 'attending' to the gods? The word 'attending,' when applied to dogs, horses, and men, implies that in some way they are made better. But how do pious or holy acts make the gods any better? Euthyphro explains that he means by pious acts, acts of service or ministration. Yes; but the ministrations of the husbandman, the physician, and the builder have an end. To what end do we serve the gods, and what do we help them to accomplish? Euthyphro replies, that all these difficult questions cannot be resolved in a short time; and he would rather say simply that piety is knowing how to please the gods in word and deed, by prayers and sacrifices. In other words, says Socrates, piety is 'a science of asking and giving'asking what we want and giving what they want; in short, a mode of doing business between gods and men. But although they are the givers of all good, how can we give them any good in return? 'Nay, but we give them honour.' Then we give them not what is beneficial, but what is pleasing or dear to them; and this is the point which has been already disproved.
  --
  SOCRATES: Rare friend! I think that I cannot do better than be your disciple. Then before the trial with Meletus comes on I shall challenge him, and say that I have always had a great interest in religious questions, and now, as he charges me with rash imaginations and innovations in religion, I have become your disciple. You, Meletus, as I shall say to him, acknowledge Euthyphro to be a great theologian, and sound in his opinions; and if you approve of him you ought to approve of me, and not have me into court; but if you disapprove, you should begin by indicting him who is my teacher, and who will be the ruin, not of the young, but of the old; that is to say, of myself whom he instructs, and of his old father whom he admonishes and chastises. And if Meletus refuses to listen to me, but will go on, and will not shift the indictment from me to you, I cannot do better than repeat this challenge in the court.
  EUTHYPHRO: Yes, indeed, Socrates; and if he attempts to indict me I am mistaken if I do not find a flaw in him; the court shall have a great deal more to say to him than to me.
  --
  SOCRATES: I mean to say that the holy has been acknowledged by us to be loved of God because it is holy, not to be holy because it is loved.
  EUTHYPHRO: Yes.

For a Breath I Tarry, #unset, #Arthur C Clarke, #Fiction
     "Greetings, Excellent Beta-Machine, Controller of the South! Frost acknowledges your transmission."
     "Why do you visit my hemisphere unauthorized?"

Gorgias, #unset, #Arthur C Clarke, #Fiction
  Polus, though he will not admit this, is ready to acknowledge that to do evil is considered the more foul or dishonourable of the two. But what is fair and what is foul; whether the terms are applied to bodies, colours, figures, laws, habits, studies, must they not be defined with reference to pleasure and utility? Polus assents to this latter doctrine, and is easily persuaded that the fouler of two things must exceed either in pain or in hurt. But the doing cannot exceed the suffering of evil in pain, and therefore must exceed in hurt. Thus doing is proved by the testimony of Polus himself to be worse or more hurtful than suffering.
  There remains the other question: Is a guilty man better off when he is punished or when he is unpunished? Socrates replies, that what is done justly is suffered justly: if the act is just, the effect is just; if to punish is just, to be punished is just, and therefore fair, and therefore beneficent; and the benefit is that the soul is improved. There are three evils from which a man may suffer, and which affect him in estate, body, and soul;these are, poverty, disease, injustice; and the foulest of these is injustice, the evil of the soul, because that brings the greatest hurt. And there are three arts which heal these evilstrading, medicine, justiceand the fairest of these is justice. Happy is he who has never committed injustice, and happy in the second degree he who has been healed by punishment. And therefore the criminal should himself go to the judge as he would to the physician, and purge away his crime. Rhetoric will enable him to display his guilt in proper colours, and to sustain himself and others in enduring the necessary penalty. And similarly if a man has an enemy, he will desire not to punish him, but that he shall go unpunished and become worse and worse, taking care only that he does no injury to himself. These are at least conceivable uses of the art, and no others have been discovered by us.
  --
  Socrates compliments Callicles on his frankness in saying what other men only think. According to his view, those who want nothing are not happy. 'Why,' says Callicles, 'if they were, stones and the dead would be happy.' Socrates in reply is led into a half-serious, half-comic vein of reflection. 'Who knows,' as Euripides says, 'whether life may not be death, and death life?' Nay, there are philosophers who maintain that even in life we are dead, and that the body (soma) is the tomb (sema) of the soul. And some ingenious Sicilian has made an allegory, in which he represents fools as the uninitiated, who are supposed to be carrying water to a vessel, which is full of holes, in a similarly holey sieve, and this sieve is their own soul. The idea is fanciful, but nevertheless is a figure of a truth which I want to make you acknowledge, viz. that the life of contentment is better than the life of indulgence. Are you disposed to admit that? 'Far otherwise.' Then hear another parable. The life of self-contentment and self-indulgence may be represented respectively by two men, who are filling jars with streams of wine, honey, milk,the jars of the one are sound, and the jars of the other leaky; the first fils his jars, and has no more trouble with them; the second is always filling them, and would suffer extreme misery if he desisted. Are you of the same opinion still? 'Yes, Socrates, and the figure expresses what I mean. For true pleasure is a perpetual stream, flowing in and flowing out. To be hungry and always eating, to be thirsty and always drinking, and to have all the other desires and to satisfy them, that, as I admit, is my idea of happiness.' And to be itching and always scratching? 'I do not deny that there may be happiness even in that.' And to indulge unnatural desires, if they are abundantly satisfied? Callicles is indignant at the introduction of such topics. But he is reminded by Socrates that they are introduced, not by him, but by the maintainer of the identity of pleasure and good. Will Callicles still maintain this? 'Yes, for the sake of consistency, he will.' The answer does not satisfy Socrates, who fears that he is losing his touchstone. A profession of seriousness on the part of Callicles reassures him, and they proceed with the argument. Pleasure and good are the same, but knowledge and courage are not the same either with pleasure or good, or with one another. Socrates disproves the first of these statements by showing that two opposites cannot coexist, but must alternate with one anotherto be well and ill together is impossible. But pleasure and pain are simultaneous, and the cessation of them is simultaneous; e.g. in the case of drinking and thirsting, whereas good and evil are not simultaneous, and do not cease simultaneously, and therefore pleasure cannot be the same as good.
  Callicles has already lost his temper, and can only be persuaded to go on by the interposition of Gorgias. Socrates, having already guarded against objections by distinguishing courage and knowledge from pleasure and good, proceeds:The good are good by the presence of good, and the bad are bad by the presence of evil. And the brave and wise are good, and the cowardly and foolish are bad. And he who feels pleasure is good, and he who feels pain is bad, and both feel pleasure and pain in nearly the same degree, and sometimes the bad man or coward in a greater degree. Therefore the bad man or coward is as good as the brave or may be even better.
  --
  It has been said that the most characteristic feature of the Gorgias is the assertion of the right of dissent, or private judgment. But this mode of stating the question is really opposed both to the spirit of Plato and of ancient philosophy generally. For Plato is not asserting any abstract right or duty of toleration, or advantage to be derived from freedom of thought; indeed, in some other parts of his writings (e.g. Laws), he has fairly laid himself open to the charge of intolerance. No speculations had as yet arisen respecting the 'liberty of prophesying;' and Plato is not affirming any abstract right of this nature: but he is asserting the duty and right of the one wise and true man to dissent from the folly and falsehood of the many. At the same time he acknowledges the natural result, which he hardly seeks to avert, that he who speaks the truth to a multitude, regardless of consequences, will probably share the fate of Socrates.
  The irony of Plato sometimes veils from us the height of idealism to which he soars. When declaring truths which the many will not receive, he puts on an armour which cannot be pierced by them. The weapons of ridicule are taken out of their hands and the laugh is turned against themselves. The disguises which Socrates assumes are like the parables of the New Testament, or the oracles of the Delphian God; they half conceal, half reveal, his meaning. The more he is in earnest, the more ironical he becomes; and he is never more in earnest or more ironical than in the Gorgias. He hardly troubles himself to answer seriously the objections of Gorgias and Polus, and therefore he sometimes appears to be careless of the ordinary requirements of logic. Yet in the highest sense he is always logical and consistent with himself. The form of the argument may be paradoxical; the substance is an appeal to the higher reason. He is uttering truths before they can be understood, as in all ages the words of philosophers, when they are first uttered, have found the world unprepared for them. A further misunderstanding arises out of the wildness of his humour; he is supposed not only by Callicles, but by the rest of mankind, to be jesting when he is profoundly serious. At length he makes even Polus in earnest. Finally, he drops the argument, and heedless any longer of the forms of dialectic, he loses himself in a sort of triumph, while at the same time he retaliates upon his adversaries. From this confusion of jest and earnest, we may now return to the ideal truth, and draw out in a simple form the main theses of the dialogue.
  --
  The words of Socrates are more abstract than the words of Christ, but they equally imply that the only real evil is moral evil. The righteous may suffer or die, but they have their reward; and even if they had no reward, would be happier than the wicked. The world, represented by Polus, is ready, when they are asked, to acknowledge that injustice is dishonourable, and for their own sakes men are willing to punish the offender (compare Republic). But they are not equally willing to acknowledge that injustice, even if successful, is essentially evil, and has the nature of disease and death. Especially when crimes are committed on the great scalethe crimes of tyrants, ancient or modernafter a while, seeing that they cannot be undone, and have become a part of history, mankind are disposed to forgive them, not from any magnanimity or charity, but because their feelings are blunted by time, and 'to forgive is convenient to them.' The tangle of good and evil can no longer be unravelled; and although they know that the end cannot justify the means, they feel also that good has often come out of evil. But Socrates would have us pass the same judgment on the tyrant now and always; though he is surrounded by his satellites, and has the applauses of Europe and Asia ringing in his ears; though he is the civilizer or liberator of half a continent, he is, and always will be, the most miserable of men. The greatest consequences for good or for evil cannot alter a hair's breadth the morality of actions which are right or wrong in themselves. This is the standard which Socrates holds up to us. Because politics, and perhaps human life generally, are of a mixed nature we must not allow our principles to sink to the level of our practice.
  And so of private individualsto them, too, the world occasionally speaks of the consequences of their actions:if they are lovers of pleasure, they will ruin their health; if they are false or dishonest, they will lose their character. But Socrates would speak to them, not of what will be, but of what isof the present consequence of lowering and degrading the soul. And all higher natures, or perhaps all men everywhere, if they were not tempted by interest or passion, would agree with himthey would rather be the victims than the perpetrators of an act of treachery or of tyranny. Reason tells them that death comes sooner or later to all, and is not so great an evil as an unworthy life, or rather, if rightly regarded, not an evil at all, but to a good man the greatest good. For in all of us there are slumbering ideals of truth and right, which may at any time awaken and develop a new life in us.
  --
  Then comes Socrates, impressed as no other man ever was, with the unreality and untruthfulness of popular opinion, and tells mankind that they must be and not seem. How are they to be? At any rate they must have the spirit and desire to be. If they are ignorant, they must acknowledge their ignorance to themselves; if they are conscious of doing evil, they must learn to do well; if they are weak, and have nothing in them which they can call themselves, they must acquire firmness and consistency; if they are indifferent, they must begin to take an interest in the great questions which surround them. They must try to be what they would fain appear in the eyes of their fellow-men. A single individual cannot easily change public opinion; but he can be true and innocent, simple and independent; he can know what he does, and what he does not know; and though not without an effort, he can form a judgment of his own, at least in common matters. In his most secret actions he can show the same high principle (compare Republic) which he shows when supported and watched by public opinion. And on some fitting occasion, on some question of humanity or truth or right, even an ordinary man, from the natural rectitude of his disposition, may be found to take up arms against a whole tribe of politicians and lawyers, and be too much for them.
  Who is the true and who the false statesman?
  --
  The false politician is the serving-man of the state. In order to govern men he becomes like them; their 'minds are married in conjunction;' they 'bear themselves' like vulgar and tyrannical masters, and he is their obedient servant. The true politician, if he would rule men, must make them like himself; he must 'educate his party' until they cease to be a party; he must brea the into them the spirit which will hereafter give form to their institutions. Politics with him are not a mechanism for seeming what he is not, or for carrying out the will of the majority. Himself a representative man, he is the representative not of the lower but of the higher elements of the nation. There is a better (as well as a worse) public opinion of which he seeks to lay hold; as there is also a deeper current of human affairs in which he is borne up when the waves nearer the shore are threatening him. He acknowledges that he cannot take the world by forcetwo or three moves on the political chess board are all that he can fore seetwo or three weeks moves on the political chessboard are all that he can foreseetwo or three weeks or months are granted to him in which he can provide against a coming struggle. But he knows also that there are permanent principles of politics which are always tending to the well-being of statesbetter administration, better education, the reconciliation of conflicting elements, increased security against external enemies. These are not 'of to-day or yesterday,' but are the same in all times, and under all forms of government. Then when the storm descends and the winds blow, though he knows not beforeh and the hour of danger, the pilot, not like Plato's captain in the Republic, half-blind and deaf, but with penetrating eye and quick ear, is ready to take comm and of the ship and guide her into port.
  The false politician asks not what is true, but what is the opinion of the worldnot what is right, but what is expedient. The only measures of which he approves are the measures which will pass. He has no intention of fighting an uphill battle; he keeps the roadway of politics. He is unwilling to incur the persecution and enmity which political convictions would entail upon him. He begins with popularity, and in fair weather sails gallantly along. But unpopularity soon follows him. For men expect their leaders to be better and wiser than themselves: to be their guides in danger, their saviours in extremity; they do not really desire them to obey all the ignorant impulses of the popular mind; and if they fail them in a crisis they are disappointed. Then, as Socrates says, the cry of ingratitude is heard, which is most unreasonable; for the people, who have been taught no better, have done what might be expected of them, and their statesmen have received justice at their hands.
  --
  There are always discontented idealists in politics who, like Socrates in the Gorgias, find fault with all statesmen past as well as present, not excepting the greatest names of history. Mankind have an uneasy feeling that they ought to be better governed than they are. Just as the actual philosopher falls short of the one wise man, so does the actual statesman fall short of the ideal. And so partly from vanity and egotism, but partly also from a true sense of the faults of eminent men, a temper of dissatisfaction and criticism springs up among those who are ready enough to acknowledge the inferiority of their own powers. No matter whether a statesman makes high professions or none at allthey are reduced sooner or later to the same level. And sometimes the more unscrupulous man is better esteemed than the more conscientious, because he has not equally deceived expectations. Such sentiments may be unjust, but they are widely spread; we constantly find them recurring in reviews and newspapers, and still oftener in private conversation.
  We may further observe that the art of government, while in some respects tending to improve, has in others a tendency to degenerate, as institutions become more popular. Governing for the people cannot easily be combined with governing by the people: the interests of classes are too strong for the ideas of the statesman who takes a comprehensive view of the whole. According to Socrates the true governor will find ruin or death staring him in the face, and will only be induced to govern from the fear of being governed by a worse man than himself (Republic). And in modern times, though the world has grown milder, and the terrible consequences which Plato foretells no longer await an English statesman, any one who is not actuated by a blind ambition will only undertake from a sense of duty a work in which he is most likely to fail; and even if he succeed, will rarely be rewarded by the gratitude of his own generation.
  --
  The myth of the Republic is more subtle and also more consistent than either of the two others. It has a greater verisimilitude than they have, and is full of touches which recall the experiences of human life. It will be noticed by an attentive reader that the twelve days during which Er lay in a trance after he was slain coincide with the time passed by the spirits in their pilgrimage. It is a curious observation, not often made, that good men who have lived in a well-governed city (shall we say in a religious and respectable society?) are more likely to make mistakes in their choice of life than those who have had more experience of the world and of evil. It is a more familiar remark that we constantly blame others when we have only ourselves to blame; and the philosopher must acknowledge, however reluctantly, that there is an element of chance in human life with which it is sometimes impossible for man to cope. That men drink more of the waters of forgetfulness than is good for them is a poetical description of a familiar truth. We have many of us known men who, like Odysseus, have wearied of ambition and have only desired rest. We should like to know what became of the infants 'dying almost as soon as they were born,' but Plato only raises, without satisfying, our curiosity. The two companies of souls, ascending and descending at either chasm of heaven and earth, and conversing when they come out into the meadow, the majestic figures of the judges sitting in heaven, the voice heard by Ardiaeus, are features of the great allegory which have an indescribable grandeur and power. The remark already made respecting the inconsistency of the two other myths must be extended also to this: it is at once an orrery, or model of the heavens, and a picture of the Day of Judgment.
  The three myths are unlike anything else in Plato. There is an Oriental, or rather an Egyptian element in them, and they have an affinity to the mysteries and to the Orphic modes of worship. To a certain extent they are un-Greek; at any rate there is hardly anything like them in other Greek writings which have a serious purpose; in spirit they are mediaeval. They are akin to what may be termed the underground religion in all ages and countries. They are presented in the most lively and graphic manner, but they are never insisted on as true; it is only affirmed that nothing better can be said about a future life. Plato seems to make use of them when he has reached the limits of human knowledge; or, to borrow an expression of his own, when he is standing on the outside of the intellectual world. They are very simple in style; a few touches bring the picture home to the mind, and make it present to us. They have also a kind of authority gained by the employment of sacred and familiar names, just as mere fragments of the words of Scripture, put together in any form and applied to any subject, have a power of their own. They are a substitute for poetry and mythology; and they are also a reform of mythology. The moral of them may be summed up in a word or two: After death the Judgment; and 'there is some better thing remaining for the good than for the evil.'
  --
  SOCRATES: I was thinking at the time, when I heard you saying so, that rhetoric, which is always discoursing about justice, could not possibly be an unjust thing. But when you added, shortly afterwards, that the rhetorician might make a bad use of rhetoric I noted with surprise the inconsistency into which you had fallen; and I said, that if you thought, as I did, that there was a gain in being refuted, there would be an advantage in going on with the question, but if not, I would leave off. And in the course of our investigations, as you will see yourself, the rhetorician has been acknowledged to be incapable of making an unjust use of rhetoric, or of willingness to do injustice. By the dog, Gorgias, there will be a great deal of discussion, before we get at the truth of all this.
  POLUS: And do even you, Socrates, seriously believe what you are now saying about rhetoric? What! because Gorgias was ashamed to deny that the rhetorician knew the just and the honourable and the good, and admitted that to any one who came to him ignorant of them he could teach them, and then out of this admission there arose a contradictionthe thing which you dearly love, and to which not he, but you, brought the argument by your captious questions(do you seriously believe that there is any truth in all this?) For will any one ever acknowledge that he does not know, or cannot teach, the nature of justice? The truth is, that there is great want of manners in bringing the argument to such a pass.
  SOCRATES: Illustrious Polus, the reason why we provide ourselves with friends and children is, that when we get old and stumble, a younger generation may be at hand to set us on our legs again in our words and in our actions: and now, if I and Gorgias are stumbling, here are you who should raise us up; and I for my part engage to retract any error into which you may think that I have fallen-upon one condition:
  --
  SOCRATES: And you would admit once more, my good sir, that great power is a benefit to a man if his actions turn out to his advantage, and that this is the meaning of great power; and if not, then his power is an evil and is no power. But let us look at the matter in another way:do we not acknowledge that the things of which we were speaking, the infliction of death, and exile, and the deprivation of property are sometimes a good and sometimes not a good?
  POLUS: Certainly.
  --
  SOCRATES: Yes, Callicles, they were good men, if, as you said at first, true virtue consists only in the satisfaction of our own desires and those of others; but if not, and if, as we were afterwards compelled to acknowledge, the satisfaction of some desires makes us better, and of others, worse, and we ought to gratify the one and not the other, and there is an art in distinguishing them,can you tell me of any of these statesmen who did distinguish them?
  CALLICLES: No, indeed, I cannot.
  --
  SOCRATES: And if he was a good political shepherd, ought not the animals who were his subjects, as we were just now acknowledging, to have become more just, and not more unjust?
  CALLICLES: Quite true.
  --
  SOCRATES: O, my dear friend, I say nothing against them regarded as the serving-men of the State; and I do think that they were certainly more serviceable than those who are living now, and better able to gratify the wishes of the State; but as to transforming those desires and not allowing them to have their way, and using the powers which they had, whether of persuasion or of force, in the improvement of their fellow citizens, which is the prime object of the truly good citizen, I do not see that in these respects they were a whit superior to our present statesmen, although I do admit that they were more clever at providing ships and walls and docks, and all that. You and I have a ridiculous way, for during the whole time that we are arguing, we are always going round and round to the same point, and constantly misunderstanding one another. If I am not mistaken, you have admitted and acknowledged more than once, that there are two kinds of operations which have to do with the body, and two which have to do with the soul: one of the two is ministerial, and if our bodies are hungry provides food for them, and if they are thirsty gives them drink, or if they are cold supplies them with garments, blankets, shoes, and all that they crave. I use the same images as before intentionally, in order that you may understand me the better. The purveyor of the articles may provide them either wholesale or retail, or he may be the maker of any of them,the baker, or the cook, or the weaver, or the shoemaker, or the currier; and in so doing, being such as he is, he is naturally supposed by himself and every one to minister to the body. For none of them know that there is another artan art of gymnastic and medicine which is the true minister of the body, and ought to be the mistress of all the rest, and to use their results according to the knowledge which she has and they have not, of the real good or bad effects of meats and drinks on the body. All other arts which have to do with the body are servile and menial and illiberal; and gymnastic and medicine are, as they ought to be, their mistresses. Now, when I say that all this is equally true of the soul, you seem at first to know and understand and assent to my words, and then a little while afterwards you come repeating, Has not the State had good and noble citizens? and when I ask you who they are, you reply, seemingly quite in earnest, as if I had asked, Who are or have been good trainers?and you had replied, Thearion, the baker, Mithoecus, who wrote the Sicilian cookery-book, Sarambus, the vintner: these are ministers of the body, first-rate in their art; for the first makes admirable loaves, the second excellent dishes, and the third capital wine;to me these appear to be the exact parallel of the statesmen whom you mention. Now you would not be altogether pleased if I said to you, My friend, you know nothing of gymnastics; those of whom you are speaking to me are only the ministers and purveyors of luxury, who have no good or noble notions of their art, and may very likely be filling and fattening men's bodies and gaining their approval, although the result is that they lose their original flesh in the long run, and become thinner than they were before; and yet they, in their simplicity, will not attri bute their diseases and loss of flesh to their entertainers; but when in after years the unhealthy surfeit brings the attendant penalty of disease, he who happens to be near them at the time, and offers them advice, is accused and blamed by them, and if they could they would do him some harm; while they proceed to eulogize the men who have been the real authors of the mischief. And that, Callicles, is just what you are now doing. You praise the men who feasted the citizens and satisfied their desires, and people say that they have made the city great, not seeing that the swollen and ulcerated condition of the State is to be attri buted to these elder statesmen; for they have filled the city full of harbours and docks and walls and revenues and all that, and have left no room for justice and temperance. And when the crisis of the disorder comes, the people will blame the advisers of the hour, and applaud Themistocles and Cimon and Pericles, who are the real authors of their calamities; and if you are not careful they may assail you and my friend Alcibiades, when they are losing not only their new acquisitions, but also their original possessions; not that you are the authors of these misfortunes of theirs, although you may perhaps be accessories to them. A great piece of work is always being made, as I see and am told, now as of old; about our statesmen. When the State treats any of them as malefactors, I observe that there is a great uproar and indignation at the supposed wrong which is done to them; 'after all their many services to the State, that they should unjustly perish,'so the tale runs. But the cry is all a lie; for no statesman ever could be unjustly put to death by the city of which he is the head. The case of the professed statesman is, I believe, very much like that of the professed sophist; for the sophists, although they are wise men, are nevertheless guilty of a strange piece of folly; professing to be teachers of virtue, they will often accuse their disciples of wronging them, and defrauding them of their pay, and showing no gratitude for their services. Yet what can be more absurd than that men who have become just and good, and whose injustice has been taken away from them, and who have had justice implanted in them by their teachers, should act unjustly by reason of the injustice which is not in them? Can anything be more irrational, my friends, than this? You, Callicles, compel me to be a mob-orator, because you will not answer.
  CALLICLES: And you are the man who cannot speak unless there is some one to answer?
  --
  SOCRATES: Yes, Callicles, if he have that defence, which as you have often acknowledged he should haveif he be his own defence, and have never said or done anything wrong, either in respect of gods or men; and this has been repeatedly acknowledged by us to be the best sort of defence. And if any one could convict me of inability to defend myself or others after this sort, I should blush for shame, whether I was convicted before many, or before a few, or by myself alone; and if I died from want of ability to do so, that would indeed grieve me. But if I died because I have no powers of flattery or rhetoric, I am very sure that you would not find me repining at death. For no man who is not an utter fool and coward is afraid of death itself, but he is afraid of doing wrong. For to go to the world below having one's soul full of injustice is the last and worst of all evils. And in proof of what I say, if you have no objection, I should like to tell you a story.
  CALLICLES: Very well, proceed; and then we shall have done.

Guru Granth Sahib first part, #unset, #Arthur C Clarke, #Fiction
  Few, very few are those who acknowledge this.
  One who is blessed to sing the Praises of the Lord,
  --
  I have not served the Holy; I have not acknowledged the Lord, my King.
  Says Nanak, my actions are contemptible!
  --
  The self-willed manmukh is an insulting beast; he does not acknowledge the One who created him. ||2||
  The Lord is pervading within and beyond, and yet people think that He is far away.

Ion, #unset, #Arthur C Clarke, #Fiction
  Ion is delighted at the notion of being inspired, and acknowledges that he is beside himself when he is performing;his eyes rain tears and his hair stands on end. Socrates is of opinion that a man must be mad who behaves in this way at a festival when he is surrounded by his friends and there is nothing to trouble him. Ion is confident that Socrates would never think him mad if he could only hear his embellishments of Homer. Socrates asks whether he can speak well about everything in Homer. 'Yes, indeed he can.' 'What about things of which he has no knowledge?' Ion answers that he can interpret anything in Homer. But, rejoins Socrates, when Homer speaks of the arts, as for example, of chariot-driving, or of medicine, or of prophecy, or of navigationwill he, or will the charioteer or physician or prophet or pilot be the better judge? Ion is compelled to admit that every man will judge of his own particular art better than the rhapsode. He still maintains, however, that he understands the art of the general as well as any one. 'Then why in this city of Athens, in which men of merit are always being sought after, is he not at once appointed a general?' Ion replies that he is a foreigner, and the Athenians and Spartans will not appoint a foreigner to be their general. 'No, that is not the real reason; there are many examples to the contrary. But Ion has long been playing tricks with the argument; like Proteus, he transforms himself into a variety of shapes, and is at last about to run away in the disguise of a general. Would he rather be regarded as inspired or dishonest?' Ion, who has no suspicion of the irony of Socrates, eagerly embraces the alternative of inspiration.
  The Ion, like the other earlier Platonic Dialogues, is a mixture of jest and earnest, in which no definite result is obtained, but some Socratic or Platonic truths are allowed dimly to appear.
  --
  SOCRATES: Then, my dear friend, can I be mistaken in saying that Ion is equally skilled in Homer and in other poets, since he himself acknowledges that the same person will be a good judge of all those who speak of the same things; and that almost all poets do speak of the same things?
  ION: Why then, Socrates, do I lose attention and go to sleep and have absolutely no ideas of the least value, when any one speaks of any other poet; but when Homer is mentioned, I wake up at once and am all attention and have plenty to say?
  --
  SOCRATES: Yes, surely; for if the subject of knowledge were the same, there would be no meaning in saying that the arts were different,if they both gave the same knowledge. For example, I know that here are five fingers, and you know the same. And if I were to ask whether I and you became acquainted with this fact by the help of the same art of arithmetic, you would acknowledge that we did?
  ION: Yes.

Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI, #unset, #Arthur C Clarke, #Fiction
   acknowledging the same with open Gladness, the greater Part of mine own
   Initiation and Advancement to the Operation of Women. Notwithstanding
  --
   among us, acknowledging the Perfection of the Rite, neither confusing
   the Parts thereof, nor discriminating in Worship between them. So unto

Liber 46 - The Key of the Mysteries, #unset, #Arthur C Clarke, #Fiction
   science acknowledge faith.
   By the aid of this key one can understand the universal symbolism of

Meno, #unset, #Arthur C Clarke, #Fiction
  He has heard from priests and priestesses, and from the poet Pindar, of an immortal soul which is born again and again in successive periods of existence, returning into this world when she has paid the penalty of ancient crime, and, having wandered over all places of the upper and under world, and seen and known all things at one time or other, is by association out of one thing capable of recovering all. For nature is of one kindred; and every soul has a seed or germ which may be developed into all knowledge. The existence of this latent knowledge is further proved by the interrogation of one of Meno's slaves, who, in the skilful hands of Socrates, is made to acknowledge some elementary relations of geometrical figures. The theorem that the square of the diagonal is double the square of the sidethat famous discovery of primitive mathematics, in honour of which the legendary Pythagoras is said to have sacrificed a hecatombis elicited from him. The first step in the process of teaching has made him conscious of his own ignorance. He has had the 'torpedo's shock' given him, and is the better for the operation. But whence had the uneducated man this knowledge? He had never learnt geometry in this world; nor was it born with him; he must therefore have had it when he was not a man. And as he always either was or was not a man, he must have always had it. (Compare Phaedo.)
  After Socrates has given this specimen of the true nature of teaching, the original question of the teachableness of virtue is renewed. Again he professes a desire to know 'what virtue is' first. But he is willing to argue the question, as mathematicians say, under an hypothesis. He will assume that if virtue is knowledge, then virtue can be taught. (This was the stage of the argument at which the Protagoras concluded.)
  --
  Also here, as in the Ion and Phaedrus, Plato appears to acknowledge an unreasoning element in the higher nature of man. The philosopher only has knowledge, and yet the statesman and the poet are inspired. There may be a sort of irony in regarding in this way the gifts of genius. But there is no reason to suppose that he is deriding them, any more than he is deriding the phenomena of love or of enthusiasm in the Symposium, or of oracles in the Apology, or of divine intimations when he is speaking of the daemonium of Socrates. He recognizes the lower form of right opinion, as well as the higher one of science, in the spirit of one who desires to include in his philosophy every aspect of human life; just as he recognizes the existence of popular opinion as a fact, and the Sophists as the expression of it.
  This Dialogue contains the first intimation of the doctrine of reminiscence and of the immortality of the soul. The proof is very slight, even slighter than in the Phaedo and Republic. Because men had abstract ideas in a previous state, they must have always had them, and their souls therefore must have always existed. For they must always have been either men or not men. The fallacy of the latter words is transparent. And Socrates himself appears to be conscious of their weakness; for he adds immediately afterwards, 'I have said some things of which I am not altogether confident.' (Compare Phaedo.) It may be observed, however, that the fanciful notion of pre-existence is combined with a true but partial view of the origin and unity of knowledge, and of the association of ideas. Knowledge is prior to any particular knowledge, and exists not in the previous state of the individual, but of the race. It is potential, not actual, and can only be appropriated by strenuous exertion.
  --
  The difficulty in framing general notions which has appeared in this and in all the previous Dialogues recurs in the Gorgias and Theaetetus as well as in the Republic. In the Gorgias too the statesmen reappear, but in stronger opposition to the philosopher. They are no longer allowed to have a divine insight, but, though acknowledged to have been clever men and good speakers, are denounced as 'blind leaders of the blind.' The doctrine of the immortality of the soul is also carried further, being made the foundation not only of a theory of knowledge, but of a doctrine of rewards and punishments. In the Republic the relation of knowledge to virtue is described in a manner more consistent with modern distinctions. The existence of the virtues without the possession of knowledge in the higher or philosophical sense is admitted to be possible. Right opinion is again introduced in the Theaetetus as an account of knowledge, but is rejected on the ground that it is irrational (as here, because it is not bound by the tie of the cause), and also because the conception of false opinion is given up as hopeless. The doctrines of Plato are necessarily different at different times of his life, as new distinctions are realized, or new stages of thought attained by him. We are not therefore justified, in order to take away the appearance of inconsistency, in attri buting to him hidden meanings or remote allusions.
  There are no external criteria by which we can determine the date of the Meno. There is no reason to suppose that any of the Dialogues of Plato were written before the death of Socrates; the Meno, which appears to be one of the earliest of them, is proved to have been of a later date by the allusion of Anytus.
  --
  It would be a mistake to try and reconcile these differing modes of thought. They are not to be regarded seriously as having a distinct meaning. They are parables, prophecies, myths, symbols, revelations, aspirations after an unknown world. They derive their origin from a deep religious and contemplative feeling, and also from an observation of curious mental phenomena. They gather up the elements of the previous philosophies, which they put together in a new form. Their great diversity shows the tentative character of early endeavours to think. They have not yet settled down into a single system. Plato uses them, though he also criticises them; he acknowledges that both he and others are always talking about them, especially about the Idea of Good; and that they are not peculiar to himself (Phaedo; Republic; Soph.). But in his later writings he seems to have laid aside the old forms of them. As he proceeds he makes for himself new modes of expression more akin to the Aristotelian logic.
  Yet amid all these varieties and incongruities, there is a common meaning or spirit which pervades his writings, both those in which he treats of the ideas and those in which he is silent about them. This is the spirit of idealism, which in the history of philosophy has had many names and taken many forms, and has in a measure influenced those who seemed to be most averse to it. It has often been charged with inconsistency and fancifulness, and yet has had an elevating effect on human nature, and has exercised a wonderful charm and interest over a few spirits who have been lost in the thought of it. It has been banished again and again, but has always returned. It has attempted to leave the earth and soar heavenwards, but soon has found that only in experience could any solid foundation of knowledge be laid. It has degenerated into pantheism, but has again emerged. No other knowledge has given an equal stimulus to the mind. It is the science of sciences, which are also ideas, and under either aspect require to be defined. They can only be thought of in due proportion when conceived in relation to one another. They are the glasses through which the kingdoms of science are seen, but at a distance. All the greatest minds, except when living in an age of reaction against them, have unconsciously fallen under their power.
  --
  Passing on to the Parmenides, we find in that dialogue not an exposition or defence of the doctrine of ideas, but an assault upon them, which is put into the mouth of the veteran Parmenides, and might be ascribed to Aristotle himself, or to one of his disciples. The doctrine which is assailed takes two or three forms, but fails in any of them to escape the dialectical difficulties which are urged against it. It is admitted that there are ideas of all things, but the manner in which individuals partake of them, whether of the whole or of the part, and in which they become like them, or how ideas can be either within or without the sphere of human knowledge, or how the human and divine can have any relation to each other, is held to be incapable of explanation. And yet, if there are no universal ideas, what becomes of philosophy? (Parmenides.) In the Sophist the theory of ideas is spoken of as a doctrine held not by Plato, but by another sect of philosophers, called 'the Friends of Ideas,' probably the Megarians, who were very distinct from him, if not opposed to him (Sophist). Nor in what may be termed Plato's abridgement of the history of philosophy (Soph.), is any mention made such as we find in the first book of Aristotle's Metaphysics, of the derivation of such a theory or of any part of it from the Pythagoreans, the Eleatics, the Heracleiteans, or even from Socrates. In the Philebus, probably one of the latest of the Platonic Dialogues, the conception of a personal or semi-personal deity expressed under the figure of mind, the king of all, who is also the cause, is retained. The one and many of the Phaedrus and Theaetetus is still working in the mind of Plato, and the correlation of ideas, not of 'all with all,' but of 'some with some,' is asserted and explained. But they are spoken of in a different manner, and are not supposed to be recovered from a former state of existence. The metaphysical conception of truth passes into a psychological one, which is continued in the Laws, and is the final form of the Platonic philosophy, so far as can be gathered from his own writings (see especially Laws). In the Laws he harps once more on the old string, and returns to general notions:these he acknowledges to be many, and yet he insists that they are also one. The guardian must be made to recognize the truth, for which he has contended long ago in the Protagoras, that the virtues are four, but they are also in some sense one (Laws; compare Protagoras).
  So various, and if regarded on the surface only, inconsistent, are the statements of Plato respecting the doctrine of ideas. If we attempted to harmonize or to combine them, we should make out of them, not a system, but the caricature of a system. They are the ever-varying expression of Plato's Idealism. The terms used in them are in their substance and general meaning the same, although they seem to be different. They pass from the subject to the object, from earth (diesseits) to heaven (jenseits) without regard to the gulf which later theology and philosophy have made between them. They are also intended to supplement or explain each other. They relate to a subject of which Plato himself would have said that 'he was not confident of the precise form of his own statements, but was strong in the belief that something of the kind was true.' It is the spirit, not the letter, in which they agreethe spirit which places the divine above the human, the spiritual above the material, the one above the many, the mind before the body.
  --
  SOCRATES: I should have told him the truth. And if he were a philosopher of the eristic and antagonistic sort, I should say to him: You have my answer, and if I am wrong, your business is to take up the argument and refute me. But if we were friends, and were talking as you and I are now, I should reply in a milder strain and more in the dialectician's vein; that is to say, I should not only speak the truth, but I should make use of premises which the person interrogated would be willing to admit. And this is the way in which I shall endeavour to approach you. You will acknowledge, will you not, that there is such a thing as an end, or termination, or extremity?all which words I use in the same sense, although I am aware that Prodicus might draw distinctions about them: but still you, I am sure, would speak of a thing as ended or terminatedthat is all which I am sayingnot anything very difficult.
  MENO: Yes, I should; and I believe that I understand your meaning.
  --
  SOCRATES: Why, because I asked you to deliver virtue into my hands whole and unbroken, and I gave you a pattern according to which you were to frame your answer; and you have forgotten already, and tell me that virtue is the power of attaining good justly, or with justice; and justice you acknowledge to be a part of virtue.
  MENO: Yes.
  --
  SOCRATES: Here was a teacher of virtue whom you admit to be among the best men of the past. Let us take another,Aristides, the son of Lysimachus: would you not acknowledge that he was a good man?
  ANYTUS: To be sure I should.
  --
  SOCRATES: Can we call those teachers who do not acknowledge the possibility of their own vocation?
  MENO: I think not, Socrates.
  --
  SOCRATES: And is there anything else of which the professors are affirmed not only not to be teachers of others, but to be ignorant themselves, and bad at the knowledge of that which they are professing to teach? or is there anything about which even the acknowledged 'gentlemen' are sometimes saying that 'this thing can be taught,' and sometimes the opposite? Can you say that they are teachers in any true sense whose ideas are in such confusion?
  MENO: I should say, certainly not.
  --
  SOCRATES: And surely the good man has been acknowledged by us to be useful?
  MENO: Yes.
  --
  SOCRATES: But surely we acknowledged that there were no teachers of virtue?
  MENO: Yes.
  SOCRATES: Then we acknowledged that it was not taught, and was not wisdom?
  MENO: Certainly.

WORDNET












--- Grep of noun ack
ack-ack
ack-ack gun
ackee
acknowledgement
acknowledgment
air attack
amberjack
angle of attack
animal black
anxiety attack
applejack
arrack
asthma attack
attack
back
back pack
backpack
banzai attack
barmbrack
barrack
bicycle rack
bioattack
biofeedback
biologic attack
biological attack
black
blackjack
bladderwrack
blister pack
blowback
blue jack
bomb rack
bone black
bootblack
bootjack
bubble pack
bumper jack
butt pack
buyback
call-back
callback
calpack
canvasback
carack
carbon black
carpet tack
carrack
cart track
caterpillar track
ceding back
cheap-jack
cheapjack
chimneystack
cinder track
clack
clawback
click-clack
clickety-clack
coal black
coat rack
coatrack
comeback
coming back
cornerback
cossack
counterattack
crack
crackerjack
crevalle jack
crookback
crossjack
cutback
data track
diamondback
dieback
dirt track
disc pack
dish rack
disk pack
diversionary attack
drawback
dress rack
dressing sack
face pack
fallback
fanny pack
fast track
fatback
fatigue crack
feedback
finback
fishing smack
flack
flanker back
flapjack
flashback
fullback
gimcrack
grass wrack
grayback
greenback
greyback
gripsack
ground attack
gunny sack
gunnysack
hack
hackmatack
half track
halfback
hardback
hardtack
hatchback
hatrack
haversack
hayrack
haystack
heart attack
high-low-jack
highjack
hijack
hitchrack
hogback
hollow-back
hopsack
horseback
huckaback
humpback
hunchback
ice pack
inside track
ivory black
jack
jet black
joseph black
jumping jack
kickback
knack
knapsack
knickknack
lack
ladder-back
lampblack
laugh track
leatherback
leatherjack
literary hack
lobsterback
luggage rack
lumberjack
mack
magazine rack
man jack
merrimack
mossback
music rack
natterjack
negative feedback
nicknack
outback
pack
packsack
panic attack
paperback
payback
paying back
phone jack
piggyback
pipe rack
pitch black
plan of attack
plate rack
platinum black
playback
polack
political hack
pollack
positive feedback
power pack
preventive attack
prickleback
pullback
push-down stack
push back
quack
quack-quack
quarter crack
quarterback
racetrack
rack
railroad track
razorback
relation back
rhodesian ridgeback
rickrack
rollback
roof rack
rucksack
running back
sack
sad sack
saddleback
sand crack
screw jack
sea wrack
serrated wrack
service cutback
set-back
setback
shack
shirley temple black
shoe black
shoeblack
sidetrack
silverback
six-pack
six pack
sixpack
ski rack
skipjack
slack
slingback
smack
smokestack
snack
softback
soot black
soundtrack
spice rack
spur track
stack
steeplejack
stickleback
stock buyback
streetcar track
supplejack
surprise attack
sydney pollack
tack
tailback
tailor's tack
tamarack
telephone jack
ten-spined stickleback
terrorist attack
three-spined stickleback
throwback
thumbtack
thwack
ticktack
tie rack
tie tack
tieback
tintack
toastrack
toe crack
touchback
towel rack
track
transient ischemic attack
union jack
waist pack
warning of attack
water back
welsh black
western diamondback
western tamarack
wetback
whack
whisker jack
wingback
wisecrack
wolf pack
wrack
yack
yellow jack
zwieback



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Wikipedia - Angus MacKay (actor) -- English actor
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Wikipedia - A Nigger in the Woodpile -- 1904 blackface minstrel silent short comedy film from the United States
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Wikipedia - Attack (computing)
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Wikipedia - Attacker
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Wikipedia - Attack No. 1
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Wikipedia - Attack of the Flesh Devouring Space Worms from Outer Space -- 1998 film
Wikipedia - Attack of the Giant Leeches -- 1959 film
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Wikipedia - Attack of the Killer Tomatoes -- 1978 film
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Wikipedia - Attack on HMS Invincible -- An attack
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Wikipedia - Attack on Titan (TV series)
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Wikipedia - Autodrom Most -- Racetrack
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Wikipedia - Back and Forth (Cameo song) -- 1987 single by Cameo
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Wikipedia - Back at One (song) -- 1999 single by Brian McKnight
Wikipedia - Back at the Front -- 1952 film by George Sherman
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Wikipedia - Back Bay, Boston -- neighborhood of Boston, Massachusetts, and US historic place
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Wikipedia - Back boiler
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Wikipedia - Back-formation
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Wikipedia - Backgammon (video game) -- 1979 video game
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Wikipedia - Background process
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Wikipedia - Back in My Life -- 1999 single by Alice Deejay
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Wikipedia - Back in the Saddle (film) -- 1941 film by Lew Landers
Wikipedia - Back in the Saddle -- 1977 single by Aerosmith
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Wikipedia - Back in Time (iOS software) -- World history app for iPad
Wikipedia - Back in Trouble -- 1997 film
Wikipedia - Back Issue!
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Wikipedia - Backlash (2000) -- 2000 World Wrestling Federation pay-per-view event
Wikipedia - Backlash (2001) -- 2001 World Wrestling Federation pay-per-view event
Wikipedia - Backlash (2002) -- 2002 World Wrestling Federation pay-per-view event
Wikipedia - Backlash (2003) -- 2003 World Wrestling Entertainment pay-per-view event
Wikipedia - Backlash (2004) -- 2004 World Wrestling Entertainment pay-per-view event
Wikipedia - Backlash (2005) -- 2005 World Wrestling Entertainment pay-per-view event
Wikipedia - Backlash (2006) -- 2006 World Wrestling Entertainment pay-per-view event
Wikipedia - Backlash (2007) -- 2007 World Wrestling Entertainment pay-per-view event
Wikipedia - Backlash (2008) -- 2008 World Wrestling Entertainment pay-per-view event
Wikipedia - Backlash (2009) -- 2009 World Wrestling Entertainment pay-per-view event
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Wikipedia - Backlink
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Wikipedia - Back-of-the-envelope calculation
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Wikipedia - Backpacker Murders
Wikipedia - Backpack helicopter -- A helicopter system designed to be worn on a person's back
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Wikipedia - Backpacking Light Magazine -- Magazine
Wikipedia - Backpacking (travel) -- Low-cost, lightweight, independent and often international travel
Wikipedia - Backpack -- Bag carried on one's back
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Wikipedia - Back Pay (1930 film) -- 1930 film
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Wikipedia - Backport
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Wikipedia - Backpressure routing
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Wikipedia - Backpropagation through time -- Technique for training recurrent neural networks
Wikipedia - Back-propagation
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Wikipedia - Backronym -- acronym invented to fit an existing word
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Wikipedia - BackRub
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Wikipedia - Backshore -- The part of a beach inland of the high water foam lines
Wikipedia - Backshore zone -- The part of a beach inland of the high water foam lines
Wikipedia - Back-side bus -- Computer bus used on early Intel platforms to connect the CPU to CPU cache memory, usually off-die L2
Wikipedia - Backslash -- Typographical mark
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Wikipedia - Backspacer -- 2009 album
Wikipedia - Backspace
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Wikipedia - Back Stage (1919 film) -- 1919 film by Roscoe Arbuckle
Wikipedia - Back Stage (1923 film) -- 1923 film
Wikipedia - Backstage (2005 film)
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Wikipedia - Backstop (geology) -- Geology term
Wikipedia - Backstory
Wikipedia - Back Street (1932 film) -- 1932 film
Wikipedia - Back Street (1941 film) -- 1941 film by Robert Stevenson
Wikipedia - Back Street (1961 film) -- 1961 film
Wikipedia - Backstreet Boys (1996 album) -- 1996 Backstreet Boys album
Wikipedia - Backstreet Boys (1997 album) -- 1997 Backstreet Boys album
Wikipedia - Backstreet Boys -- American boy band
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Wikipedia - Back to Back: Duke Ellington and Johnny Hodges Play the Blues -- album by Duke Ellington
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Wikipedia - Back-to-back film production -- Filming 2 movies at once
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Wikipedia - Back to God's Country (1919 film) -- 1919 film
Wikipedia - Back to God's Country (1927 film) -- 1927 film by Irvin Willat
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Wikipedia - Back to Liberty -- 1927 film
Wikipedia - Back to Life (1913 film) -- 1913 film by Allan Dwan
Wikipedia - Back to Life (1925 film) -- 1925 film
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Wikipedia - Back to Love (Chris Brown song) -- 2019 song by Chris Brown
Wikipedia - Back to Me (Marian Hill and Lauren Jauregui song) -- 2016 song by Marian Hill ft. Lauren Jauregui
Wikipedia - Back to Methuselah -- Play written by George Bernard Shaw
Wikipedia - Back to My Roots -- 1993 single by RuPaul
Wikipedia - Back to Nature -- 1936 film by James Tinling
Wikipedia - Back to nature -- lifestyle or philosophy
Wikipedia - Back to Roots -- 1994 film
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Wikipedia - Back to School (Mini Maggit) -- 2001 single by Deftones
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Wikipedia - Back to the Door -- 1959 film
Wikipedia - Back to the Farm -- 1914 film
Wikipedia - Back to the Future (franchise) -- 1985-1990 trilogy of films directed by Robert Zemeckis
Wikipedia - Back to the Future (musical) -- Musical version of the Back to the Future film.
Wikipedia - Back to the Future Part III -- 1990 film by Robert Zemeckis
Wikipedia - Back to the Future Part II -- 1989 film by Robert Zemeckis
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Wikipedia - Back to the Future: The Game -- Video game
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Wikipedia - Back to the Future -- 1985 film by Robert Zemeckis
Wikipedia - Back-to-the-land movement
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Wikipedia - Back to the Woods (1918 Goldwyn film) -- 1918 American silent comedy film
Wikipedia - Back to the Woods (1919 film) -- 1918 film
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Wikipedia - Battle of Blackburn's Ford -- Battle of the American Civil War
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Wikipedia - Ben 10 Alien Force: Vilgax Attacks
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Wikipedia - Berkeley Packet Filter
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Wikipedia - Beta sheet -- Common motif of regular secondary structure in proteins; stretch of polypeptide chain typically 3 to 10 amino acids long with backbone in an extended conformation
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Wikipedia - Biclique attack -- Variant of the meet-in-the-middle method of cryptanalysis
Wikipedia - Bicycle attack
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Wikipedia - Black and White (1931 film) -- 1931 film
Wikipedia - Black and White (1932 film) -- 1932 film
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Wikipedia - Black-billed gull -- Species of bird
Wikipedia - Black-billed hanging parrot -- Parrot species from the Philippines
Wikipedia - Black-billed koel -- Species of bird
Wikipedia - Black-billed mountain toucan -- Species of toucan
Wikipedia - Black-billed seed finch -- Species of bird
Wikipedia - Black-billed streamertail -- Species of bird
Wikipedia - Black-billed turaco -- Species of bird
Wikipedia - Black-billed wood dove -- Species of bird
Wikipedia - Black billionaires -- Wikimedia list article
Wikipedia - Blackbird (2018 film) -- 2018 spy film directed by Michael Flatley
Wikipedia - Blackbird (Alter Bridge album) -- 2007 studio album by Alter Bridge
Wikipedia - Blackbird (Beatles song) -- 1968 song by The Beatles
Wikipedia - Blackbird (comics) -- Aircraft used by the fictional superhero team the X-Men
Wikipedia - Black Birders Week -- Campaign for diversity in birding, conservation, and the natural sciences
Wikipedia - Blackbirding in Polynesia
Wikipedia - Blackbirding -- Coerced labour, mainly in the south-east Pacific area
Wikipedia - Blackbird Leys -- civil parish and ward in Oxford, England
Wikipedia - Blackbirds (1920 film) -- 1920 film by John Francis Dillon
Wikipedia - Blackbird (violin) -- Full-size playable violin made of black diabase
Wikipedia - Black Black Heart -- 2001 song by David Usher
Wikipedia - Black bloc -- Tactic used by groups of protesters
Wikipedia - Blackboard bold -- Typeface style
Wikipedia - Blackboard (design pattern)
Wikipedia - Blackboard Inc
Wikipedia - Blackboard Inc. -- American technology company
Wikipedia - Blackboard Jungle (game show) -- Irish quiz show
Wikipedia - Blackboard Jungle -- 1955 social commentary film directed by Richard Brooks
Wikipedia - Blackboard Learn -- Virtual learning environment and learning management system
Wikipedia - Blackboard system
Wikipedia - Blackboard -- Reusable writing surface
Wikipedia - Black-bodied woodpecker -- Species of bird
Wikipedia - Black-body radiation -- Thermal electromagnetic radiation
Wikipedia - Blackbody spectrum
Wikipedia - Black-Body Theory and the Quantum Discontinuity, 1894-1912 -- 1978 book by Thomas S. Kuhn
Wikipedia - Black body -- idealized physical body that absorbs all incident electromagnetic radiation
Wikipedia - Black Bolt -- fictional character in Marvel Comics
Wikipedia - Black Book (film) -- 2006 film
Wikipedia - Black Books (Jung)
Wikipedia - Black books of hours -- Medieval Flemish illuminated manuscript
Wikipedia - Black Books -- British sitcom
Wikipedia - Blackborough House -- Country house in Kentisbeare, Devon, UK
Wikipedia - Black Bottom (dance) -- Dance
Wikipedia - Black Bourton
Wikipedia - Black Box (1978 film) -- 1978 film
Wikipedia - Black Box (2020 film) -- 2020 film directed by Emmanuel Osei-Kuffour Jr.
Wikipedia - Black Box (band) -- Italian house music group
Wikipedia - Black Box BRD -- 2001 documentary film
Wikipedia - BlackBox Component Builder -- Software development tool
Wikipedia - Black Box (game)
Wikipedia - Black box group
Wikipedia - Blackboxing
Wikipedia - Black-box obfuscation -- Proposed cryptographic primitive
Wikipedia - Black box (phreaking) -- Electronic device used to illegally receive long-distance telephone calls without charge to the caller
Wikipedia - Black box (systems)
Wikipedia - Black box testing
Wikipedia - Black-box testing
Wikipedia - Black box theory
Wikipedia - Black Box (TV series) -- American psychological medical drama television series
Wikipedia - Black-box
Wikipedia - Blackbox
Wikipedia - Black box -- system where only the inputs and outputs can be viewed, and not its implementation
Wikipedia - Black Boy -- Memoir by Richard Wright
Wikipedia - Black Brant (rocket) -- Family of Canadian-designed sounding rockets
Wikipedia - Black brant -- Subspecies of goose
Wikipedia - Black-breasted buttonquail -- Species of bird
Wikipedia - Black-breasted hillstar -- Species of bird
Wikipedia - Black-breasted puffleg -- Species of bird
Wikipedia - Black-breasted wood quail -- Species of bird
Wikipedia - Black-browed albatross -- Large seabird of the albatross family Diomedeidae
Wikipedia - Black-browed barbet -- Species of bird
Wikipedia - black budget
Wikipedia - Black Bull (Foals song) -- Single by British indie rock band Foals
Wikipedia - Blackburn Aircraft -- 1914-1960 aircraft manufacturer in the United Kingdom
Wikipedia - Blackburn B. Dovener -- American lawyer and politician (1842-1914)
Wikipedia - Blackburn Beverley -- British heavy transport aircraft
Wikipedia - Blackburn Buccaneer -- Royal Navy carrier-borne attack aircraft
Wikipedia - Blackburn Bus Company -- Transdev owned bus operator
Wikipedia - Blackburn Firecrest -- WWII British naval strike fighter
Wikipedia - Blackburnia -- Genus of beetles
Wikipedia - Black-burnished ware -- Type of pottery
Wikipedia - Blackburn King Street TMD -- Railway depot in Blackburn, England
Wikipedia - Blackburn Point Bridge -- Bridge in Florida, United States of America
Wikipedia - Blackburn Town Hall -- Municipal Building in England
Wikipedia - Blackburn Twin Blackburn -- 1915 British Anti-Zeppelin fighter aircraft
Wikipedia - Blackburn -- Town in Lancashire, England
Wikipedia - Blackbushe Airport -- Airport in the United Kingdom
Wikipedia - Black Butte Crater Lava Field -- Lava field in Idaho, USA
Wikipedia - Black Butterflies (1928 film) -- 1928 film by James W. Horne
Wikipedia - Black Cab (band) -- Australian musical group
Wikipedia - Black Cabinet -- African American advisors to President Franklin D. Roosevelt
Wikipedia - Black Canary (Dinah Drake) -- Fictional character
Wikipedia - Black Canary (Dinah Laurel Lance) -- Fictional character
Wikipedia - Black Canary -- Fictional character
Wikipedia - Black Canyon City, AZ
Wikipedia - Black Canyon Lake (Arizona) -- Lake in Navajo County, Arizona, United States
Wikipedia - Black Canyon of the Gunnison National Park -- National park in Colorado, United States
Wikipedia - Black Capes -- 1947 film by Armando de Miranda
Wikipedia - Black Cap Mountain -- Mountain in Maine, United States of America
Wikipedia - Black-capped chickadees
Wikipedia - Black-capped chickadee -- Species of small, non-migratory, North American songbird
Wikipedia - Black-capped donacobius -- Species of bird
Wikipedia - Black-capped marmot -- Species of rodent
Wikipedia - Black-capped tinamou -- Species of bird
Wikipedia - Black carpenter ant -- Species of American ant (Camponotus pennsylvanicus)
Wikipedia - Black Cat group -- A former paramilitary group in Sri Lanka
Wikipedia - Black Cat (Harvey Comics) -- Harvey comic book character
Wikipedia - Black Catholic Theological Symposium -- Catholic organization (e. 1978)
Wikipedia - Black Cat Mansion
Wikipedia - Black Cat (Marvel Comics) -- Fictional character in the Marvel Universe
Wikipedia - Black Cats (band) -- Iranian music band In United States
Wikipedia - Black Cat (song) -- 1990 single by Janet Jackson
Wikipedia - Black cat -- Domestic cat with black fur
Wikipedia - Black Caucus of the American Library Association -- Professional association for Black librarians in the American Library Association
Wikipedia - Black Chamber
Wikipedia - Black Chandelier -- 2013 single by Biffy Clyro
Wikipedia - Black-cheeked waxbill -- Species of bird
Wikipedia - Black-cheeked woodpecker -- Species of bird
Wikipedia - Black Chicks Talking -- Arts project by Australian actress Leah Purcell
Wikipedia - Black Chiffon -- 1959 play written by Lesley Storm
Wikipedia - Black Child -- American rapper and actor
Wikipedia - Black-chinned fruit dove -- Species of bird
Wikipedia - Black-chinned hummingbird -- Species of bird
Wikipedia - Black Christmas (1974 film) -- 1974 Canadian horror film
Wikipedia - Black Christmas (2006 film) -- 2006 slasher film by Glen Morgan
Wikipedia - Black Christmas (2019 film) -- 2019 thriller film directed by Sophia Takal
Wikipedia - Black Christmas bushfires -- Series of fires in 2001-2002 in New South Wales
Wikipedia - Black Christmas (film series) -- Canadian-American horror film series
Wikipedia - Black Christ of Esquipulas
Wikipedia - Black church
Wikipedia - Black City (film) -- 1961 film
Wikipedia - Black Clover -- Manga series by Yuki Tabata
Wikipedia - Black Cobra (gang) -- Street gang
Wikipedia - Black Codes (United States) -- Discriminatory state and local laws passed after the Civil War
Wikipedia - Black Coffee (1931 film) -- 1931 film
Wikipedia - Black Coffee (All Saints song) -- 2000 song by British girl group All Saints
Wikipedia - Black Coffee (DJ) -- South African DJ and record producer
Wikipedia - Black Colossus -- Fantasy novelette by Robert E. Howard
Wikipedia - Black comedy -- Comic work based on subject matter that is generally considered taboo
Wikipedia - Black Community Services Center -- Stanford University student center
Wikipedia - Black Company
Wikipedia - Black Condor
Wikipedia - Black Consciousness Movement
Wikipedia - Black conservatism in the United States -- Movement within conservatism
Wikipedia - Black conservatism -- Conservatism among communities of African descent
Wikipedia - Black coral -- Order of soft deep-water corals with chitin skeletons
Wikipedia - Black coucal -- Species of bird
Wikipedia - Black Country Development Corporation -- English urban development corporation
Wikipedia - Black Country dialect
Wikipedia - Black Country, New Road -- English rock band
Wikipedia - Black Country -- Area of the West Midlands, England
Wikipedia - Black-cowled oriole -- Species of bird (Icterus prosthemelas) in Central America
Wikipedia - Black crake -- Species of bird
Wikipedia - Black Creek (Big Rideau Lake) -- Stream in Eastern Ontario, Canada
Wikipedia - Black Creek (Florida) -- River in Florida, United States of America
Wikipedia - Black Creek, Georgia -- Unincorporated community in Bryan County, Georgia, United States
Wikipedia - Black Creek (Savannah River tributary) -- River in Georgia, United States
Wikipedia - Black-crested titmouse -- Species of bird
Wikipedia - Black crowned crane -- Species of bird
Wikipedia - Black-crowned waxbill -- Species of bird
Wikipedia - Black Crown
Wikipedia - Black Crypt -- Role-playing video game for the Commodore Amiga from 1992
Wikipedia - Black cube art museum -- Art museum designed with digital or installation art in mind
Wikipedia - Blackcube -- English rock band
Wikipedia - Black Cube -- Private intelligence agency
Wikipedia - Black cuckoo-dove -- Species of bird
Wikipedia - Black cuckoo -- Species of bird
Wikipedia - Black curassow -- Species of bird
Wikipedia - Blackcurrant production in the United States -- Agricultural production
Wikipedia - Blackcurrant -- Species of flowering plant in the gooseberry family Grossulariaceae
Wikipedia - Black currawong -- large passerine bird endemic to Tasmania and Bass Strait islands
Wikipedia - Black Cyclone -- 1925 film
Wikipedia - Black Dagger Brotherhood -- Paranormal romance series by J. R. Ward
Wikipedia - Black Dahlia -- American murder victim
Wikipedia - Blackdamp -- Mixture of gases present in mines and other confined spaces.
Wikipedia - Black Death (film) -- 2010 film
Wikipedia - Black Death in England
Wikipedia - Black Death -- Mid-14th century pandemic in Eurasia and North Africa
Wikipedia - Black Denim Trousers and Motorcycle Boots -- 1955 song performed by The Cheers
Wikipedia - Black Destroyer
Wikipedia - Black Diamond Conference -- Illinois high school athletic conference
Wikipedia - Black Diamond Equipment -- Manufacturer of equipment for climbing, skiing, and mountain sports
Wikipedia - Black Diamond Express -- Train in India
Wikipedia - Black Diamond, Florida -- Census-designated place in Florida, US
Wikipedia - Black Diamond / High River Cash -- World Curling Tour event
Wikipedia - Black Diamonds (1938 film) -- 1938 film by Ladislao Vajda
Wikipedia - Black Diamonds (1940 film) -- 1940 film, directed by Christy Cabanne
Wikipedia - Blackdiamondskye -- Concert tour by American rock bands Alice in Chains, Deftones and Mastodon
Wikipedia - Black Dirt Region -- fertile agricultural area in New Jersey, USA
Wikipedia - Black Disciples -- Street gang based in Chicago, US
Wikipedia - Black discography -- Albums and singles released by band Black
Wikipedia - Black Dog (Arlo Parks song) -- 2020 single by Arlo Parks
Wikipedia - Black Dog: Being A Teacher -- 2019 South Korean television series
Wikipedia - Black dog (ghost) -- Mythical creature of British folklore
Wikipedia - Black Dog (song) -- Led Zeppelin song
Wikipedia - Black doll -- Doll representing a Black person
Wikipedia - Black Dolphin Prison -- Correctional facility in Russia
Wikipedia - Black Dossier (film) -- 1955 film
Wikipedia - Black-dotted piculet -- Species of bird
Wikipedia - Blackdown Cadet Training Centre -- Cadets Canada training centre at CFB Borden, Ontario
Wikipedia - Blackdown Java
Wikipedia - Blackdown, Sussex
Wikipedia - Blackdown, West Sussex
Wikipedia - Black Dragon Society (comics)
Wikipedia - Black Dragons -- 1942 film by William Nigh
Wikipedia - Black Dresses -- Canadian electronic band
Wikipedia - Black Duck Cove, Great Northern Peninsula, Newfoundland and Labrador -- Settlement in Newfoundland and Labrador, Canada
Wikipedia - Black Duck Joint Venture -- North American conservation partnership
Wikipedia - Blackduck, Minnesota -- City in Minnesota, United States
Wikipedia - Black Duck Open Hub
Wikipedia - Black dwarf -- Cold stellar remnant
Wikipedia - Black Eagle (1948 film) -- 1948 film by Robert Gordon
Wikipedia - Black Eagle of Santa Fe -- 1965 film
Wikipedia - Black Eagle Party -- Gran Legion del M-CM-^Aguila Negra (GLAN) Party
Wikipedia - Black Eagle (prison) -- Federal prison in Russia
Wikipedia - Black-eared cuckoo -- Species of bird
Wikipedia - Black-eared fairy -- Species of bird
Wikipedia - Black-eared wood quail -- Species of bird
Wikipedia - Black Earth (film) -- 1923 film by Franz Hofer
Wikipedia - Black Earth Rising -- 2018 television programme
Wikipedia - Black Earth: The Holocaust as History and Warning -- Book by Timothy Snyder
Wikipedia - Blackeberg metro station -- Stockholm Metro station
Wikipedia - Black Economic Empowerment -- South-African government policy
Wikipedia - Blackedge moray eel -- Species of fish
Wikipedia - Black Elk Speaks
Wikipedia - Black Elk -- Oglala Lakota leader
Wikipedia - Black Elster -- River in Germany
Wikipedia - Black Emanuelle -- 1975 film
Wikipedia - Blackened death metal -- fusion genre of black metal and death metal
Wikipedia - Black Enterprise -- African-American multimedia company whose flagship product is its eponymous bimonthly business magazine published in New York City
Wikipedia - Blacker Than the Night -- 1975 film
Wikipedia - Blackest Night -- Limited DC comics crossover series
Wikipedia - Blackett Laboratory -- Physics research and teaching laboratory at Imperial College London
Wikipedia - Blackett of Wylam -- The Blacketts of Wylam were a branch of the Blackett family of County Durham, England
Wikipedia - Black existentialism
Wikipedia - Black Eyed Boy -- 1997 single by Texas
Wikipedia - Black Eyed Peas -- American hip hop group
Wikipedia - Black-eyed pea -- Subspecies of cowpea plant
Wikipedia - Black Eyed Pilseung -- South Korean producer duo
Wikipedia - Black-Eyed -- 2001 song with lyrics by Brian Molko performed by Placebo
Wikipedia - Black Eye Productions -- defunct Canadian comic book publisher
Wikipedia - Black Eyes (1936 film) -- 1936 film
Wikipedia - Black Eyes Blue -- 2020 single by Slipknot and Stone Sour frontman Corey Taylor
Wikipedia - Black eye -- Brusing injury to the face
Wikipedia - Black-faced antthrush -- Species of bird found in Central America and northern South America
Wikipedia - Black-faced coucal -- Species of bird
Wikipedia - Black-faced cuckooshrike -- Species of bird
Wikipedia - Black-faced firefinch -- Species of bird
Wikipedia - Black-faced munia -- Species of bird
Wikipedia - Black-faced sandgrouse -- Species of bird
Wikipedia - Black-faced sheathbill -- Species of bird
Wikipedia - Black-faced waxbill -- Species of bird
Wikipedia - Blackface -- Form of theatrical makeup, now recognized as a racist practice
Wikipedia - Black Falcons -- Royal New Zealand Air Force aerobatic display team
Wikipedia - Black falcon -- Falcon species
Wikipedia - Black Falls, Arizona -- Geographic feature on the Little Colorado River, Arizona
Wikipedia - Black fax
Wikipedia - Black Feathers -- 1952 film
Wikipedia - Blackfeet Nation -- Native American reservation in Montana
Wikipedia - Blackfella -- An informal term used in Australian English to refer to Indigenous Australians
Wikipedia - Black Fell (Pennines) -- Hill in the North Pennines, England
Wikipedia - Black feminism
Wikipedia - Black Feminist Thought
Wikipedia - Blackfield, Hampshire -- village in Hampshire, England
Wikipedia - Black-figure pottery -- Style of painting on ancient Greek vases
Wikipedia - Black film
Wikipedia - Blackfin
Wikipedia - Blackfish (film) -- 2013 documentary film by Gabriela Cowperthwaite
Wikipedia - Blackfish
Wikipedia - Black Flag (band) -- American hardcore punk band
Wikipedia - Black fly -- Family of insects
Wikipedia - Blackfoot diatreme -- Diatreme in southeastern British Columbia, Canada
Wikipedia - Black-footed cat -- Small wild cat native to Southern Africa
Wikipedia - Black-footed mongoose -- Species of mongoose from Central Africa
Wikipedia - Blackfoot mythology
Wikipedia - Black Forest (2010 film) -- 2010 film
Wikipedia - Black Forest (2018 film) -- 2018 Canadian-French short film
Wikipedia - Black Forest Children -- 1922 film
Wikipedia - Black Forest gateau -- A chocolate sponge cake with a cherry filling
Wikipedia - Black Forest Horse -- German breed of draft horse
Wikipedia - Black Forest house -- Type of house found in southwestern Germany
Wikipedia - Black Forest Melody -- 1956 film
Wikipedia - Black Forest Railway (Baden) -- Railway line in southern Germany from Offenburg to Singen
Wikipedia - Black Forest -- Mountain range
Wikipedia - Black Fox (Cherokee chief) -- Cherokee chief
Wikipedia - Black Fox: The Rise and Fall of Adolf Hitler -- 1962 film
Wikipedia - Black Foxxes -- English indie rock
Wikipedia - Black Francis -- American singer, songwriter and guitarist
Wikipedia - Black francolin -- Species of bird
Wikipedia - Blackfriars Bridge -- Bridge over the River Thames in London
Wikipedia - Blackfriars Hall
Wikipedia - Blackfriars, Hereford -- Ruins of Blackriars Friary, in Hereford, England
Wikipedia - Blackfriars, London -- Area of central London, England
Wikipedia - Black Friars' Monastery of Stockholm
Wikipedia - Blackfriars, Norwich -- Former friary in Norwich, England
Wikipedia - Blackfriars, Oxford
Wikipedia - Blackfriars Priory School
Wikipedia - Blackfriars Settlement -- Charitable organization in the UK
Wikipedia - Blackfriars station -- London Underground and railway station
Wikipedia - Blackfriars Theatre
Wikipedia - Black Friday (1869) -- Event on September 24, 1869, caused by Jim Fisk and Jay Gould
Wikipedia - Black Friday (1940 film) -- 1940 American science fiction film directed by Arthur Lubin
Wikipedia - Black Friday (1945) -- Military operation on 9 February 1945
Wikipedia - Black Friday (1978) -- Mass shooting of protesters in Pahlavi Iran on 8 September 1978
Wikipedia - Black Friday (2004 film) -- 2004 film by Anurag Kashyap
Wikipedia - Black Friday bushfires -- Series of bushfires in Australia in 1939
Wikipedia - Black Friday (partying)
Wikipedia - Black Friday (shopping) -- Name in the US for the Friday following Thanksgiving Day
Wikipedia - Black-fronted brushfinch -- Species of bird
Wikipedia - Black-fronted dotterel -- Species of bird
Wikipedia - Black-fronted piping guan -- Species of bird
Wikipedia - Black-fronted spurfowl -- Species of bird
Wikipedia - Black-fronted tern -- Species of bird
Wikipedia - Black-fronted wood quail -- Species of bird
Wikipedia - Black Front (Netherlands) -- Dutch fascist movement active before the Second World War
Wikipedia - Black Fury (film) -- 1935 film by Michael Curtiz
Wikipedia - Black Futures -- 2020 anthology by Jenna Wortham and Kimberly Drew
Wikipedia - Black garden ant -- Species of ant
Wikipedia - Black Garden -- 2003 book by Thomas de Waal
Wikipedia - Black garlic -- Aged garlic
Wikipedia - Blackgate Penitentiary
Wikipedia - Blackgaze -- fusion genre of black metal and shoegaze
Wikipedia - Black genocide conspiracy theory
Wikipedia - Black genocide -- Characterization of the past and present treatment of African Americans
Wikipedia - Black Girl Hockey Club -- non-profit organization promoting inclusivity in ice hockey
Wikipedia - Black Girls Code -- Not-for-profit organization
Wikipedia - Black Gives Way to Blue (song) -- 2009 song by Alice In Chains
Wikipedia - Black Gives Way to Blue
Wikipedia - Black Goddess -- 1978 film
Wikipedia - Black God (manga)
Wikipedia - Black God (Navajo mythology) -- A god in Navajo mythology
Wikipedia - Black God's Shadow -- Book of fantasy short stories by C.L. Moore
Wikipedia - Black God, White Devil -- 1964 film directed by Glauber Rocha
Wikipedia - Black Gold (1936 film) -- 1936 film by Russell Hopton
Wikipedia - Black Gold (1947 film) -- 1947 film
Wikipedia - Black Gold (1962 film) -- 1962 film
Wikipedia - Black Gold (2006 film) -- 2006 feature length documentary film
Wikipedia - Black Gold (song) -- Single performed by Soul Asylum
Wikipedia - Black Gravel -- 1961 film
Wikipedia - Black Grave -- Largest burial mound in Chernihiv, Ukraine
Wikipedia - Black grouse -- Species of bird
Wikipedia - Black guan -- Species of bird
Wikipedia - Black Guard (Brazil) -- Militia composed of former Brazilian slaves
Wikipedia - Black Guards
Wikipedia - Black Guayaba -- Puerto Rican rock band
Wikipedia - Black Guerrilla Family -- African-American prison and street gang
Wikipedia - Black guillemot -- Species of bird
Wikipedia - Black guineafowl -- Species of bird
Wikipedia - Black Gull -- 1962 film
Wikipedia - Black Gunn -- 1972 blaxploitation film by Robert Hartford-Davis
Wikipedia - Black Gut -- Channel in Pennsylvania, USA
Wikipedia - Black hair -- Human hair color
Wikipedia - Blackhammer Chambered Cairn -- Neolithic cairn on Rousay, in Orkney, Scotland
Wikipedia - Black Hammer, Minnesota -- Unincorporated community in Minnesota, United States
Wikipedia - Black Hand (Serbia) -- Serbian secret military society
Wikipedia - Blackhand's Street Weapons 2020 -- Tabletop role-playing game supplement
Wikipedia - Black Harvest -- 1993 film
Wikipedia - Black Hat Briefings
Wikipedia - Black hat (computer security) -- Computer hacker with malicious intent
Wikipedia - Black hat hacking
Wikipedia - Blackhawk (band) -- American band
Wikipedia - Blackhawk (DC Comics) -- Fictional character
Wikipedia - Black Hawk Down (film) -- 2001 American war movie by Ridley Scott
Wikipedia - Blackhawk Network Holdings -- US privately held company
Wikipedia - Black Hawk (Sauk leader) -- American Indian tribal leader (1767-1838)
Wikipedia - Black Hawks Hyderabad -- Indian volleyball team
Wikipedia - Black Hawk Township, Grundy County, Iowa -- Township in Iowa, USA
Wikipedia - Black-headed duck -- Species of bird
Wikipedia - Black-headed gull -- Species of bird
Wikipedia - Black-headed sugar ant -- Species of carpenter ant (Camponotus nigriceps)
Wikipedia - Black-headed waxbill -- Species of bird
Wikipedia - Black-headed woodpecker -- Species of bird
Wikipedia - Blackhead Persian -- African breed of sheep
Wikipedia - Black Heart Bart -- Australian thoroughbred racehorse
Wikipedia - Blackheath train accident -- Commuter train crashed into a minibus taxi
Wikipedia - Black Hebrew Israelites -- Black American movement
Wikipedia - Black helicopter
Wikipedia - Black Hill, Hong Kong -- Hong Kong hill
Wikipedia - Blackhillock Substation -- Electrical substation in Scotland
Wikipedia - Black Hills Gold Rush -- Gold Rush that took place in Dakota Territory in the United States
Wikipedia - Black Hills meridian -- Coordinate meridian
Wikipedia - Black Hills Playhouse -- Theater in Custer, South Dakota
Wikipedia - Black Hills State Yellow Jackets -- Athletic teams representing Black Hills State University in South Dakota, USA
Wikipedia - Black Hills -- Mountain range in South Dakota and Wyoming
Wikipedia - Black Hippy -- American hip hop supergroup from California
Wikipedia - Black history (disambiguation)
Wikipedia - Black History Month -- Annual celebration of Black history
Wikipedia - Black hole complementarity
Wikipedia - Black hole cosmology -- Cosmological model in which the observable universe is the interior of a black hole
Wikipedia - Black hole (disambiguation)
Wikipedia - Black hole electron
Wikipedia - Black hole information paradox -- Whether information can disappear in a black hole
Wikipedia - Black Hole Initiative
Wikipedia - Black hole (networking) -- Places in a network where incoming traffic is silently discarded without informing the source
Wikipedia - Black Hole of Calcutta
Wikipedia - Blackhole routing
Wikipedia - Black Holes and Time Warps -- popular science book by Kip Thorne
Wikipedia - Black holes in fiction
Wikipedia - Black hole starship -- An idea for enabling interstellar travel
Wikipedia - Black Hole Sun -- 1994 single by Soundgarden
Wikipedia - Black holes
Wikipedia - Black Holes, Wormholes and Time Machines -- Book by Jim Al-Khalili
Wikipedia - Black hole thermodynamics -- Area of physical study that seeks to reconcile the laws of thermodynamics with the existence of black hole event horizons
Wikipedia - Black hole -- Compact astrophysical object with gravity so strong nothing can escape
Wikipedia - Black Holiday -- 1973 film
Wikipedia - Black Holm -- A small tidal island in the Orkney Islands, near Copinsay to the west of Corn Hol
Wikipedia - Black Homeland Citizenship Act
Wikipedia - Black-hooded coucal -- Species of bird
Wikipedia - Black-hooded sunbeam -- Species of bird
Wikipedia - Black Hood (radio) -- Radio program
Wikipedia - Black Hood -- Superhero
Wikipedia - Blackhope Scar -- Hill in Scotland
Wikipedia - Black Horizon Theater -- Theater company
Wikipedia - Black Horse and the Cherry Tree -- 2005 single by KT Tunstall
Wikipedia - Blackhorse Luas stop -- Tram stop in Dublin, Ireland
Wikipedia - Black Horse Pike Regional School District -- School district in Camden County, New Jersey, United States
Wikipedia - Blackhorse Road station -- London Overground and London Underground station
Wikipedia - Black Hours, Morgan MS 493 -- Illuminated book of hours
Wikipedia - Black House Media -- Public relation company
Wikipedia - Black House (MMA) -- MMA training facility in Brazil
Wikipedia - Blackhouse Records -- Independent record label based in Coeur d'Alene, Idaho
Wikipedia - Black Humor (film) -- 1965 film by Jose Maria Forque
Wikipedia - Black Hungarians
Wikipedia - Black Iberian pig -- Breed of pig
Wikipedia - Black ice -- Thin coating of glazed ice on a surface
Wikipedia - Black Ice World Tour -- 2008-2010 concert tour by Australian rock band AC/DC
Wikipedia - Blackie and Son -- Publishing house
Wikipedia - Blackie > Son
Wikipedia - Blackie's Redemption -- 1919 American silent drama film, directed by John Ince
Wikipedia - Blackie Whiteford -- American actor
Wikipedia - Black imported fire ant -- Species of ant
Wikipedia - Black inca -- Species of bird
Wikipedia - BlackinChem -- Campaign for diversity in the chemical sciences
Wikipedia - Black Information Network -- American radio network
Wikipedia - Black Ink Crew: Chicago (season 1) -- Season of television series
Wikipedia - Black Ink Crew (season 4) -- Season of American reality television series
Wikipedia - Black Iris (painting) -- painting by Georgia O'Keeffe
Wikipedia - Black Is Beautiful (Della Reese album) -- 1971 album by Della Reese
Wikipedia - Black is Beautiful -- Cultural movement started in the 1960s by African Americans
Wikipedia - Black Is Black (Amanda Stott song) -- 2000 song performed by Amanda Stott
Wikipedia - Black Is Black -- 1966 single by Los Bravos
Wikipedia - Blackish nightjar -- Species of bird
Wikipedia - Blackish oystercatcher -- Wading bird in the family Haematopodidae
Wikipedia - Blackish rail -- Species of bird
Wikipedia - Black-ish -- American television sitcom
Wikipedia - Black Is King -- 2020 American musical film and visual album by Beyonce
Wikipedia - Black Island (Ross Archipelago) -- Island in the Ross Archipelago, Antarctica
Wikipedia - Black Isle Studios -- American game developer
Wikipedia - Black Is the Color (of My True Love's Hair) -- American traditional song
Wikipedia - Black Is the Night: The Definitive Anthology -- 2019 album
Wikipedia - Black is the Night -- Greek song
Wikipedia - Black Is White -- 1920 film by Charles Giblyn
Wikipedia - Black Ivory -- American R&B musical group
Wikipedia - Black Jack (1927 film) -- 1927 film
Wikipedia - Blackjack (American band) -- American rock band
Wikipedia - Black Jack Branch (Brown Creek tributary) -- Stream in North Carolina, USA
Wikipedia - Black Jack (manga) -- Japanese manga series
Wikipedia - Blackjack Pizza -- Pizza chain in Colorado, United States
Wikipedia - Blackjack -- Gambling card game
Wikipedia - Black jacobin -- Species of bird
Wikipedia - Black January -- Massacre
Wikipedia - Black Jesus (film) -- 1968 film
Wikipedia - Black Jesus (song) -- 2000 song by Everlast
Wikipedia - Black Journal -- 1977 film by Mauro Bolognini
Wikipedia - Black Joy (1977 film) -- 1977 film directed by Anthony Simmons
Wikipedia - Black Joy
Wikipedia - Black Judaism -- Judaism that is predominantly practiced by African communities
Wikipedia - Black Kettle -- Leader of the Southern Cheyenne
Wikipedia - Black Kids -- Band
Wikipedia - Black Killer -- 1971 film
Wikipedia - Black Kite (film) -- 2017 film
Wikipedia - BlacKkKlansman -- 2018 film directed by Spike Lee
Wikipedia - Black Knight (comics character) -- Comic book character
Wikipedia - Black Knight (comics)
Wikipedia - Black Knight (Dane Whitman) -- Fictional character appearing in American comic books published by Marvel Comics
Wikipedia - Black Knight (film) -- 2001 film by Gil Junger
Wikipedia - Black Knight (Nathan Garrett)
Wikipedia - Black Knight satellite conspiracy theory -- Alleged Earth satellite of extraterrestrial origin
Wikipedia - Black Knight (Sir Percy)
Wikipedia - Black Knight (vehicle) -- Type of unmanned combat vehicle
Wikipedia - Black knight
Wikipedia - Black Kocher -- River in Germany
Wikipedia - Black Label Skateboards -- American skateboarding company
Wikipedia - Black Label Society -- American heavy metal band
Wikipedia - BlackLace (band) -- American heavy metal band
Wikipedia - Black ladino -- Spanish America Caste term
Wikipedia - Black Lady of Bradley Woods -- Ghost
Wikipedia - Black Lagoon -- 2002 Japanese manga series
Wikipedia - Blacklane -- German chauffeur company based in Berlin
Wikipedia - Black Lantern Corps -- Fictional organization appearing in comics published by DC Comics
Wikipedia - Black Lauter -- River in Germany
Wikipedia - Black legend (Spain) -- Supposed anti-Spanish historiographical tendency
Wikipedia - Black-legged kittiwake -- Species of bird
Wikipedia - Black-legged parrot -- Species of bird
Wikipedia - Black-legged seriema -- Species of bird
Wikipedia - Black Legion (film) -- 1937 film by Archie Mayo
Wikipedia - Black Legion (political movement) -- American white supremacist terrorist organization active in the 1930s
Wikipedia - Blackleg Miner -- English folk song
Wikipedia - Black Lens News -- Monthly African-American newspaper from Spokane Washington USA
Wikipedia - Black Leopard, Red Wolf -- 2019 novel by Marlon James
Wikipedia - Blackletter -- Old script typeface used throughout Western Europe
Wikipedia - Black Level (film) -- 2017 film
Wikipedia - Blackle
Wikipedia - Black Liberation Army -- American underground, black nationalist militant organization
Wikipedia - Black Light Burns
Wikipedia - Black Lightning (1924 film) -- 1924 film by James P. Hogan
Wikipedia - Black Lightning (season 1) -- Season of television series
Wikipedia - Black Lightning (season 3) -- Season of television series
Wikipedia - Black Lightning (TV series) -- American superhero television drama series based on a 70's blaxploitation theme.
Wikipedia - Black Lightning -- Black comic book character
Wikipedia - Blacklight poster -- Type of wall art
Wikipedia - Blacklight -- Light fixture that emits long-wave ultraviolet light and very little visible light
Wikipedia - Black Like Me (song) -- Country music song by Mickey Guyton
Wikipedia - Black Limousine -- 1981 song by The Rolling Stones
Wikipedia - Blackline (GPS company) -- American GPS company
Wikipedia - Black Lions -- Ethiopian anti-fascist resistance movement
Wikipedia - Blacklips -- American avant-garde drag theater troupe
Wikipedia - Black liquor
Wikipedia - Blacklist (computing) -- Criteria to control computer access
Wikipedia - Blacklisting -- Practice of prohibiting people or entities, generally
Wikipedia - Black List (survey) -- Annual survey
Wikipedia - Blacklist (Thai TV series) -- 2019 Thai television series
Wikipedia - Blacklite District -- American musician
Wikipedia - Black Litter -- 1977 film
Wikipedia - Black Lives Matter Plaza -- Section of 16th Street in Washington, D.C., designated in June 2020
Wikipedia - Black Lives Matter -- Social movement originating in the United States
Wikipedia - Black Local Authorities Act, 1982
Wikipedia - Black Loch (Perth and Kinross) -- Small lowland freshwater loch
Wikipedia - Black Lodge Records -- Swedish record label
Wikipedia - Black Lolita -- 1975 film
Wikipedia - Black-lored cisticola -- Species of bird
Wikipedia - Black-lored waxbill -- Species of bird
Wikipedia - Blacklorg Hill -- Hill in Scotland
Wikipedia - Black lounge suit -- Men's semi-formal daytime attire
Wikipedia - Black Love (2015 TV series) -- Television series
Wikipedia - Black Madonna (Azealia Banks song) -- 2020 single by Azealia Banks
Wikipedia - Black Madonna -- Artistic deciption of Virgin Mary with Infant Jesus as a black
Wikipedia - Black Mafia -- African-American organized crime syndicate
Wikipedia - Black Magic (1929 film) -- 1929 film
Wikipedia - Black Magic (1949 film) -- 1949 film
Wikipedia - Black Magic (1975 film) -- 1975 film
Wikipedia - Black Magic (comics) -- 1950 American comic book series
Wikipedia - Blackmagic Fusion -- Image compositor and post-production software
Wikipedia - Black Magic (manga) -- Cyberpunk manga
Wikipedia - Black Magic (song) -- 2015 song by Little Mix
Wikipedia - Black magic
Wikipedia - Black magpie -- Species of bird
Wikipedia - Blackmail (1920 film) -- 1920 film by Dallas M. Fitzgerald
Wikipedia - Blackmail (1929 film) -- 1929 film by Alfred Hitchcock
Wikipedia - Blackmail (1939 film) -- 1939 film by H. C. Potter
Wikipedia - Black Mail (1985 film) -- 1985 film
Wikipedia - Blackmailed (1920 film) -- 1920 film
Wikipedia - Blackmailer (1936 film) -- 1936 film by Gordon Wiles
Wikipedia - Blackmail
Wikipedia - Black Mamba (character) -- Fictional human in Marvel Universe
Wikipedia - Black Mamba (comics)
Wikipedia - Black mamba -- Species of venomous snake
Wikipedia - Black, Manafort, Stone and Kelly -- Lobbying firm based in Washington, D.C
Wikipedia - Black Manifesto -- Maniufesto calling for slavery and segregation reparations payments
Wikipedia - Black Manta -- Fictional human
Wikipedia - Black Marble -- American music project
Wikipedia - Black Market Babies -- 1945 film by William Beaudine
Wikipedia - Black Market of Love -- 1966 film
Wikipedia - black market
Wikipedia - Black market -- Market in which goods or services are traded illegally
Wikipedia - Black marlin
Wikipedia - Black Marxism: The Making of the Black Radical Tradition -- Book written by Cedric Robinson
Wikipedia - Black Mask (character) -- Batman villain
Wikipedia - Black Mask Studios -- American comic book publisher
Wikipedia - Black Mass Lucifer -- Electronic instrumental album by Mort Garson from 1971
Wikipedia - Black Mass
Wikipedia - Black May (1943) -- Period during the naval battles of the Second World War
Wikipedia - Black Men United -- 1994 R&B supergroup
Wikipedia - Black Mesa (Navajo County, Arizona) -- Mountain in the White Mountains of Navajo County, Arizona
Wikipedia - Black Mesa (video game) -- remake of Half-Life
Wikipedia - Black metaltail -- Species of bird
Wikipedia - Black metal -- Subgenre of heavy metal music
Wikipedia - Black MIDI -- Music genre
Wikipedia - Black Milk (film) -- 2020 film
Wikipedia - Black Milk -- American rapper
Wikipedia - Black Mirror (2017 video game) -- 2017 gothic adventure horror game
Wikipedia - Black Mirror: Bandersnatch -- 2018 interactive film by David Slade
Wikipedia - Black Mirror -- British science fiction anthology television series
Wikipedia - Black Monday (1987) -- stock market crash of Monday, October 19, 1987
Wikipedia - Black Monday (film) -- 1922 film
Wikipedia - Black Monday (TV series) -- American period dark comedy television series
Wikipedia - Black money scam -- Type of confidence trick; variation of what is known as advance fee fraud
Wikipedia - Black mongoose -- Species of mongoose from Africa
Wikipedia - Black Monks
Wikipedia - Black Moon (1934 film) -- 1934 film by Roy William Neill
Wikipedia - Black Moon (1975 film) -- 1975 film
Wikipedia - Black Moon Clan -- Fictional characters in Sailor Moon
Wikipedia - Black Moon Rising -- 1986 film by Harley Cokeliss
Wikipedia - Blackmoor (campaign setting) -- Dungeons & Dragons fictional campaign setting
Wikipedia - Blackmoor (supplement) -- Tabletop role-playing game supplement for Dungeons & Dragons
Wikipedia - Black Moshannon State Park -- State park in Pennsylvania, United States
Wikipedia - Black Mother -- 2018 documentary film by Khalik Allah
Wikipedia - Black Moth Super Rainbow -- American experimental electronic band
Wikipedia - Black Mountain College
Wikipedia - Black Mountain (Fresno County, California) -- Mountain ridge in Fresno County, California
Wikipedia - Black Mountain (Kentucky) -- Mountain in Kentucky, United States
Wikipedia - Black Mountain poets
Wikipedia - Black Mountains (California) -- Mountain range in Death Valley National Park, United States
Wikipedia - Black Mountain Side -- Instrumental rock song performed by Led Zeppelin
Wikipedia - Black Mountains (North Carolina) -- Mountain range in western North Carolina, US
Wikipedia - Black Mountain transmitting station -- Broadcasting and telecommunications facility near Belfast, Northern Ireland
Wikipedia - Blackmud Creek -- River in Canada
Wikipedia - Black music -- Music genre
Wikipedia - Black M -- French rapper and singer
Wikipedia - Black Myth: Wukong -- Video game
Wikipedia - Black Nail -- Whiskey cocktail
Wikipedia - Black-naped fruit dove -- Species of bird
Wikipedia - Black-naped tern -- Species of bird
Wikipedia - Black nationalism -- Seeks to develop and maintain a black racial and national identity
Wikipedia - Black Nazarene
Wikipedia - Black-n-Bluegrass RollerGirls -- US roller derby league
Wikipedia - Black-necked crane -- Species of large bird from Asia
Wikipedia - Black-necked grebe -- A water bird from parts of Africa, Eurasia, and the Americas.
Wikipedia - Black-necked stilt -- Species of bird
Wikipedia - Black-necked swan -- Species of bird
Wikipedia - Black-necked woodpecker -- Species of bird
Wikipedia - Black-nest swiftlet -- Species of bird
Wikipedia - Black New Japan -- Professional wrestling stable
Wikipedia - Black News Channel -- American television news channel
Wikipedia - Black Night -- Original song written and composed by Deep Purple (Blackmore-Gillan-Glover-Lord-Paice)
Wikipedia - Black No. 1 (Little Miss Scare-All) -- 1993 single by Type O Negative
Wikipedia - Black nobility
Wikipedia - Black noddy -- Species of bird
Wikipedia - Black Noon -- 1971 film by Bernard L. Kowalski
Wikipedia - Black Nore Lighthouse -- Lighthouse in Somerset, England
Wikipedia - Black Notebooks
Wikipedia - Black Notice -- 1999 novel by Patricia Cornwell
Wikipedia - Black Nova Scotians -- Black Canadians descended from American slaves or freemen
Wikipedia - Black November -- 2012 film by Jeta Amata
Wikipedia - Black Nubble (Redington Township, Maine) -- Mountain in Maine, United States
Wikipedia - BlackNurse (Computer Security)
Wikipedia - Black Nut -- South Korean rapper
Wikipedia - Black Oak Township, Mahaska County, Iowa -- Township in Iowa, USA
Wikipedia - Black Octopus -- 1985 television series
Wikipedia - Black-on-black ware -- Type of Native American pottery
Wikipedia - Black One (album) -- 2005 album by Sunn O)))
Wikipedia - Black on White (1943 film) -- 1943 film
Wikipedia - Black Opal Stakes -- Horse race
Wikipedia - Black Opals -- African American literary magazine
Wikipedia - Black operation -- Covert operation by a government, a government agency, or a military organization
Wikipedia - Black Orchid (comic book) -- American comic book
Wikipedia - Black Orchid (comics) -- DC Comics character
Wikipedia - Black Orchids (film) -- 1917 film by Rex Ingram
Wikipedia - Black Order (comics) -- Marvel Comics supervillain team
Wikipedia - Black Orlov -- 67.50-karat black diamond
Wikipedia - Black Orpheus -- 1959 film by Marcel Camus
Wikipedia - Black or White (film) -- 2014 film
Wikipedia - Black or White -- 1991 single by Michael Jackson
Wikipedia - Blacko (singer) -- French singer and hip hop artist of Reunion origin
Wikipedia - Blackout (1950 film) -- 1950 film by Robert S. Baker
Wikipedia - Black Out (1970 film) -- 1970 film
Wikipedia - Blackout (1986 film) -- 1986 film
Wikipedia - Blackout (2010 film) -- 2010 German film
Wikipedia - Black Out (2012 film) -- 2012 film by Arne Toonen
Wikipedia - Blackout/All Clear -- Series by Connie Willis
Wikipedia - Blackout (broadcasting) -- Non-airing of programming (typically sports-related) in a certain media market
Wikipedia - Blackout cake -- Chocolate cake filled with pudding
Wikipedia - Blackout (David Bowie song) -- Song by David Bowie
Wikipedia - Blackout Day -- Digital social campaign occurring on a seasonal basis
Wikipedia - Blackout (Marcus Daniels) -- Name of two supervillains in Marvel Comics
Wikipedia - Black Out p.s. Red Out -- 1998 film
Wikipedia - Blackout Tuesday -- June 2, 2020 protest against racism and police brutality
Wikipedia - Blackout Wednesday -- Thanksgiving Eve
Wikipedia - Black Out! -- Video game
Wikipedia - Black Pantera -- Brazilian crossover thrash band
Wikipedia - Black Panther (character) -- Fictional character appearing in American comic books published by Marvel Comics
Wikipedia - Black Panther (comics)
Wikipedia - Black Panther (film) -- 2018 superhero film produced by Marvel Studios
Wikipedia - Black Panther (Marvel Comics)
Wikipedia - Black Panther Party -- Black Power organization
Wikipedia - Black Panthers (Israel) -- Israeli protest movement
Wikipedia - Black Panther (soundtrack) -- soundtrack album by Kendrick Lamar and score by Ludwig Goransson
Wikipedia - Black panther -- Melanistic colour variant of any of several species of larger cat
Wikipedia - Black Paradise -- 1926 film
Wikipedia - Black partridge -- Species of bird
Wikipedia - BlackPast.org -- Website on African American History
Wikipedia - Black Patch (film) -- 1957 film by Allen H. Miner
Wikipedia - Black Patch Tobacco Wars -- Price war and violence over tobacco prices early 1900s Kentucky and Tennessee
Wikipedia - Black (Pearl Jam song) -- Song by Pearl Jam
Wikipedia - Black Pearls (film) -- 1919 film
Wikipedia - Black Pearl (South Korean group) -- South Korean girl group
Wikipedia - Black Pearl -- Fictional ship in the Pirates of the Caribbean film series
Wikipedia - Black people in ancient Roman history -- Black people in the Roman empire
Wikipedia - Black People's Convention
Wikipedia - Black People
Wikipedia - Black people -- People with a mid to dark brown complexion
Wikipedia - Black pepper -- pepper is the ground fruit of the family Piperaceae
Wikipedia - Black performance of Jewish music -- Jewish music played by Black artists
Wikipedia - Black Perl -- Code poem
Wikipedia - Black Peter (film) -- 1964 film
Wikipedia - Black Pharaohs
Wikipedia - Black phoebe -- Species of bird in the tyrant-flycatcher family
Wikipedia - Black Pig's Dyke -- Linear earthworks in Ireland
Wikipedia - Blackpink discography -- Wikimedia list article
Wikipedia - Blackpink: Light Up the Sky -- 2020 documentary film starring Blackpink
Wikipedia - Blackpink videography -- Wikipedia list article
Wikipedia - Blackpink -- South Korean girl group
Wikipedia - Black Pirate
Wikipedia - Black Pistol Fire -- Austin-based rock duo
Wikipedia - Black players in ice hockey -- Sports history
Wikipedia - Black Point Power Station -- Power plant in Tuen Mun, Hong Kong
Wikipedia - Black Point (South Georgia) -- Cape in South Georgia and the South Sandwich Islands
Wikipedia - Blackpole Halt railway station -- Former railway station in Worcestershire, England
Wikipedia - Blackpoll warbler -- Species of bird
Wikipedia - Blackpool Aspire Academy -- High school in Blackpool, England
Wikipedia - Blackpool Aviation Week 1909 -- 1909 British air show
Wikipedia - Blackpool High Tide Organ -- Tidal organ in Blackpool, England
Wikipedia - Blackpool Pleasure Beach
Wikipedia - Blackpool Tower -- Observation tower and entertainment complex in Blackpool, England
Wikipedia - Blackpool Town Hall -- Municipal Building in England
Wikipedia - Blackpool Transport -- Bus and tram operator in Blackpool, England
Wikipedia - Blackpool -- Coastal town and unitary authority in north west England
Wikipedia - Black Potts Ait -- Island in the River Thames, England
Wikipedia - Black powder substitute -- Replacement for black powder
Wikipedia - Black powder
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
Wikipedia - Black President (Brenda Fassie song) -- 1990 song by Brenda Fassie
Wikipedia - Black Prince Buses -- Former West Yorkshire bus operator
Wikipedia - Black Prince's chevauchee of 1355 {{DISPLAYTITLE:Black Prince's ''chevauchee'' of 1355 -- Black Prince's chevauchee of 1355 {{DISPLAYTITLE:Black Prince's ''chevauchee'' of 1355
Wikipedia - Black psychology
Wikipedia - Black Pullet -- French grimoire
Wikipedia - Black Racer (DC Comics)
Wikipedia - Black Racer (Marvel Comics)
Wikipedia - Black rail -- Species of bird
Wikipedia - Black Rain (Soundgarden song) -- Song by Soundgarden
Wikipedia - Black Rat (album) -- 2014 album by DZ Deathrays
Wikipedia - Black redstart -- Species of bird
Wikipedia - Black Reel Award for Outstanding Documentary -- Wikipedia list article
Wikipedia - Black Renaissance in D.C. -- African-American cultural movement in Washington DC
Wikipedia - Black rhinoceros -- Species of mammal
Wikipedia - Black Ribbon Day -- International day of remembrance
Wikipedia - Black ribbon -- Symbol of mourning
Wikipedia - Black Rider (Bob Dylan song) -- 2020 song by Bob Dylan
Wikipedia - Black River and Western Railroad -- New Jersey railroad
Wikipedia - Black River (Cape Town) -- River in Western Cape province, South Africa
Wikipedia - Black River Gorges National Park -- National park in Mauritius
Wikipedia - Black River, Newfoundland and Labrador -- Settlement in Newfoundland and Labrador, Canada
Wikipedia - Black River (North Carolina) -- Stream in North Carolina, USA
Wikipedia - Black robin -- Passerine species of bird native to the Chatham Islands
Wikipedia - Black Rob -- American rapper
Wikipedia - Black Rock, Arizona -- Locale in Arizona, United States
Wikipedia - Black Rock Beacon
Wikipedia - Black Rock City
Wikipedia - Blackrock, Cork
Wikipedia - Blackrock, County Louth
Wikipedia - Black Rock Desert -- Northwest Nevada dry lake
Wikipedia - Blackrock, Dublin -- Suburb of Dublin in Dun Laoghaire-Rathdown, Ireland
Wikipedia - Blackrock (film) -- 1997 film by Steven Vidler
Wikipedia - Black Rock Forest -- Privately run nature preserve in Cornwall, New York, U.S.
Wikipedia - Blackrock GAA (Limerick) -- Gaelic games club in County Limerick, Ireland
Wikipedia - Black Rock Gardens Historic District -- Area in Bridgeport, Connecticut, US
Wikipedia - Black Rock Halt railway station -- Railway station located in Gwynedd
Wikipedia - Black Rock Lock -- Marine navigation channel near Buffalo, New York
Wikipedia - Black Rock, Oregon -- Unincorporated community in Oregon, USA
Wikipedia - Black Rock Shooter -- Media franchise
Wikipedia - Black Rock, South Australia -- Town in South Australia
Wikipedia - BlackRock -- American multinational investment management corporation
Wikipedia - Black Rod -- Official of the House of Lords
Wikipedia - Blackroom (video game)
Wikipedia - Black Roots (film) -- 1970 film
Wikipedia - Black Rose Is an Emblem of Sorrow, Red Rose Is an Emblem of Love -- 1989 film
Wikipedia - Black Roses (1921 film) -- 1921 film
Wikipedia - Black Roses (1932 film) -- 1932 film
Wikipedia - Black Roses (1935 film) -- 1935 film
Wikipedia - Black Roses (1945 film) -- 1945 film
Wikipedia - Black Rubric
Wikipedia - Black-rumped buttonquail -- Species of bird
Wikipedia - Black-rumped flameback -- Species of bird
Wikipedia - Black-rumped waxbill -- Species of bird
Wikipedia - Black Russian -- Cocktail of vodka and coffee liqueur
Wikipedia - Black Ruthenia -- Historical region in western Belarus
Wikipedia - Black Sabbath (album) -- 1970 album
Wikipedia - Black Sabbath (film) -- 1963 film by Mario Bava
Wikipedia - Black Sabbath (song) -- 1970 song by Black Sabbath
Wikipedia - Black Sabbath -- British heavy metal band
Wikipedia - Black Sails (TV series) -- American dramatic adventure television series
Wikipedia - Black salve
Wikipedia - Black Sand Basin Hot Springs -- Thermal springs
Wikipedia - Blacks and Whites GAA -- Gaelic games club in County Kilkenny, Ireland
Wikipedia - Black Sandy State Park -- Park in Montana, USA
Wikipedia - Black Sash (TV series) -- American television series
Wikipedia - Black Sash
Wikipedia - Black Satellite -- American rock band
Wikipedia - Black Saturday bushfires
Wikipedia - Black Saturday (professional wrestling) -- professional wrestling event
Wikipedia - Blacksburg, Virginia -- Town in Virginia, U.S., site of Virginia Tech university
Wikipedia - Black-Scholes model -- Mathematical model
Wikipedia - Black science fiction
Wikipedia - Black Scorpion (film) -- 1995 television film
Wikipedia - Black Scorpion II -- 1997 film
Wikipedia - Black Scorpion (TV series) -- American action-crime television series
Wikipedia - Black scoter -- Species of bird
Wikipedia - Black screen of death -- Error screen displayed by some operating systems after encountering a critical system error which can cause the system to shut down
Wikipedia - Black sea bass -- Species of fish
Wikipedia - Black Sea deluge hypothesis -- Hypothetical flood scenario
Wikipedia - Black Sea (film) -- 2014 submarine disaster film by Kevin Macdonald
Wikipedia - Black Sea Fleet
Wikipedia - Black Sea Lowland -- Part of the Eastern European Plain near the Black Sea
Wikipedia - Black Sea undersea river -- A current of particularly saline water flowing through the Bosphorus Strait and along the seabed of the Black Sea
Wikipedia - Black Sea -- Marginal sea of the Atlantic Ocean between Europe and Asia
Wikipedia - Black Seed (film) -- 1971 film
Wikipedia - Black separatism -- Movement for separate institutions
Wikipedia - Black September -- Civil war in Jordan between 1970 and 1971
Wikipedia - Black shamanism
Wikipedia - Black Sheep (1935 film) -- 1935 film by Allan Dwan
Wikipedia - Black Sheep (2006 German film) -- 2006 film
Wikipedia - Black Sheep Astray -- Short story by Mack Reynolds
Wikipedia - Black Sheep Brewery -- Brewery in Masham, North Yorkshire, England
Wikipedia - Black sheep -- Idiom for oddness or disreputability
Wikipedia - Black Ships Ate the Sky
Wikipedia - Black Shirt (film) -- 1933 film
Wikipedia - Black-shouldered kite -- small raptor found in open habitat throughout Australia
Wikipedia - Black-shouldered nightjar -- Species of bird
Wikipedia - Black Shuck -- Legendary British ghost-dog
Wikipedia - Black Silk -- 1961 film
Wikipedia - Black Sin -- 1989 film
Wikipedia - Black sitcom -- Sitcom starring a predominant African American cast
Wikipedia - Black site
Wikipedia - Black skimmer -- Species of bird
Wikipedia - Black Skin, White Masks -- 1952 book by Frantz Fanon
Wikipedia - Black Skull (film) -- 1960 film
Wikipedia - Black Sky: The Race for Space -- 2005 film
Wikipedia - Blacksmith lapwing -- Species of bird
Wikipedia - Blacksmiths Festival -- Cultural event
Wikipedia - Blacksmith (song) -- Traditional song
Wikipedia - Blacksmiths
Wikipedia - Blacksmith
Wikipedia - Blacksmoke (group) -- 1970s R&B / Soul band
Wikipedia - Black Smoke Rising (song) -- 2017 single by Greta Van Fleet
Wikipedia - Black smoker
Wikipedia - Black Smoke (song) -- 2015 song by Ann Sophie
Wikipedia - Black Snake Diamond Role -- 1981 album by Robyn Hitchcock
Wikipedia - Black Snake Moan (film) -- 2006 American drama film directed by Craig Brewer
Wikipedia - Black Snow (1990 film) -- 1990 film
Wikipedia - Black Souls -- 2014 film
Wikipedia - Black Spectre
Wikipedia - Black Speech -- Fictional language created by J. R. R. Tolkien
Wikipedia - Black Sphinx of Nebthu -- Short story by Lyon Sprague de Camp
Wikipedia - Black Spider
Wikipedia - Black spinetail -- Species of bird
Wikipedia - Black Spoke Pro Cycling Academy -- New Zealand cycling team
Wikipedia - Black Sports Magazine -- Defunct 1970s African-American sports magazine
Wikipedia - Black-spotted bare-eye -- species of passerine bird
Wikipedia - Black-spotted cuscus -- species of marsupial native to New Guinea
Wikipedia - Blackspotted snake eel -- species of eel in the family Ophichthidae
Wikipedia - Black-spotted whipray -- species of stingray in the family Dasyatidae
Wikipedia - Black Spot (Treasure Island) -- literary device invented by Robert Louis Stevenson for his novel Treasure Island
Wikipedia - Black Spot (TV series) -- French-Belgian supernatural thriller television series
Wikipedia - Black Square (painting) -- Painting by Kazimir Malevich
Wikipedia - Black Squirrel Radio -- Internet radio station in Kent, Ohio
Wikipedia - Blackstaff River -- River in Belfast, Northern Ireland
Wikipedia - Black Standard -- One of the flags flown by Muhammad in Islamic tradition
Wikipedia - Blackstar (album) -- 2016 album
Wikipedia - Blackstar Amplification -- UK-based manufacturer of guitar amplification and effects pedals
Wikipedia - Black Star International Film Festival -- Film festival
Wikipedia - Black star (semiclassical gravity)
Wikipedia - Blackstar (song) -- 2015 song by David Bowie
Wikipedia - Black Static -- Speculative fiction magazine
Wikipedia - Black Steel Manokwari -- Indonesian futsal club
Wikipedia - Blackstone Audio
Wikipedia - Blackstone Boulevard Realty Plat Historic District -- Historic district in Providence, Rhode Island, United States
Wikipedia - Blackstone Brewing Company -- Craft brewery in Nashville Tennessee
Wikipedia - Blackstone Building (Los Angeles) -- Historic building in Los Angeles, California, United States
Wikipedia - Blackstone Canal -- United States historic place
Wikipedia - Black Stone Cherry -- American rock band
Wikipedia - Blackstone Library -- Library and building in the Chicago Public Library system in the United States
Wikipedia - Blackstone Park Conservation District -- Public park in Providence, Rhode Island
Wikipedia - Blackstone Press
Wikipedia - Blackstone Publishing
Wikipedia - Blackstone River Valley National Heritage Corridor -- Area dedicated to the history of the early American Industrial Revolution
Wikipedia - Blackstone River Valley National Historical Park -- National Park Service unit in Rhode Island and Massachusetts, United States
Wikipedia - Blackstone River -- River in Massachusetts and Rhode Island, USA
Wikipedia - Blackstones Bar -- LGBTQ bar in Portland, Maine, U.S.
Wikipedia - Blackstone's ratio -- Message that government and the courts must err on the side of innocence
Wikipedia - Blackstone (TV series) -- Canadian television series
Wikipedia - Blackstone Valley Tribune -- Weekly newspaper
Wikipedia - Black Stone -- Rock set into the eastern corner of the Kaaba in Mecca, Saudi Arabia
Wikipedia - Blackstonia perfoliata -- Species of flowering plant in the gentian family Gentianaceae
Wikipedia - Blackstonia -- Genus of flowering plants in the gentian family Gentianaceae
Wikipedia - Black stork -- A large migratory bird in the family Ciconiidae
Wikipedia - Blackstreet -- American R&B group
Wikipedia - Black-striped squirrel -- Species of "beautiful" squirrel from Southeast Asia
Wikipedia - Black Students Union
Wikipedia - Black suffrage in the United States -- Legal right of blacks to vote in the US
Wikipedia - Black Suits Comin' (Nod Ya Head) -- 2002 single by Will Smith
Wikipedia - Black Suit Youth -- American alternative rock band
Wikipedia - Black Summer (TV series) -- American streaming television series
Wikipedia - Black Sun (1964 film) -- 1964 film
Wikipedia - Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity
Wikipedia - Black Sunday (1960 film)
Wikipedia - Black Sunday (1977 film) -- 1977 film by John Frankenheimer
Wikipedia - Black Sun (symbol) -- Neo-Nazi and occult symbol
Wikipedia - Black supremacy
Wikipedia - Black swan events
Wikipedia - Black Swan (film) -- 2010 film directed by Darren Aronofsky
Wikipedia - Black Swan fund -- An investment fund that prepares for sharp market downturns.
Wikipedia - Black Swan (song) -- 2020 single by BTS
Wikipedia - Black swan theory
Wikipedia - Blackswan -- South Korean girl group
Wikipedia - Black swan -- Species of bird
Wikipedia - Black Symphony -- 2008 live album by Within Temptation
Wikipedia - Black-tailed crake -- Species of bird
Wikipedia - Black-tailed nativehen -- Species of bird
Wikipedia - Black-tailed trainbearer -- Species of bird
Wikipedia - Black-tailed tree rat -- Species of rodent native to Africa
Wikipedia - Black Tape for a Blue Girl -- Band that plays dark wave
Wikipedia - Black Tarantula
Wikipedia - Black tar heroin -- Impure form of heroin
Wikipedia - Black Taxi (band) -- American band
Wikipedia - Black Tears (film) -- 1927 film
Wikipedia - Black tern -- Species of bird
Wikipedia - Black Theama -- Egyptian hip hop band
Wikipedia - Black the Fall -- 2017 puzzle video game
Wikipedia - Black the Ripper -- British rapper and cannabis activist
Wikipedia - Black-thighed puffleg -- Species of bird
Wikipedia - Blackthorne (band) -- American hard rock band
Wikipedia - Blackthorne -- 1994 SNES game
Wikipedia - Black-throated blue warbler -- Species of bird
Wikipedia - Black-throated brilliant -- Species of bird
Wikipedia - Black-throated bushtit -- Species of bird
Wikipedia - Black-throated coucal -- Species of bird
Wikipedia - Black-throated finch -- Species of Australian bird
Wikipedia - Black-throated hermit -- Species of bird
Wikipedia - Black-throated mango -- Species of bird
Wikipedia - Black-throated robin -- Species of songbird native to New Guinea
Wikipedia - Black Throat -- 1985 film
Wikipedia - Black Thunder (chocolate bar) -- Japanese chocolate bar
Wikipedia - Black Thursday (film) -- 1974 film directed by Michel Mitrani
Wikipedia - Black Thursday -- Wikimedia disambiguation page
Wikipedia - Black Tide (film) -- 2018 film by Erick Zonca
Wikipedia - Black Tide -- American heavy metal band
Wikipedia - Black Tie White Noise (song) -- Song by David Bowie
Wikipedia - Black tie -- Semi-formal western dress code; dinner suit, tuxedo
Wikipedia - Black Tiger (professional wrestling) -- Professional wrestling character
Wikipedia - Black tiger -- Color of tiger
Wikipedia - Black Tights -- 1961 film
Wikipedia - Black tinamou -- Species of bird
Wikipedia - Black Tom Cassidy
Wikipedia - Black Tom explosion -- Munitions explosion via sabotage
Wikipedia - Black Tortoise
Wikipedia - Black Trade Union of Transnet Workers
Wikipedia - Black Trash: The Autobiography of Kirk Jones -- album by Sticky Fingaz
Wikipedia - Black tree monitor -- Species of reptile
Wikipedia - Black turnstone -- Species of bird
Wikipedia - Black turtle bean -- Small, shiny variety of the common bean
Wikipedia - Black (TV series) -- 2017 South Korean TV series
Wikipedia - Black Twitter -- Black social media movement
Wikipedia - Black Unity and Freedom Party -- Defunct Black British political movement 1970-1999
Wikipedia - Black Veil Brides -- American metal band
Wikipedia - Black Velvet (beer cocktail) -- Beer cocktail made from stout beer and white sparkling wine
Wikipedia - Black Velveteen -- 1999 song by Lenny Kravitz
Wikipedia - Black Velvet (song) -- 1989 single by Alannah Myles
Wikipedia - Black Venus (1983 film) -- 1983 film
Wikipedia - Black Venus (2010 film) -- 2010 film
Wikipedia - Blackville-Hilda High School shooting -- American high school shooting
Wikipedia - Black Voice News -- Black American online newspaper
Wikipedia - Black Wail -- American rock band
Wikipedia - Blackwall DLR station -- Docklands Light Railway station
Wikipedia - Blackwall, London -- Area of the East End of London, England
Wikipedia - Blackwall Rock -- Reef in the River Thames
Wikipedia - Blackwall Tunnel -- Pair of road tunnels underneath the River Thames in London
Wikipedia - Black Warrior River -- River in Alabama, United States
Wikipedia - Black Watch -- Infantry battalion of the Royal Regiment of Scotland
Wikipedia - Black Water (2007 film)
Wikipedia - Black Water (2018 film) -- 2018 American action thriller film directed by Pasha Patriki
Wikipedia - Blackwater Creek (Hillsborough County, Florida) -- River in Florida, United States
Wikipedia - Blackwater Creek (Lake County, Florida) -- River in Florida, United States
Wikipedia - Blackwater, Crouch, Roach and Colne Estuaries Marine Conservation Zone -- Marine Conservation Zone in Essex, England
Wikipedia - Black-water diving -- Open ocean mid-water diving at night
Wikipedia - Blackwater Draw -- Dry stream channel in New Mexico, US
Wikipedia - Blackwater Estuary -- Estuary in Essex, England
Wikipedia - Blackwater Fire of 1937 -- Fire in Shoshone National Forest
Wikipedia - Blackwater Herald -- Australian weekly newspaper
Wikipedia - Blackwater River (Florida) -- River in Florida, United States
Wikipedia - Black Waters -- 1929 film
Wikipedia - Black Water Transit -- 2009 film by Tony Kaye
Wikipedia - Blackwater Valley Opera Festival -- Classical music and opera event in Lismore, County Waterford
Wikipedia - Blackwater (waste) -- Wastewater from toilets
Wikipedia - Blackwave. -- Belgian hip-hop duo
Wikipedia - Black Week -- Successive British defeats in the second Boer War
Wikipedia - Blackwell Branch (Lanes Creek tributary) -- Stream in North Carolina, USA
Wikipedia - Blackwell channel
Wikipedia - Blackwell Companion to Philosophy
Wikipedia - Blackwell Grange -- House and hotel in Darlington, County Durham, England
Wikipedia - Blackwell Mill -- Former railway station in Derbyshire, England
Wikipedia - Blackwell Publishers
Wikipedia - Blackwell Publishing
Wikipedia - Blackwell railway station -- Former railway station in Worcestershire, England
Wikipedia - Blackwell's Island (film) -- 1939 film by William C. McGann
Wikipedia - Blackwell-Tapia prize -- Award in mathematics
Wikipedia - Black White + Gray -- 2007 documentary film
Wikipedia - Black > White (video game)
Wikipedia - Black Widow (1987 film) -- 1987 film by Bob Rafelson
Wikipedia - Black Widow (2021 film)
Wikipedia - Black Widow (Claire Voyant)
Wikipedia - Black Widow Gang -- Colombian serial killers
Wikipedia - Black Widow (Iggy Azalea song) -- 2014 single Iggy Azalea song featuring Rita Ora
Wikipedia - Black Widow (Marvel Comics)
Wikipedia - Black Widow (Natalia Romanova)
Wikipedia - Black Widow (Natasha Romanova) -- Fictional superhero
Wikipedia - Black Widow (Yelena Belova)
Wikipedia - Black -- Darkest color, resulting from the absence or complete absorption of light
Wikipedia - Black Wind (film) -- 1964 film
Wikipedia - Black-winged cuckooshrike -- Species of bird
Wikipedia - Black-winged ground dove -- Species of bird
Wikipedia - Black-winged kite -- Raptor native to Eurasia
Wikipedia - Black-winged lapwing -- Species of bird
Wikipedia - Black-winged pratincole -- Species of bird
Wikipedia - Black-winged red bishop -- Species of bird from tropical Africa
Wikipedia - Black Wings (film) -- 1963 film
Wikipedia - Blackwing
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Wikipedia - Captain Macklin -- 1915 film
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Wikipedia - Cassette tape -- Magnetic tape recording format for audio recording and playback
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Wikipedia - Caterpillar D5 -- Small track-type bulldozer
Wikipedia - Caterpillar Sixty -- American tracked tractor produced 1925-1931
Wikipedia - Caterpillar tracks
Wikipedia - Catharine A. MacKinnon -- American feminist and legal activist
Wikipedia - Catharine MacKinnon
Wikipedia - Catherine Black (actress) -- Canadian film, TV, and stage actress
Wikipedia - Catherine Roraback -- American lawyer
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Wikipedia - Cathy Turner -- Short track speed skater
Wikipedia - Cats: Highlights from the Motion Picture Soundtrack -- 2019 soundtrack by various artists
Wikipedia - Caucasus -- Transcontinental region between the Black Sea and Caspian Sea
Wikipedia - Cavalry -- Soldiers or warriors fighting from horseback
Wikipedia - Caviar -- Food consisting of salt-cured, fully ripe internal egg masses of female wild sturgeon from the Caspian Sea and Black Sea
Wikipedia - Caylee Hammack -- American country singer
Wikipedia - Cecil Blacker -- British Army general
Wikipedia - Cecilia Thackaberry -- Irish nun and missionary
Wikipedia - Cecil Ryther Acklom -- Senior British officer in the Royal Navy
Wikipedia - Cedarville Yellow Jackets -- College sports teams of Ceadarville university
Wikipedia - Cees Juffermans -- Dutch short track speed skater
Wikipedia - Celebrity Blackjack -- American television program
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Wikipedia - Celia Brackenridge -- British sportswoman and researcher
Wikipedia - Cellphone surveillance -- Tracking, bugging, monitoring, interception and recording of conversations and text messages on mobile phones.
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Wikipedia - Central State University -- Public historically black university in Wilberforce, OH, USA
Wikipedia - Cereal Killer Soundtrack -- 1993 studio album by Green JellM-CM-?
Wikipedia - Certified Ethical Hacker
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Wikipedia - Chae Ji-hoon -- South Korean short track speed skater
Wikipedia - Chakrasana -- A standing back-bending posture in hatha yoga
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Wikipedia - Champlain's Dream -- Book by David Hackett Fischer
Wikipedia - Chances (Backstreet Boys song) -- 2018 single by Backstreet Boys
Wikipedia - Chand Nizami -- Indian playback singer
Wikipedia - Chanel Brissett -- American track and field athlete
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Wikipedia - Charged black hole
Wikipedia - Charge of the Black Lancers -- 1962 film
Wikipedia - Charle Cournoyer -- Canadian short track speed skater
Wikipedia - Charles Allen (hurdler) -- Canadian track and field athlete
Wikipedia - Charles and Lee-Lee Chan -- Parents of Jackie Chan
Wikipedia - Charles Blacker Vignoles -- British railway engineer
Wikipedia - Charles Blackman -- Australian artist
Wikipedia - Charles Blackwell (engineer) -- English civil engineer
Wikipedia - Charles C. McCracken -- 6th President of the University of Connecticut (1930-1935)
Wikipedia - Charles Dvorak -- American track and field athlete
Wikipedia - Charles Emmett Mack -- American actor
Wikipedia - Charles Hamelin -- Canadian short-track speed skater
Wikipedia - Charles Jackson (serial killer) -- American rapist and serial killer
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Wikipedia - Charles Lambert Manneback
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Wikipedia - Charles Mackie (sport shooter) -- British sports shooter
Wikipedia - Charles Mackinnon Douglas -- Scottish philosopher
Wikipedia - Charles Macklin -- 18th-century Irish actor
Wikipedia - Charles P. Thacker
Wikipedia - Charles Rackoff
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Wikipedia - Charles Thacker -- Charles Thacker
Wikipedia - Charles Thackrah -- English surgeon
Wikipedia - Charlie Black -- American country music songwriter
Wikipedia - Charlie Chan at the Race Track -- 1936 film by H. Bruce Humberstone
Wikipedia - Charlie Hebdo shooting -- 2015 terrorist attack in Paris, France
Wikipedia - Charlie Mackesy -- British artist and illustrator
Wikipedia - Charlie's Angels: Original Motion Picture Soundtrack -- 2019 soundtrack by various artists
Wikipedia - Charlie Tolar -- American running back
Wikipedia - Charlotte Blacklock -- British suffragette
Wikipedia - Charlotte MacGibbon -- Australian track and field athlete
Wikipedia - Charlotte Motor Speedway -- Motorsport track in North Carolina, USA
Wikipedia - Charlotte Speedway -- Race track in Charlotte, North Carolina
Wikipedia - Charlottesville car attack -- Vehicle-ramming terrorist attack in the United States
Wikipedia - Charlton Ehizuelen -- Nigerian former track and field athlete
Wikipedia - Charlton Mackrell -- Village in England
Wikipedia - Chart-Track
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Wikipedia - Cheat Engine -- Memory hacking software
Wikipedia - Checkered keelback -- Species of snake
Wikipedia - Cheese and bacon roll -- Bread snack
Wikipedia - Cheese Flavoured Moments -- British snack product
Wikipedia - Cheese puffs -- Puffed corn snack
Wikipedia - Cheetos -- Brand of snack food
Wikipedia - Cheez-It -- baked cheese crackers
Wikipedia - Cheikh Mbacke -- Senegalese statistician
Wikipedia - Cheiracanthium punctorium -- Yellow sack spider
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Wikipedia - Chelsea Barracks bombing -- 1981 IRA bomb in London
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Wikipedia - Chelsea Hayes -- American track and field athlete
Wikipedia - Chemical cracking
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Wikipedia - Chen Guang -- Chinese short track speed skater
Wikipedia - Chen Yaling -- Chinese track and field athlete
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Wikipedia - Cherish Parrish -- Pottawatomi and Odawa black ash basket maker
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Wikipedia - Cherrie Sherrard -- American track and field athlete
Wikipedia - Cherry Valley massacre -- British and Iroquois attack during the American Revolutionary War
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Wikipedia - Cheryl Toussaint -- American track and field athlete
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Wikipedia - Cheyenne Jackson -- American actor and singer
Wikipedia - Cheyney University of Pennsylvania -- Public historically black university in Cheyney, Pennsylvania
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Wikipedia - Chicagoland Speedway -- Motorsport track in the United States
Wikipedia - Chicago Motor Speedway -- Motorsport track in the United States
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Wikipedia - Chicago Yacht Club Race to Mackinac -- Annual freshwater yacht race in the United States
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Wikipedia - Chicken Shack -- English blues band
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Wikipedia - Chilliwack (electoral district) -- Provincial electoral district in British Columbia, Canada
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Wikipedia - Chip package
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Wikipedia - Chocolatey (software package manager)
Wikipedia - Choco pie -- A snack cake with chocolate coating
Wikipedia - Choi Min-kyung -- South Korean short-track speed skater
Wikipedia - Chosen-ciphertext attack
Wikipedia - Chosen plaintext attack
Wikipedia - Chosen-plaintext attack
Wikipedia - Chosen-prefix collision attack
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Wikipedia - Chris Blackshear -- American politician
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Wikipedia - Chris Creveling -- American short track speed skater
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Wikipedia - Christopher Abad -- American hacker, museum curator, artist, network engineer and programmer
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Wikipedia - Christopher Shackle -- British academic
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Wikipedia - Chuck Thacker
Wikipedia - Chung Woon -- South Korean left back
Wikipedia - Chun Lee-kyung -- Short-track speed skater
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Wikipedia - CHWK-FM -- Radio station in Chilliwack, British Columbia
Wikipedia - Cigarette card -- Trading cards included in cigarette packaging
Wikipedia - Cigarette Labeling and Advertising Act -- Act providing national standards for cigarette packaging in the US
Wikipedia - Cigarette pack
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Wikipedia - Cindy Chupack -- American screenwriter
Wikipedia - Cindy Mackey -- American golfer
Wikipedia - Ciphertext-only attack
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Wikipedia - Circuit Gilles Villeneuve -- Motorsport track in Canada
Wikipedia - Circuito de Jerez -- Race track in Andalusia, Spain
Wikipedia - Circuit Zandvoort -- Motorsport track in the Netherlands
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Wikipedia - Cisjordan Corpus -- Hoard of Phoenician hacksilver
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Wikipedia - Citysong -- 1994 single by Luscious Jackson
Wikipedia - CKCX -- Former CBC shortwave radio station near Sackville, New Brunswick, Canada
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Wikipedia - CKKS-FM -- Radio station in Chilliwack-Vancouver, British Columbia
Wikipedia - CKSR-FM -- Radio station in Chilliwack, British Columbia
Wikipedia - Clackamas Town Center shooting -- Mass shooting near Portland, Oregon
Wikipedia - Clackline Bridge -- Road bridge in Clackline, Western Australia
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Wikipedia - Clackline School -- Australian primary school
Wikipedia - Clackmannan and Kennet railway station -- Closed railway station in Clackmannanshire, Scotland
Wikipedia - Clackmannanshire -- Historic county and council area of Scotland
Wikipedia - Claflin University -- Claflin University is a private historically black university in Orangeburg, South Carolina
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Wikipedia - Clan MacKinnon
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Wikipedia - Clarence Hackney -- Scottish-American golfer
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Wikipedia - Clawback
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Wikipedia - Clifford C. Wendehack -- American architect
Wikipedia - Climate change feedback
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Wikipedia - Clio Hinton Bracken -- American sculptor
Wikipedia - Clive Barracks bombing -- Bomb attack by the Provisional Irish Republican Army in 1989
Wikipedia - Clive Barriffe -- Jamaican track and field athlete
Wikipedia - Clonk (fishing) -- A fishing tool used to provoke Wels catfish to attack the lure
Wikipedia - Close back rounded vowel
Wikipedia - Close-mid back rounded vowel
Wikipedia - CLP Regulation -- 2008 legal act of the European Union affecting the classification, labelling and packaging of chemicals
Wikipedia - Club Crackers -- Type of cracker
Wikipedia - Coal Cracker -- Log flume ride at Hersheypark
Wikipedia - Coalsack Bluff -- Rock bluff in Antarctica
Wikipedia - Cobra Juicy -- album by Black Moth Super Rainbow
Wikipedia - Coby Miller -- American track and field athlete
Wikipedia - Coccygeus muscle -- Muscle of the lower back arising by its apex from the spine of the ischium
Wikipedia - Code Black (DJ) -- Australian DJ
Wikipedia - Codeblack Films -- American entertainment company
Wikipedia - Code Black (TV series) -- 2015 American medical drama television series
Wikipedia - Coded wire tag -- Device used to tag and track animals
Wikipedia - Coffee table book -- Large illustrated hardback book
Wikipedia - Coffee Time -- Canadian chain of snack and coffee shops
Wikipedia - Coffin Handbills -- Series of pamphlets attacking Andrew Jackson
Wikipedia - Coffy -- 1973 blaxploitation film directed by Jack Hill
Wikipedia - Co-fired ceramic -- Integrated circuit package made out of fired ceramic material
Wikipedia - Colback (hat) -- Military headgear
Wikipedia - Cold boot attack -- a means of compromising computer security by restarting the computer
Wikipedia - Cold Tracks -- 1962 film
Wikipedia - Cold weapon -- Weapon characterized by lack of fire or explosives
Wikipedia - Coleophora hackmani -- Species of moth
Wikipedia - Colfax massacre -- 1873 murder of black men by white militia in Colfax, Louisiana
Wikipedia - Colin Mackay (writer) -- British poet
Wikipedia - Colleen Felix -- Grenadian former track and field athlete
Wikipedia - Collision attack
Wikipedia - Colorado National Speedway -- Racetrack
Wikipedia - Colorist -- Responsible for adding color to black-and-white line art
Wikipedia - Colour supplement -- Magazine with full-colour printing packaged with a newspaper
Wikipedia - Columbia Civic Library Association -- Professional association for Black librarians in Washington DC
Wikipedia - Columbus Motor Speedway -- Former racetrack
Wikipedia - Combined track and field events -- Combination of different athletics disciplines within a competition
Wikipedia - Come and Find Me -- 2016 film by Zack Whedon
Wikipedia - Come Back, Africa -- 1959 film
Wikipedia - Come Back, All Is Forgiven (film) -- 1929 film
Wikipedia - Comeback (Ella Eyre song) -- 2014 song by Ella Eyre
Wikipedia - Come Back (film) -- 1953 film
Wikipedia - Come Back (Jessica Garlick song) -- 2002 Jessica Garlick song
Wikipedia - Comeback Kid (band) -- Canadian hardcore punk band
Wikipedia - Come Back Mister -- 2016 South Korean TV series
Wikipedia - Come Back My Love -- 1955 single by The Wrens
Wikipedia - Come Back Peter -- 1969 film by Donovan Winter
Wikipedia - Comeback (sports) -- sports phenomenon
Wikipedia - Come Back to Me (1944 film) -- 1944 film
Wikipedia - Come Back to Me (Janet Jackson song) -- 1990 single by Janet Jackson
Wikipedia - Come Back to the 5 & Dime, Jimmy Dean, Jimmy Dean (film) -- 1982 film by Robert Altman
Wikipedia - Come Back to What You Know -- 1998 single by Embrace
Wikipedia - Comeback (TV series) -- Czech sitcom
Wikipedia - Come-Back! -- 1981 film
Wikipedia - Come Out, Ye Black and Tans -- Irish rebel song
Wikipedia - Come Rack! Come Rope!
Wikipedia - Come Through (film) -- 1917 American silent crime film directed by Jack Conway
Wikipedia - Comin' Round the Mountain (1936 film) -- 1936 film by Mack V. Wright
Wikipedia - Command & Conquer 3: Kane's Wrath -- 2008 video game expansion pack
Wikipedia - Commandment Keepers -- Sect of Black Hebrews
Wikipedia - Commando 2: The Black Money Trail -- 2017 film by Deven Bhojani
Wikipedia - Common blackbird -- A thrush native to Europe, Asia and North Africa
Wikipedia - Common flameback -- Species of bird in the Picidae family
Wikipedia - Commonwealth Games record progression in track cycling -- improvement of event performance over time
Wikipedia - Communications blackout -- Halt to communication abilities or utilization
Wikipedia - Comparative Tracking Index
Wikipedia - Comparison of BitTorrent tracker software
Wikipedia - Comparison of DNS blacklists
Wikipedia - Comparison of statistical packages
Wikipedia - Complete Feedback -- Design feature of language
Wikipedia - Compton Cookout -- 2010 student event mocking Black History Month
Wikipedia - Compton Mackenzie
Wikipedia - Computer hackers
Wikipedia - Computer hacking
Wikipedia - Conan, Lord of the Black River -- Novel by Leonard Carpenter
Wikipedia - Conan the Avenger -- 1968 paperback book
Wikipedia - Concanavalin A -- A lectin (carbohydrate-binding protein) originally extracted from the jack-bean,
Wikipedia - Confessions of Boston Blackie -- 1941 film
Wikipedia - Confession -- |Statement made by a person/persons acknowledging something that they had preferred to keep hidden
Wikipedia - Confirmations of Barack Obama's Cabinet -- Overview of the confirmations of Barack Obama's Cabinet
Wikipedia - Congressional Black Caucus -- Caucus comprising most African American members of the United States Congress
Wikipedia - Connected by Love -- 2018 single by Jack White
Wikipedia - Connie Mack III -- American politician from Florida
Wikipedia - Connie Mack IV -- American politician
Wikipedia - Conor Cusack -- Irish sportsperson
Wikipedia - Container -- Any receptacle for holding a product used in storage, packaging, and shipping
Wikipedia - Content Security Policy -- Computer security standard to prevent cross-site scripting and related attacks
Wikipedia - Continuous track -- System of vehicle propulsion
Wikipedia - Control (Janet Jackson song) -- 1986 single by Janet Jackson
Wikipedia - Controlled image base -- Data pack for unclassified military digital imagery
Wikipedia - Control theory -- Branch of engineering and mathematics that deals with the behavior of dynamical systems with inputs, and how their behavior is modified by feedback
Wikipedia - Convair Model 48 Charger -- Prototype light attack and observation aircraft built 1964
Wikipedia - Convair XB-53 -- American bomber/attack aircraft project
Wikipedia - Cooper Black -- Ultra-bold serif typeface
Wikipedia - Coppersmith's Attack
Wikipedia - Coppersmith's attack
Wikipedia - Coppin State University -- Historically black university in Baltimore
Wikipedia - Copy attack
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 - Core router -- Router used on the internet backbone and on internet exchanges
Wikipedia - Corey Jackson (rapper) -- American rapper
Wikipedia - Corinne Jacker -- American screenwriter and author
Wikipedia - Corinthian Jack -- 1921 film
Wikipedia - Corlea Trackway -- Iron Age trackway
Wikipedia - Cornelia Oschkenat -- German track and field athlete
Wikipedia - Coronavirus packaging signal -- Regulartory element in coronaviruses
Wikipedia - Correa backhouseana -- Species of plant
Wikipedia - Correlation attack
Wikipedia - CORSIM -- Traffic simulation software package
Wikipedia - Cosmic Background Explorer
Wikipedia - Cosmic background radiation
Wikipedia - Cosmic infrared background -- Infrared radiation caused by stellar dust
Wikipedia - Cosmic Jackpot
Wikipedia - Cosmic microwave background radiation
Wikipedia - Cosmic microwave background -- Electromagnetic radiation as a remnant from an early stage of the universe in Big Bang cosmology
Wikipedia - Cosmic neutrino background
Wikipedia - Cossack Americans -- Americans of Cossack birth or descent
Wikipedia - Cossack Baroque
Wikipedia - Cossack-class corvette -- British warship class
Wikipedia - Cossack Hetmanate -- 1649-1764 Cossack host in the region of Central Ukraine
Wikipedia - Cossack Mamay
Wikipedia - Cossacks -- Mixed ethnic group from the territory of present-day Ukraine and Southern Russia
Wikipedia - Cossack
Wikipedia - Cossack with musket
Wikipedia - Counterattack -- Tactic employed in response to an attack
Wikipedia - Counter-economics -- Economic theory and method consisting of direct action within the black and gray markets
Wikipedia - Counterfeit God -- 2000 single by Black Label Society
Wikipedia - Counter-illumination -- Active camouflage using light matched to the background
Wikipedia - Country Feedback -- Song by R.E.M
Wikipedia - Courtier's reply -- Informal fallacy in which a respondent to criticism claims that the critic lacks sufficient knowledge, credentials, or training to pose any sort of criticism whatsoever
Wikipedia - Covered Tracks -- 1938 film
Wikipedia - Covert channel -- Computer security attack that creates a capability to transfer information between processes that are not supposed to be allowed to communicate
Wikipedia - COVID Tracker Ireland -- Contact tracing application released by the Government of Ireland on 7 July 2020
Wikipedia - Covington, Columbus and Black Hills Railroad -- Railroad located in Nebraska, U.S.A.
Wikipedia - Cowboy Smithx -- Canadian-Blackfoot filmmaker
Wikipedia - Cowden Park House -- Listed historic building in Alloa, Clackmannanshire, Scotland
Wikipedia - Cowl (chimney) -- Hood-shaped covering used to increase the draft of a chimney and prevent backflow
Wikipedia - Cowtown Speedway -- Racetrack
Wikipedia - Cow vigilante violence in India -- Mob attacks in the name of cow protection
Wikipedia - Coxsackie Correctional Facility -- Maximum security state prison in New York, US
Wikipedia - Cozy Bear -- Russian hacker group
Wikipedia - Crabbit Old Woman -- Poem by Phyllis McCormack
Wikipedia - Crab on its Back -- Painting by Vincent van Gogh
Wikipedia - Crack arrestor
Wikipedia - Crack Cloud -- Canadian punk band
Wikipedia - Crack cocaine -- Form of the drug cocaine
Wikipedia - Crackdown (podcast) -- Canadian podcast
Wikipedia - Crackdown (video game) -- 2007 action-adventure game
Wikipedia - Crackdown (web series) -- 2020 Indian Action Thriller series
Wikipedia - Cracked (magazine) -- Humor magazine
Wikipedia - Cracked Nuts (1941 film) -- 1941 film
Wikipedia - Cracked Nuts -- 1931 film
Wikipedia - Crack epidemic in the United States -- Drug epidemic in the 1980s and 90s
Wikipedia - Cracker Barrel -- American restaurant company
Wikipedia - Cracker Lake -- Lake in US state of Montana
Wikipedia - Cracker (term) -- Racial epithet for white people
Wikipedia - Crack Fighter -- 2019 Indian Bhojpuri language action romance drama film
Wikipedia - Crackin' Down Hard -- 2012 film
Wikipedia - Cracking (chemistry)
Wikipedia - Cracking joints -- Bending person's joints to produce a distinct cracking or popping sound
Wikipedia - Cracking Up (TV series) -- American television sitcom
Wikipedia - Crack in the Mirror -- 1960 film
Wikipedia - Crack in the World -- 1965 film by Andrew Marton
Wikipedia - Crack is Wack -- Mural in New York by Keith Haring
Wikipedia - Crackle (streaming service) -- Digital streaming video content network
Wikipedia - Crackles -- Respiratory sounds associated with abnormal lung conditions
Wikipedia - Cracklin' Oat Bran -- Breakfast cereal
Wikipedia - Crack Magazine
Wikipedia - Crackme -- Small program designed to test a programmer's reverse engineering skills
Wikipedia - Crack o' Dawn -- 1925 film
Wikipedia - Crack of doom
Wikipedia - Cracks in the Shell -- 2011 film directed by Christian Schwochow
Wikipedia - Crack-Up (1936 film) -- 1936 film by Malcolm St. Clair
Wikipedia - Crack USA: County Under Siege -- 1989 film
Wikipedia - Crack Your Heels -- 1919 film
Wikipedia - Craig Bolerjack -- American sportscaster
Wikipedia - Craig Dack -- Australian motorcycle racer
Wikipedia - Craig Jackson (actor) -- South African actor
Wikipedia - Craig Mackay -- Canadian speed skater
Wikipedia - Craig Mackinlay -- British Conservative politician
Wikipedia - Craig Mack -- American rapper
Wikipedia - Craig McCracken -- American animator, writer, and cartoonist
Wikipedia - Craig Neidorf -- Computer hacker
Wikipedia - Crandon International Off-Road Raceway -- Racetrack
Wikipedia - Crash Bandicoot 2: Cortex Strikes Back -- 1997 platform video game
Wikipedia - Crayon Shin-chan: Fierceness That Invites Storm! The Adult Empire Strikes Back -- 2001 film by Keiichi Hara
Wikipedia - Cream-backed woodpecker -- Species of bird
Wikipedia - Creature from the Black Lagoon
Wikipedia - Credential stuffing -- Cyberattack using mass login requests
Wikipedia - Credit bureau -- Consumer borrowing and bill-paying habit-tracking agency
Wikipedia - Credit (creative arts) -- Acknowledgement of those who contributed to a work
Wikipedia - Crested fireback -- Species of bird
Wikipedia - Crestless fireback -- Species of bird
Wikipedia - Crevasse -- A deep crack, or fracture, in an ice sheet or glacier
Wikipedia - Crimea -- Peninsula in the Black Sea
Wikipedia - Crimes against humanity -- Deliberate attack against civilians
Wikipedia - Criminal Activities -- 2015 film by Jackie Earle Haley
Wikipedia - Crimson-backed flameback -- Species of bird
Wikipedia - Crimson seedcracker -- Species of African finch
Wikipedia - Cristina Black -- American musician and writer
Wikipedia - Croatian Revolution Hackers -- Hacker group
Wikipedia - Crocodile cracking -- Distress in asphalt pavement
Wikipedia - Crop (implement) -- Short type of whip without a lash, used in horseback riding
Wikipedia - Cross border attacks in Sabah
Wikipedia - Crossroads (1942 film) -- 1942 mystery film noir by Jack Conway
Wikipedia - Cross-site tracking
Wikipedia - Crosstrack -- Abstract strategy game
Wikipedia - Crowdfunding -- Collection of finance from backers-the "crowd"-to fund an initiative
Wikipedia - Crowds Running for Shelter When the Air-raid Alarm Sounded -- Black and white photograph
Wikipedia - Crowley Maritime -- Diversified transportation and logistics company based in Jacksonville, Florida
Wikipedia - Crux cordis -- Area on the lower back side of the heart where the coronary sulcus and the posterior interventricular sulcus meet
Wikipedia - Cry (Michael Jackson song) -- Song recorded by American recording artist Michael Jackson
Wikipedia - Cry of the Black Wolves -- 1972 film
Wikipedia - Cryptojacking malware
Wikipedia - Crystal Cox -- American track and field athlete
Wikipedia - Crystal Mackall -- American physician and immunologist
Wikipedia - Csaba Burjan -- Hungarian short track speed skater
Wikipedia - CSS hacks
Wikipedia - CSS hack
Wikipedia - CSS Jackson -- Confederate gunboat of American Civil War
Wikipedia - Cube attack -- Method of cryptanalysis
Wikipedia - Cult of the Dead Cow -- Hacker organization
Wikipedia - Cultural backwardness
Wikipedia - Cultural impact of Michael Jackson -- Cultural impact of American singer Michael Jackson
Wikipedia - Cumberland Packing Corporation -- American food company
Wikipedia - Cummerbund -- Broad waist sash, usually pleated, which is often worn with single-breasted dinner jackets or tuxedos
Wikipedia - Cummins Jackson -- American counterfeiter
Wikipedia - Curly bracket programming language
Wikipedia - Curly-bracket programming language
Wikipedia - Curly bracket
Wikipedia - Curse of knowledge -- Cognitive bias of assuming that others have the same background to understand
Wikipedia - Curse of Muldoon -- Alleged curse on the Chicago Black Hawks
Wikipedia - Curt Ackermann -- German actor and voice actor
Wikipedia - Curtain call -- Acknowledgement of audience praise by a performer
Wikipedia - Curt Backeberg
Wikipedia - Curt Hawkins and Zack Ryder -- American professional wrestling tag team
Wikipedia - Curtis Culwell Center attack
Wikipedia - Curtis McCormack -- American politician and member of the Vermont State House of Representatives
Wikipedia - Curtiss A-12 Shrike -- American attack aircraft
Wikipedia - Curtiss A-18 Shrike -- American attack aircraft
Wikipedia - Curtiss A-8 -- American attack aircraft
Wikipedia - Curtiss-Wright XF-87 Blackhawk -- Prototype all-weather interceptor
Wikipedia - Curtiss XA-14 -- American attack aircraft prototype
Wikipedia - Curtiss YA-10 Shrike -- American attack aircraft prototype
Wikipedia - Cusack -- Family name
Wikipedia - Custom hardware attack
Wikipedia - Cut-off -- Modified and decorated jacket worn in biker, metal and punk subcultures
Wikipedia - Cuttack Junction railway station -- Railway station in Odisha
Wikipedia - Cyber-Attacks
Wikipedia - Cyber-attack
Wikipedia - Cyberattack
Wikipedia - Cyberjack
Wikipedia - Cyber-kinetic attack
Wikipedia - Cyber Monday -- Marketing term for the Monday after the Thanksgiving holiday in the United States, online equivalent to Black Friday
Wikipedia - Cyberwarfare in the United States -- Cyber attacks in the US
Wikipedia - Cycle speedway -- Form of bicycle racing on short oval dirt tracks
Wikipedia - Cycling at the 1896 Summer Olympics - Men's track time trial -- Cycling at the Olympics
Wikipedia - Cycling at the 1948 Summer Olympics - Men's track time trial -- Cycling at the Olympics
Wikipedia - Cycling at the 1960 Summer Olympics - Men's track time trial -- Cycling at the Olympics
Wikipedia - Cycling at the 1968 Summer Olympics - Men's track time trial -- Cycling at the Olympics
Wikipedia - Cycling at the 1996 Summer Olympics - Men's track time trial -- Cycling at the Olympics
Wikipedia - Cycling at the 2000 Summer Olympics - Men's track time trial -- Cycling at the Olympics
Wikipedia - Cycling at the 2000 Summer Olympics - Women's track time trial -- Cycling at the Olympics
Wikipedia - Cycling at the 2004 Summer Olympics - Men's track time trial -- Cycling at the Olympics
Wikipedia - Cycling at the 2004 Summer Olympics - Women's track time trial -- Cycling at the Olympics
Wikipedia - Cycling Ireland -- Governing body for cycling (road and track racing, MTB, cyclocross) on the island of Ireland
Wikipedia - Cyclone on Horseback -- 1941 film by Edward Killy
Wikipedia - Cygnus X-1 -- Galactic X-ray source in the constellation Cygnus that is very likely a black hole
Wikipedia - Cylinder desk -- Writing table with small stacked shelves
Wikipedia - Cylindrobasidium laeve -- Species of fungus used as a mycoherbicide to control Acacia mearnsii (black wattle) in South Africa
Wikipedia - Cyndy Poor -- American Olympic track and field athlete
Wikipedia - Cynthia Mascitto -- Italian short track speed skater
Wikipedia - Cyril Cusack -- Irish actor
Wikipedia - Cyril Jackson (astronomer)
Wikipedia - Cyril Mackworth-Praed
Wikipedia - Cyril Pahinui -- American slack-key guitarist and singer
Wikipedia - Cyril V. Jackson
Wikipedia - Daan Breeuwsma -- Dutch short-track speed skater
Wikipedia - Dacia Solenza -- Subcompact liftback
Wikipedia - Dacke War -- Peasant revolt in Sweden
Wikipedia - Dada Is Back -- 2017 Indian Kannada crime drama film
Wikipedia - Dafne Schippers -- Dutch track and field athlete
Wikipedia - Dagpo Kagyu -- Branches of the Kagyu school of Tibetan Buddhism that trace their lineage back through Gampopa
Wikipedia - Daily Mercury -- Daily newspaper serving Mackay, Queensland
Wikipedia - Daisurami Bonne -- Cuban track and field sprint athlete
Wikipedia - Daleema -- Indian playback singer
Wikipedia - Dale MacKay -- Canadian chef
Wikipedia - Dallas Jackals -- Professional rugby union team from Los Angeles, California
Wikipedia - Dallas Long -- American track and field athlete
Wikipedia - Dambar Singh Kuwar -- Nepalese track and field athlete
Wikipedia - Damita Jo (album) -- 2004 album by Janet Jackson
Wikipedia - Damon Jackson -- American mixed martial arts fighter
Wikipedia - Dan Dale Alexander -- American nutrition quack
Wikipedia - Dandi Daley Mackall -- American writer
Wikipedia - Dangerous (Michael Jackson album) -- 1991 studio album by Michael Jackson
Wikipedia - Daniela Mack -- Argentine mezzo-soprano
Wikipedia - Daniel C. Jackling -- Mining engineer
Wikipedia - Daniel D. McCracken -- American computer scientist, academic, educator and writer
Wikipedia - Daniel Hack Tuke
Wikipedia - Daniel Horton (athlete) -- American track and field athlete
Wikipedia - Daniel Jackson (computer scientist)
Wikipedia - Daniel Jackson (Stargate) -- Fictional character from the Stargate universe
Wikipedia - Daniel Mackenzie -- Kenyan sailor
Wikipedia - Danil Burkenya -- Russian track and field athlete
Wikipedia - Danny Beauchamp -- Seychellois track and field athlete
Wikipedia - Danny D'Souza -- Seychellois track and field sprint athlete
Wikipedia - Danny Everett -- American former track and field athlete
Wikipedia - Danube-Black Sea Canal -- Ship canal in Romania
Wikipedia - Daphne (film) -- 2017 British drama film directed by Peter Mackie Burns and written by Nico Mensinga.
Wikipedia - Daphne Jackson -- British nuclear physicist
Wikipedia - Darcie Dohnal -- Short-track speed skater
Wikipedia - Daredevil Jack -- 1920 film
Wikipedia - Dark-backed wood quail -- Species of bird
Wikipedia - Dark Horse (Nickelback album)
Wikipedia - Dark Sermon -- American blackened death metal band
Wikipedia - Darkthrone -- | Norwegian black metal band
Wikipedia - Darlington Raceway -- Motorsport track in the United States
Wikipedia - Darrell Jackson (politician) -- American politician
Wikipedia - Darren Jackson (politician) -- American politician
Wikipedia - Darren Tuitt -- Track and field athlete
Wikipedia - Darwin's Black Box -- 1996 book by Michael Behe
Wikipedia - Daryl Jackson -- Australian architect
Wikipedia - Das geheimnisvolle Wrack -- 1954 film
Wikipedia - Dashboard of Sustainability -- Software package configured to convey the complex relationships among economic, social, and environmental issues
Wikipedia - Datagram -- Basic data transfer unit associated with a packet-switched network
Wikipedia - Data packet
Wikipedia - Data structure alignment -- The way data is arranged and accessed in computer memory, involving data alignment and data structure padding and packing, so that reads and writes to memory can be efficiently performed
Wikipedia - Dat (software) -- Data distribution software with a version control feature for tracking changes and publishing datasets
Wikipedia - Datsun mi-Do -- Russia-exclusive Nissan subcompact hatchback
Wikipedia - Datto (company) -- American cybersecurity and data backup company
Wikipedia - Daurian jackdaw -- Species of bird of the genus Coloeus
Wikipedia - DAVA Foods -- Danish manufacturing distribution and packing company based in Hadsund
Wikipedia - Dave Loebsack -- U.S. Representative from Iowa
Wikipedia - Dave Riley -- American musician, bassist in punk band Big Black
Wikipedia - David Ackles -- American singer
Wikipedia - David Ackroyd -- American actor
Wikipedia - David Adley Smith II -- Puerto Rican track and field Olympic athlete
Wikipedia - David Alan Mack -- American script- and fiction writer
Wikipedia - David and Lucile Packard Foundation
Wikipedia - David Backes (author) -- American author and professor
Wikipedia - David Backhouse -- Dutch slalom canoeist
Wikipedia - David Blackburn (Royal Navy officer) -- Royal Navy officer
Wikipedia - David Blackburn (speedway rider) -- British former motorcycle speedway rider
Wikipedia - David Blacker -- Sri Lankan author
Wikipedia - David Blackman -- British archaeologist
Wikipedia - David Black (photographer) -- American photographer and director
Wikipedia - David Blackwell
Wikipedia - David Chackler -- American music and film executive
Wikipedia - David E. Blackmer -- American audio engineer
Wikipedia - Davide Viscardi -- Italian short-track speed skater
Wikipedia - David Hackett Fischer
Wikipedia - David Hackford -- British windsurfer
Wikipedia - David Hackston -- Scottish Presbyterian landowner and soldier (d.1680)
Wikipedia - David Hackworth -- United States Army colonel and military journalist
Wikipedia - David Hosack -- American physician, botanist, and educator (1769-1835)
Wikipedia - David Jack (pharmacologist)
Wikipedia - David Jack (scientist)
Wikipedia - David Jackson (British actor) -- actor
Wikipedia - David Jackson (director) -- American director
Wikipedia - David Jackson (golfer) -- American professional golfer
Wikipedia - David Jackson (rock musician) -- English progressive rock musician
Wikipedia - David J. C. MacKay
Wikipedia - David J.C. MacKay
Wikipedia - David K. Backus -- American economist
Wikipedia - David Lack
Wikipedia - David Litvack -- American politician
Wikipedia - David Lyle Mack -- American diplomat
Wikipedia - David Mackay (sailor) -- New Zealand sailor
Wikipedia - David MacKay (scientist)
Wikipedia - David Mackenzie (director) -- British film director
Wikipedia - David Mack (police officer) -- American police officer convicted for bank robbery
Wikipedia - David Mack (politician) -- American politician
Wikipedia - David Mair (artificial track luger) -- Italian luger
Wikipedia - David McCormack -- Australian singer
Wikipedia - David McMackon -- Canadian sports shooter
Wikipedia - David O. Sacks
Wikipedia - David Packard
Wikipedia - David Parks Fackler -- American actuary
Wikipedia - David Premack
Wikipedia - David Sackett
Wikipedia - David Sacks -- Television writer and producer
Wikipedia - David Shacklady -- English golfer
Wikipedia - David's Mother -- 1994 television film directed by Robert Allan Ackerman
Wikipedia - Davidson Black
Wikipedia - David Tyack -- Historian of education
Wikipedia - David W. Mack -- American comic book artist and writer
Wikipedia - Davie Black -- Scottish golfer
Wikipedia - Davies attack
Wikipedia - DaVinci Resolve -- Video editing application by Blackmagic Design
Wikipedia - Davis Sea -- A marginal sea along the coast of East Antarctica between West Ice Shelf and Shackleton Ice Shelf
Wikipedia - Dawid Jackiewicz -- Polish politician
Wikipedia - Dawn Jackson -- Australian Army officer
Wikipedia - Dawn of Relic -- Finnish black metal band
Wikipedia - Dawn of the Dead (2004 film) -- 2004 film by Zack Snyder
Wikipedia - Dawson's Field hijackings -- Aircraft hijackings
Wikipedia - Dayana Octavien -- Haitian-American track and field athlete
Wikipedia - Day and Night (cellular automaton) -- 2D cellular automaton with black/white reversal symmetry
Wikipedia - Daylight (Bobby Womack song) -- 1976 single by Bobby Womack
Wikipedia - Daytona Beach and Road Course -- Motorsport track in the United States
Wikipedia - Daytona International Speedway -- Motorsport track in the United States
Wikipedia - Dayton Speedway -- Motorsport track in the United States
Wikipedia - D. B. Cooper -- Unidentified man who hijacked a Boeing 727 aircraft in November 1971
Wikipedia - DC Black Label -- Imprint of DC comics
Wikipedia - D.C. Blacks -- African-American prison gang
Wikipedia - DCLeaks -- Hacker group
Wikipedia - D.C. sniper attacks -- 2002 series of coordinated shootings
Wikipedia - D. D. Jackson -- Canadian musician
Wikipedia - DDoS attack
Wikipedia - Ddu-Du Ddu-Du -- 2018 single by Blackpink
Wikipedia - Deacon Blackfire
Wikipedia - Deadbolt (film) -- 1992 film by Douglas Jackson
Wikipedia - Deadly Messages -- 1985 film by Jack Bender
Wikipedia - Dead (musician) -- Swedish black/death metal vocalist
Wikipedia - Dead water -- Nautical term for a phenomenon which can occur when a layer of fresh or brackish water rests on top of denser salt water, without the two layers mixing
Wikipedia - Dean Bosacki -- Canadian businessman
Wikipedia - DeAndre Kpana-Quamoh -- American track & field athlete
Wikipedia - Deanna Lockett -- Australian short track speed skater
Wikipedia - Dean Van Schoiack
Wikipedia - Death by Black Hole -- Book by Neil deGrasse Tyson
Wikipedia - Deathlike Silence Productions -- 1980s-1990s Norwegian independent black metal record label
Wikipedia - Death of Azaria Chamberlain -- Australian victim of animal attack
Wikipedia - Death of Freddie Gray -- 2015 death of a black man in the custody of the Baltimore Police Department
Wikipedia - Death of Michael Jackson -- Death of American singer
Wikipedia - Death of Nina Pop -- Death of black transgender woman
Wikipedia - Death of Oluwatoyin Salau -- Black Lives Matter activist
Wikipedia - Death Stacks
Wikipedia - Death Wish 4: The Crackdown -- 1987 film by J. Lee Thompson
Wikipedia - Debate over the atomic bombings of Hiroshima and Nagasaki -- Controversies surrounding nuclear attacks
Wikipedia - Debbie Rowe -- Former wife of Michael Jackson
Wikipedia - Debbie Smith Act -- Law to fund DNA analyses of backlogged DNA samples collected from victims of crimes and criminal offenders
Wikipedia - Deb (file format) -- Debian software package format
Wikipedia - Debian build toolchain -- Set of programming tools for deploy packages for Debian repositories
Wikipedia - Deborah Jackson -- American physicist
Wikipedia - Deborah Swackhamer -- Environmental chemist
Wikipedia - Debra Jackson (nurse) -- British nurse academic and editor
Wikipedia - Debriefing -- Report back and review on a project or mission after completion
Wikipedia - De Bruijn's theorem -- On packing congruent rectangular bricks (of any dimension) into larger rectangular boxes
Wikipedia - Decathlon -- Athletic track and field competition
Wikipedia - December 2020 Afghanistan attacks -- Targeted killings by insurgents in December 2020
Wikipedia - Deck the Halls with Wacky Walls -- 1983 American animated Christmas special
Wikipedia - Decocidio -- Hacker group
Wikipedia - Dee D. Jackson -- British singer
Wikipedia - Deep air diving blackout -- Loss of consciousness due to extreme nitrogen narcosis
Wikipedia - Deepan Chakravarthy -- Indian playback singer
Wikipedia - Deep Crack
Wikipedia - Deep packet inspection -- Type of data processing
Wikipedia - Deep transverse fascia -- A transversely placed, intermuscular septum, from the deep fascia, between the superficial and deep muscles of the back of the leg
Wikipedia - Deep-water blackout
Wikipedia - Deer River (Black River tributary) -- Tributary of the Black River in Lewis County, New York, United States
Wikipedia - DEF CON -- Annual hacker gathering in Las Vegas, Nevada
Wikipedia - DeHackEd
Wikipedia - Delaware, Lackawanna and Western Railroad -- Former U.S. Class 1 railroad
Wikipedia - Delbert Black -- 1st Master Chief Petty Officer of the US Navy
Wikipedia - Delivery drone -- Unmanned aerial vehicle (UAV) utilized to transport packages, food or other goods
Wikipedia - Dells Raceway Park -- Racetrack
Wikipedia - DeLoss Dodds -- American track and field athlete and coach, college athletics administrator
Wikipedia - Delta Sigma Theta -- Historically Black sorority
Wikipedia - Demobilise (diving) -- The dismantling, packing and transport back to storage of the dive spread
Wikipedia - Demon Attack -- Fixed shooter video game from 1982
Wikipedia - Demoncy -- American Black metal band
Wikipedia - Denel Rooivalk -- Attack helicopter by Atlas Aircraft Corporation, later Denel Aviation
Wikipedia - Denial of service attacks
Wikipedia - Denial of service attack
Wikipedia - Denial-of-service attack -- Cyber attack disrupting service by overloading the provider of the service
Wikipedia - Denis Blackmore -- American mathematician
Wikipedia - Denise Black -- English actress
Wikipedia - Denise Guenard -- French track and field athlete
Wikipedia - Denis Nikisha -- Kazakhstani short-track speed skater
Wikipedia - Denis Robert Pack-Beresford -- Irish entomologist and arachnologist
Wikipedia - Dennis Hackett -- British newspaper editor
Wikipedia - Dennis Nyback -- American film archivist
Wikipedia - Denny Cordell Lavarack Fillies Stakes -- Flat horse race in Ireland
Wikipedia - Densely packed decimal -- an efficient system of binary encoding for decimal digits used in decimal floating point
Wikipedia - Denyse Wang Stoneback -- American politician
Wikipedia - Derek Drouin -- Canadian track and field athlete
Wikipedia - Derek Ernest Blackman -- British psychologist
Wikipedia - Derek Jackson
Wikipedia - Derek Mackay -- Scottish National Party politician
Wikipedia - Der FackeltrM-CM-$ger -- 1957 film
Wikipedia - Derf Backderf -- 20th and 21st-century American cartoonist
Wikipedia - Derp (hacker group) -- Hacker group
Wikipedia - Derrick Campbell -- Short-track speed skater
Wikipedia - Desert Fireball Network -- Australian network of meteoroid tracking cameras
Wikipedia - Desert pavement -- A desert surface covered with closely packed, interlocking angular or rounded rock fragments of pebble and cobble size.
Wikipedia - Deshun Jackson -- American streetball player
Wikipedia - Desire Acket -- Belgian painter
Wikipedia - Desjardin -- French metal packaging manufacturer
Wikipedia - Destiny Carter -- American track and field athlete
Wikipedia - Devika Bandana -- Nepalese solo and playback singer
Wikipedia - Devils on horseback -- Bacon-wrapped prunes or dates
Wikipedia - Devil Summoner: Soul Hackers -- 1997 role-playing game
Wikipedia - Dewey Jackson Short -- U.S. Politician, Professor and Last Assistant Secretary of the Army for Civil-Military Affairs
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Wikipedia - Diamondback moth -- Species of moth
Wikipedia - Diamondback (Rachel Leighton) -- Comic book character from Marvel Comics
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Wikipedia - Dickson City, Pennsylvania -- Borough in Lackawanna County, Pennsylvania, United States
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Wikipedia - Dictionary attack -- Technique for defeating password protection using lists of likely possibilities
Wikipedia - Die Another Day (soundtrack) -- album by David Arnold
Wikipedia - Die (integrated circuit) -- Unpackaged integrated circuit
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Wikipedia - Differential backup -- Backup containing only changes since the last full backup
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Wikipedia - Dirac bracket -- Quantization method for constrained Hamiltonian systems with second-class constraints
Wikipedia - Directory Harvest Attack
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Wikipedia - Disk pack
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Wikipedia - Exposition (narrative) -- Background information within a narrative; one of four rhetorical modes
Wikipedia - Express Data Path -- High performance packet data path in the Linux kernel
Wikipedia - Extended Backus-Naur form -- Family of metasyntax notations, any of which can be used to express a context-free grammar
Wikipedia - Extended Versions (Styx album) -- compilation of live tracks recorded by the band Styx
Wikipedia - Extinct comet -- Comet that lacks typical activity
Wikipedia - Extra attacker -- Substitution of goalie for extra player in ice hockey
Wikipedia - Extraordinary Women (novel) -- 1928 novel by Compton Mackenzie
Wikipedia - Extremal black hole
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Wikipedia - Facial feedback hypothesis
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Wikipedia - Facklamia tabacinasalis -- Species of Gram-positive bacterium
Wikipedia - Facklamia -- Genus of Gram-positive bacteria
Wikipedia - Factory-backed -- Term in motorsports
Wikipedia - Fadil Bellaabouss -- French track and field athlete
Wikipedia - Fail2ban -- Intrusion prevention software framework that protects computer servers from brute-force attacks
Wikipedia - Fairchild Republic A-10 Thunderbolt II -- single-seat, twin turbofan engine attack aircraft
Wikipedia - Fairgrounds Speedway -- Motorsport track in the United States
Wikipedia - Fairies Wear Boots -- Song by Black Sabbath
Wikipedia - Fair Meadows Race Track -- Race track in Oklahoma, United States
Wikipedia - Faith Cabin Library -- Libraries created in South Carolina and Georgia to provide library service to Black people
Wikipedia - Faith Compton Mackenzie -- British author
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Wikipedia - Fallbacka -- Fallbacka farm in Vantaa, southern Finland
Wikipedia - Fall Breaks and Back to Winter (W. Woodpecker Symphony) -- Instrumental composition by Brian Wilson
Wikipedia - Fallen Angel (1945 film) -- 1945 black-and-white film noir directed by Otto Preminger
Wikipedia - Family Pack -- 2000 film by Chris Vander Stappen
Wikipedia - Family Portrait in Black and White -- 2011 Canadian documentary film
Wikipedia - Fan Kexin -- Chinese short-track speed-skater
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Wikipedia - Farid Esack -- South African activist
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Wikipedia - Farm with Stacks of Peat -- Painting by Vincent van Gogh
Wikipedia - Farrow and Jackson -- London engineering, manufacturing and distribution company
Wikipedia - Fastbacks -- Pop punk band from Seattle
Wikipedia - FastBack -- Backup program for personal computers
Wikipedia - FastEcho -- Message processing package for FTN
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Wikipedia - Fastpacking -- Backpacking meets trail running
Wikipedia - FasTracks -- Transit expansion project in Denver, CO
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Wikipedia - Father Takes a Wife -- 1941 film by Jack Hively
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Wikipedia - Faubourg Treme: The Untold Story of Black New Orleans -- 2008 American documentary film
Wikipedia - Favosites -- Fossil genus of corals recognised on the densely packed, polygon cells.
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Wikipedia - FedEx -- American freight and package delivery company
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Wikipedia - Feedback linearization -- Approach used in controlling nonlinear systems
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Wikipedia - Feedback
Wikipedia - Feed sack dress -- Women's dress made from cotton sacks
Wikipedia - Feels Like Love (La Toya Jackson song) -- Song performed by La Toya Jackson
Wikipedia - Feijoada -- Pork and black bean stew
Wikipedia - Feldberg (Black Forest) -- Mountain in the Black Forest, Baden-Wurttemberg, Germany
Wikipedia - Felicia Nimue Ackerman -- Writer, poet, and professor of philosophy at Brown University
Wikipedia - Fell on Black Days -- Song by Soundgarden
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Wikipedia - Field (heraldry) -- Background of a shield or flag
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Wikipedia - Film Sack -- Podcast about film and television
Wikipedia - Final Fantasy XIV: Stormblood -- 2017 Final Fantasy XIV: A Realm Reborn expansion pack
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Wikipedia - Fire-control system -- Device which assists use of a weapon by location, tracking, and direction of fire at a target
Wikipedia - Fire Emblem Warriors -- 2017 hack and slash action role-playing game published by Nintendo and Koei Tecmo
Wikipedia - Firewall (physics) -- Hypothetical phenomenon where an observer falling into a black hole encounters high-energy quanta at the event horizon
Wikipedia - First Day Out (Kodak Black song) -- Song by rapper Kodak Black
Wikipedia - First inauguration of Andrew Jackson -- 11th United States presidential inauguration
Wikipedia - First inauguration of Barack Obama -- 56th United States presidential inauguration
Wikipedia - First-move advantage in chess -- Advantage of White (plays first) over Black (plays second) in chess
Wikipedia - First Navy Jack -- First navy jack of the United States, currently only flown by the oldest ship in the U.S. Navy
Wikipedia - Fischer Black Prize
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Wikipedia - Fisk University -- Historically black university in Nashville, Tennessee, US
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Wikipedia - Five Came Back -- 1939 film by John Farrow
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Wikipedia - Flake (song) -- 2002 single by Jack Johnson
Wikipedia - Flak jacket -- Jacket or vest that protects against shell fragments
Wikipedia - Flashback (1969 film) -- 1969 film
Wikipedia - Flashback (1990 film) -- 1990 film
Wikipedia - Flashback (narrative) -- Interjected scene that takes a narrative back in time
Wikipedia - Flashback (psychology)
Wikipedia - Flashbacks (book) -- 1983 book by Timothy Leary
Wikipedia - Flashpoint (1984 film) -- 1984 film by Dennis Shryack
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Wikipedia - Flatpack (electronics) -- Flat surface mount integrated circuit package
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Wikipedia - Flaw lead -- A waterway opening between pack ice and fast ice
Wikipedia - Fleabag -- British black comedy television series
Wikipedia - Flemington Speedway -- Racetrack
Wikipedia - Flightless bird -- Birds that lack the ability to fly
Wikipedia - Flightradar24 -- Flight tracking online service
Wikipedia - Flip Jackson -- Fictional character from Doctor Who spinoff
Wikipedia - Flo (app) -- Menstruation and menopause tracking app
Wikipedia - Floating canvas -- Part of a suit jacket or coat
Wikipedia - Flora MacKenzie -- New Zealand fashion designer
Wikipedia - Flor de la Mar -- Portuguese carrack
Wikipedia - Florence Colle -- French former track and field athlete
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Wikipedia - Florence Griffith Joyner -- American track and field athlete
Wikipedia - Flores Back Arc Thrust Fault -- Type of fault system
Wikipedia - Florida Coastal School of Law -- For-profit law school in Jacksonville, Florida
Wikipedia - Florida Cracker cattle -- Cattle breed
Wikipedia - Florida Cracker Horse -- American horse breed
Wikipedia - Florida Memorial University -- Historically Black university in Miami Gardens, Florida
Wikipedia - Florida State College at Jacksonville -- College with 4 campuses in Duval County, Florida
Wikipedia - Florida's Tribute to the Women of the Confederacy -- Outdoor Confederate memorial installed in Jacksonville, Florida's Springfield Park
Wikipedia - Flori van Acker -- Belgian painter (1858-1940)
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Wikipedia - Fluhrer, Mantin and Shamir attack
Wikipedia - Fluhrer, Mantin, and Shamir attack
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Wikipedia - Foldback (sound engineering)
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Wikipedia - Foo Camp -- annual hacker event hosted by O'Reilly Media
Wikipedia - Foo Fighters: Back and Forth -- 2011 film by James Moll
Wikipedia - Ford Capri -- fastback coupe manufactured by Ford Motor Company
Wikipedia - Ford Focus Electric -- 5-door hatchback electric car produced by Ford
Wikipedia - Foreground-background
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Wikipedia - Forest dieback
Wikipedia - Forever Young (Blackpink song) -- 2018 song by Blackpink
Wikipedia - Forge -- Workshops of a blacksmith, who is an ironsmith who makes iron into tools or other objects
Wikipedia - Format string attack
Wikipedia - Forrest J Ackerman -- American collector of science fiction books and movie memorabilia
Wikipedia - ForsbM-CM-$ck -- Part of the locality Onsala, in Kungsbacka, Sweden
Wikipedia - Fort Erie Race Track -- Horse racetrack
Wikipedia - Fort Pickett -- US Army post near Blackstone, VA
Wikipedia - Fort Thompson Formation -- Geologic formation in Florida. It preserves fossils dating back to the Neogene period
Wikipedia - Forward-backward algorithm
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Wikipedia - Fossil track
Wikipedia - Four Jacks and a Jill (film) -- 1942 film by Jack Hively
Wikipedia - Four Jacks (film) -- 2001 film by Matthew George
Wikipedia - Four Seasons of Morita Village -- album by Toshiko Akiyoshi - Lew Tabackin Big Band
Wikipedia - Foxy Brown (film) -- 1974 film by Jack Hill
Wikipedia - Foy Draper -- American track and field athlete
Wikipedia - Fracture mechanics -- Field of mechanics concerned with the study of the propagation of cracks in materials
Wikipedia - Fraggle attack
Wikipedia - Frame story -- Story in a nested narration that brackets one or more embedded stories
Wikipedia - Frances Black -- Irish singer and politician
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Wikipedia - Frances Nacke Noel -- Labor Activist, Suffragist
Wikipedia - Frances Stackhouse Acton -- British botanist, archaeologist and artist (1794-1881)
Wikipedia - Francis Blackwood, 10th Baron Dufferin and Claneboye -- Irish noble
Wikipedia - Francisco Menendez (black soldier) -- Military leader serving the Spanish Crown in 18th-century St. Augustine, Florida
Wikipedia - Francis Ernest Jackson -- British painter, draughtsman, poster designer and lithographer
Wikipedia - Francis Goes to West Point -- 1952 American black-and-white comedy film
Wikipedia - Francis G. Slack
Wikipedia - Francis Hackett -- Irish writer
Wikipedia - Francis Jackson (abolitionist) -- American abolitionist
Wikipedia - Francis Jackson (composer) -- British organist and composer (b1917)
Wikipedia - Francis Whitaker -- American blacksmith artist
Wikipedia - Franciszek Lacki -- 17th-century Roman Catholic bishop
Wikipedia - Francois Drolet -- Short-track speed skater
Wikipedia - Francois Hamelin -- Short track speed skater
Wikipedia - Francois-Louis Tremblay -- Short track speed skater
Wikipedia - Frank Black (character) -- Fictional character in television series Millennium
Wikipedia - Frank Blackfire -- German musician
Wikipedia - Frank Blackman -- Barbadian civil servant
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Wikipedia - Frank Duck Brings 'Em Back Alive -- 1946 Donald Duck cartoon
Wikipedia - Frank Gagliano -- American track and field coach
Wikipedia - Frank Jack Fletcher -- United States Navy Medal of Honor recipient
Wikipedia - Frank Jackson (philosopher)
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Wikipedia - Frank Lackteen -- American actor
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Wikipedia - Frank Parkhurst Brackett -- American astronomer
Wikipedia - Frank Pierce (athlete) -- American track and field athlete
Wikipedia - Frank S. Black -- American politician and governor
Wikipedia - Frank Sharpley -- New Zealand track and field athlete
Wikipedia - Frank Sinatra (Miss Kittin & The Hacker song) -- 2000 single by Miss Kittin & The Hacker
Wikipedia - Frank Stack (speed skater) -- Canadian speed skater
Wikipedia - Frank Stack -- Cartoonist
Wikipedia - Freda Jackson -- English actress
Wikipedia - Freddie Jackson
Wikipedia - Fred Englehardt -- American track and field athlete
Wikipedia - Frederic Blackburn -- Short-track speed skater
Wikipedia - Frederick Blackett -- British hurdler
Wikipedia - Frederick Hackwood -- British author and teacher
Wikipedia - Frederick Hamilton-Temple-Blackwood, 1st Marquess of Dufferin and Ava -- British public servant and prominent member of Victorian society (1826-1902)
Wikipedia - Frederick J. Jackson -- American screenwriter
Wikipedia - Frederick John Jackson
Wikipedia - Frederick L. Ackerman -- American architect
Wikipedia - Frederick Mackenzie (cricketer) -- English cricketer, magistrate, and militia soldier
Wikipedia - Frederick Percival Mackie -- English physician
Wikipedia - Frederick Sumner Brackett -- American physicist
Wikipedia - Frederick Thackeray -- English cricketer and clergyman
Wikipedia - Fred Fishback -- Film director
Wikipedia - Fred Hampton -- American Black Panther Party activist
Wikipedia - Fred Jackman -- American cinematographer
Wikipedia - Fred Jackson (American football)
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Wikipedia - Fredrik Backman -- Swedish columnist, blogger, and writer
Wikipedia - Fred T. Mackenzie (scientist)
Wikipedia - Freediving blackout -- Loss of consciousness caused by cerebral hypoxia towards the end of a breath-hold dive
Wikipedia - Freek van der Wart -- Short track speed skater
Wikipedia - Free surface effect -- Effect of liquids in slack tanks
Wikipedia - FreeSurfer -- Brain imaging software package
Wikipedia - French Hill attacks -- Attacks on French Hill
Wikipedia - Friday Joy Package -- South Korean variety television series
Wikipedia - Friday Night SmackDown Season 2 Premiere -- 2019 television event
Wikipedia - Friday (Rebecca Black song) -- 2011 single by Rebecca Black
Wikipedia - Friedhelm Sack -- Namibian sports shooter
Wikipedia - Fried pickle -- A snack food made by deep-frying sliced battered dill pickles.
Wikipedia - Friendly fire -- Attack on friendly forces misidentified as hostile ones
Wikipedia - Fritz Mackensen -- German painter
Wikipedia - Fritz Strack -- German social psychologist
Wikipedia - From Bacteria to Bach and Back -- 2017 book by Daniel Dennett
Wikipedia - Front 2 Back -- 2000 single by Xzibit
Wikipedia - Frontal assault -- All-out full-force military attack
Wikipedia - Front and back ends
Wikipedia - Frontbench Team of Ian Blackford -- Political party spokesperson group
Wikipedia - Front end and back end -- Presentation layer of piece of software
Wikipedia - Frontier thesis -- Frederick Jackson Turner's argument that American democracy was built by the American frontier
Wikipedia - Frontstairs and Backstairs -- 1915 film
Wikipedia - Frost damage (construction) -- Damages caused by water freezing can occur as cracks, stone splinters and swelling of the material
Wikipedia - Frozen (2007 film) -- 2007 black-and-white Indian drama film
Wikipedia - Fruit by the Foot -- Fruit-based snack made by General Mills
Wikipedia - Fruit Roll-Ups -- American fruit snacks that originated in the 1980s
Wikipedia - Fuck It (I Don't Want You Back) -- 2003 single by Eamon
Wikipedia - Fuck World Trade -- album by Leftover Crack
Wikipedia - Fu-Go balloon bomb -- Japanese fire balloons used to attack the US during WW2.
Wikipedia - Fuji Speedway -- Motorsport track in Japan
Wikipedia - Fuling jiabing -- Traditional snack food of Beijing
Wikipedia - Full Metal Jacket Diary -- Book by Matthew Modine
Wikipedia - Full Metal Jacket -- 1987 film by Stanley Kubrick
Wikipedia - Full Petal Jacket -- album by The Surfin' Lungs
Wikipedia - Fulton Mackay -- Scottish actor
Wikipedia - Fun and Fancy Free -- 1947 American animated musical fantasy package film
Wikipedia - Fun in the Barracks -- 1932 film
Wikipedia - Funnelback -- Search engine platform
Wikipedia - Funny Face (soundtrack) -- soundtrack to the 1957 film of the same name
Wikipedia - F.U.R.B. (Fuck You Right Back) -- 2004 single by Frankee
Wikipedia - Fury/Black Widow: Death Duty
Wikipedia - Future Attack Reconnaissance Aircraft -- US Army helicopter program
Wikipedia - Future Juju -- album by Black Jazz Chronicles
Wikipedia - Future Long-Range Assault Aircraft -- US Army program initiated in 2019 to o develop a successor to the Sikorsky UH-60 Black Hawk utility helicopter
Wikipedia - Future Soundtrack for America -- compilation album
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Wikipedia - Gabriel Jackson (Hispanist) -- American Hispanist
Wikipedia - Gabriel von Hackl -- German painter
Wikipedia - Gacko
Wikipedia - Gackt -- Japanese musician, singer-songwriter and actor
Wikipedia - Gael Mackie -- Canadian artistic gymnast
Wikipedia - Gail Davis -- American actress and horseback rider
Wikipedia - Gajendra Verma -- Indian playback singer
Wikipedia - Gamera 2: Attack of Legion -- 1996 film by ShM-EM-+suke Kaneko
Wikipedia - Gandhi cap -- White coloured sidecap, pointed in front and back and having a wide band, worn in India
Wikipedia - Gandy dancer -- Slang term for workers on railroad tracks
Wikipedia - Ganimedes -- Black Westphalian gelding; dressage competitor
Wikipedia - Gapless playback
Wikipedia - Garfield Darien -- French track and field athlete
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Wikipedia - Garuda Indonesia Flight 206 -- Aircraft hijacking
Wikipedia - Gary Ackerman
Wikipedia - Gary Ackers
Wikipedia - Gary Blackwood (author) -- American author
Wikipedia - Gary Blackwood (politician) -- Australian politician
Wikipedia - Gary Cormack -- Canadian wheelchair curler
Wikipedia - Gary McKinnon -- British suspected hacker
Wikipedia - Gas Attack -- 2001 film by Kenny Glenaan
Wikipedia - Gat (landform) -- A relatively narrow but deep strait that is constantly eroded by currents flowing back and forth, such as tidal currents
Wikipedia - Gatorade (album) -- Album by Willis Jackson
Wikipedia - Gauge block -- A system for producing precision lengths by stacking components
Wikipedia - Gauntlet (cancelled video game) -- Unreleased Nintendo DS hack and slash video game
Wikipedia - Gavin Lackey -- Australian modern pentathlete
Wikipedia - Gavin Packard -- Indian actor
Wikipedia - Gawk (GNU package)
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Wikipedia - Gender neutrality in genderless languages -- Lack of requirement for morphological agreement with respect to gender in some languages
Wikipedia - Gene Hackman -- American actor and novelist
Wikipedia - General Crack -- 1929 film
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Wikipedia - General Packet Radio Service
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Wikipedia - GeoPackage -- GIS data format
Wikipedia - Geordy Black -- Song performed by Rowland Harrison
Wikipedia - George Back
Wikipedia - George Blacker (obstetrician) -- Irish-born British obstetrician
Wikipedia - George Black (New Zealand politician) -- New Zealand politician
Wikipedia - George Black (producer) -- British theatre impressario
Wikipedia - George Black (shipbuilder) -- Canadian politician and businessman
Wikipedia - George Carmack -- Prospector who discovered gold which led to the Klondike Gold Rush
Wikipedia - George Edward Backus -- American geophysicist
Wikipedia - George Floyd protests in Minneapolis-Saint Paul -- local civil unrest over death of unarmed black man
Wikipedia - George Floyd protests in Minnesota -- local civil unrest over death of unarmed black man
Wikipedia - George Floyd protests in Washington (state) -- Civil unrest over death of black man in police custody
Wikipedia - George Gulack -- American artistic gymnast
Wikipedia - George Hackathorne -- American actor
Wikipedia - George Hacker -- American lawyer and activist
Wikipedia - George Hutchinson (Jack the Ripper suspect) -- British murder suspect
Wikipedia - George Jackson Mivart
Wikipedia - George Jackson (songwriter) -- American Rhythm & Blues and soul singer and songwriter
Wikipedia - George Kelley Paperback and Pulp Fiction Collection -- Collection of magazines and books
Wikipedia - George Lee (athlete) -- British track and field athlete
Wikipedia - George MacKay (actor) -- British actor
Wikipedia - George Mackay (Australian politician) -- Australian politician
Wikipedia - George Mackay Brown
Wikipedia - George Mackenzie Brown -- British politician
Wikipedia - George Mackey -- American mathematician
Wikipedia - George Mackinolty -- Royal Australian Air Force senior commander
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Wikipedia - George Moreby Acklom -- British writer, literary critic and editor
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Wikipedia - George Novacky
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Wikipedia - George Packer -- American journalist and writer
Wikipedia - George Pullen Jackson
Wikipedia - George Ruddell Black -- Politician in Northern Ireland
Wikipedia - Georges Breitman -- French track and field athlete
Wikipedia - Georges Nagelmackers -- Belgian businessman
Wikipedia - Georges Touquet-Daunis -- French track and field athlete
Wikipedia - George Sutherland Mackenzie -- British explorer and businessman
Wikipedia - George Washington Brackenridge -- American philanthropist
Wikipedia - George Washington's crossing of the Delaware River -- First move in a surprise attack organized by George Washington against the Hessian forces in Trenton, New Jersey
Wikipedia - Georg Hackl -- German luger
Wikipedia - Georgia Backus -- American actress
Wikipedia - Georgia Litwack -- American photographer
Wikipedia - Geplak -- Southeast Asian sweet snack, originating from Indonesia
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Wikipedia - Gerald Sacks
Wikipedia - Gerald Zackios -- Ambassador of the Republic of the Marshall Islands to the United States
Wikipedia - Gerhard Wack -- German politician
Wikipedia - Gernsback (crater) -- Lunar crater on far side
Wikipedia - Gerry Macken -- Irish bobsledder
Wikipedia - Gersemia juliepackardae -- Species of cnidarian
Wikipedia - Gertrude Wilhelmsen -- American track & field athlete, discus thrower, javelin thrower, and softball player
Wikipedia - Geschmacksmuster
Wikipedia - Get Back (Demi Lovato song) -- 2008 single by Demi Lovato
Wikipedia - Get Back -- Original song written and composed by Lennon-McCartney
Wikipedia - Get Down (You're the One for Me) -- 1996 single by Backstreet Boys
Wikipedia - Get It (Stevie Wonder song) -- 1987 single by Stevie Wonder & Michael Jackson
Wikipedia - GGobi -- Statistical software package
Wikipedia - Ghetto Bootleg -- album by FannyPack
Wikipedia - Ghillie suit -- Type of camouflage clothing designed to resemble the background environment such as foliage, snow or sand
Wikipedia - Ghost Squad Hackers -- Hacker group
Wikipedia - Ghouta chemical attack -- Series of chemical attacks in Ghouta, Syria
Wikipedia - Ghugni -- Indian snack
Wikipedia - Gidget Gets Married -- 1972 film by E.W. Swackhamer
Wikipedia - G.I. Joe: Operation Blackout -- Video game
Wikipedia - Gilbert Hackforth-Jones -- British writer
Wikipedia - Gilderoy (outlaw) -- Scottish outlaw and blackmailer
Wikipedia - Gilet -- Sleeveless jacket
Wikipedia - Gillian Backhouse -- Australian triathlete
Wikipedia - Gillis Backereel -- Flemish painter
Wikipedia - Gimcrack Stakes -- Flat horse race in Britain
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Wikipedia - Giraffes on Horseback Salad -- 1937 screenplay by Salvador Dali
Wikipedia - Girl like Me (Black Eyed Peas and Shakira song) -- 2020 single by Black Eyed Peas and Shakira
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Wikipedia - Gisele MacKenzie -- Canadian singer and actress
Wikipedia - Gisle Elvebakken -- Norwegian short track speed skater
Wikipedia - Give In to Me -- 1993 single by Michael Jackson
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Wikipedia - Give Me My Name Back -- 2018 song by Meg Mac
Wikipedia - Gladiator (2000 soundtrack) -- Original soundtrack of the 2000 film of the same name
Wikipedia - Gladue report -- Type of pre-sentencing and bail hearing report that a Canadian court can request when considering sentencing an offender of Aboriginal background
Wikipedia - Gladys Black -- American ornithologist, conservationist, and writer
Wikipedia - Gladys Mackenzie -- British physicist
Wikipedia - Glancing Madly Backwards -- album by Qoph
Wikipedia - Glasgow Airport attack -- Terrorist attack at Glasgow airport
Wikipedia - Glasgow hotel stabbings -- Stabbing attack
Wikipedia - Glawackus -- Mythical creature from American folklore
Wikipedia - Glazing jack -- machine used for polishing leather
Wikipedia - Glee: The Music, The Christmas Album Volume 3 -- soundtrack album by the cast of the American television series Glee
Wikipedia - Glee: The Music, The Christmas Album -- soundtrack album by the cast of the American television series Glee
Wikipedia - Gleiwitz incident -- staged attack by Nazi forces to begin the invasion of Poland in 1939
Wikipedia - Glenn Albert Black
Wikipedia - Glenn Morris -- American track and field athlete
Wikipedia - Glenroy Gilbert -- Canadian track and field athlete
Wikipedia - Global Climate Action (portal) -- UN portal for tracking climate action
Wikipedia - GlobalHell -- Hacker group
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Wikipedia - Gloria Blackwell -- African American civil rights activist and educator
Wikipedia - Glossary of backup terms -- List of definitions of terms and jargon related to computer data backups
Wikipedia - Glossary of blackjack terms -- List of definitions of terms and concepts used in the game of blackjack
Wikipedia - Glossy-backed drongo -- species of bird
Wikipedia - Glossy black cockatoo -- Species of cockatoo from Australia
Wikipedia - GnosticPlayers -- Computer hacking group
Wikipedia - GNU GRUB -- Boot loader package
Wikipedia - GNU Guix -- purely functional package manager for the GNU system
Wikipedia - Goatse Security -- Hacker group
Wikipedia - Go Back (album) -- 1988 live album by Titas
Wikipedia - Go Back (Chalee Tennison song) -- 2000 song performed by Chalee Tennison
Wikipedia - Go Back (Jeanette song) -- 2000 song by Jeanette Biedermann
Wikipedia - Go back to where you came from -- Racial insult
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Wikipedia - Godspeed You! Black Emperor -- Canadian experimental music group
Wikipedia - Godzilla, Mothra and King Ghidorah: Giant Monsters All-Out Attack -- 2001 film by ShM-EM-+suke Kaneko
Wikipedia - Godzilla: The Album -- soundtrack album
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Wikipedia - Golan Pollack -- Israeli judoka
Wikipedia - Golden-backed tree-rat -- Species of mammal
Wikipedia - Golden jackal -- wolf-like canid that is native to Southeast Europe, Asia and Arabia
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Wikipedia - Golden Shackles -- 1928 film
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Wikipedia - Google Play Services -- A proprietary background service and API package for Android devices from Google
Wikipedia - Google Safe Browsing -- Blacklist of malicious URLs
Wikipedia - Google Santa Tracker -- Annual Christmas-themed entertainment program that simulates tracking Santa Claus on Christmas Eve
Wikipedia - Google TalkBack
Wikipedia - Gopher Dunes -- Dirt track in Norfolk County, Ontario, Canada
Wikipedia - Goran Backlund -- Swedish canoeist
Wikipedia - Gordon Cormack
Wikipedia - Gordon Jackson (actor) -- Scottish actor
Wikipedia - Gordon Jackson (businessman) -- Australian businessman
Wikipedia - Gordon Mackie (politician) -- Australian politician
Wikipedia - Gordon Ramsay's 24 Hours to Hell and Back -- American cooking television series
Wikipedia - Gordon Sackville -- American actor
Wikipedia - Gorgoroth -- Norwegian black metal band
Wikipedia - Goring Attack -- Chess opening
Wikipedia - Gosford Park (soundtrack) -- album by Patrick Doyle
Wikipedia - Go Simpsonic with The Simpsons -- 1999 soundtrack album from The Simpsons
Wikipedia - Gosta Bladin -- Swedish track and field athlete
Wikipedia - Gotta Be Somebody -- 2008 single by Nickelback
Wikipedia - Gotthard Backlund -- Swedish chess player
Wikipedia - Got the Time -- 1979 song by Joe Jackson
Wikipedia - Got 'til It's Gone -- 1997 single by Janet Jackson
Wikipedia - Got to Be There (song) -- 1971 single by Michael Jackson
Wikipedia - Government hacking -- Computer hacking perpetrated by governments
Wikipedia - Governor Blacksnake -- Seneca nation War Chief
Wikipedia - GPRS core network -- Central part of the general packet radio service
Wikipedia - GPS tracking unit
Wikipedia - GPS wildlife tracking -- Remotely observe movement or migratory patterns in a wild animal using the Global Positioning System
Wikipedia - GPSWOX -- GPS tracking software
Wikipedia - Grace Harriet Warrack
Wikipedia - Grace Upshaw -- American track and field athlete
Wikipedia - Gradius Deluxe Pack -- 1996 video game compilation by Konami
Wikipedia - Graeme Ackland
Wikipedia - Graham Ackerman -- American gymnast
Wikipedia - Graham Blackall -- United States-based blogger
Wikipedia - Graham Cormack -- Scottish male curler
Wikipedia - Graham cracker -- Cracker confectionery usually sweetened with honey
Wikipedia - Graham MacKinnon -- Australian politician
Wikipedia - Grains of Selim -- Spice similar to black pepper
Wikipedia - Grand-Bassam shootings -- Terrorist attack in Grand-Bassam, Ivory Coast on 13 March 2016
Wikipedia - Grandfather-Father-Son Backup
Wikipedia - Grand Theft Auto IV: The Lost and Damned -- First of two episodic expansion packs for Grand Theft Auto IV
Wikipedia - Grand Theft Auto: London 1969 -- Mission pack for Grand Theft Auto
Wikipedia - Grand Theft Auto: The Ballad of Gay Tony -- Second of the two episodic expansion packs for Grand Theft Auto IV
Wikipedia - Granite Gear -- American outdoor company that sells backpacks, hiking and portage accessories.
Wikipedia - Granny Goose -- American snack food brand
Wikipedia - Granola -- Breakfast, lunch and snack food
Wikipedia - Grant Blackwood -- American thriller writer and ghostwriter
Wikipedia - Grant Holloway -- American track and field athlete
Wikipedia - Grantley Goulding -- British track and field athlete
Wikipedia - Gratitude -- Feeling or attitude in acknowledgment of a benefit that one has received or will receive
Wikipedia - Gravastar -- Hypothesized alternative to black hole
Wikipedia - Graveworm -- Italian gothic-symphonic black metal band
Wikipedia - Gravitational wave background
Wikipedia - Gray Horn -- American track and field athlete
Wikipedia - Grayscale -- Image where each pixel's intensity is shown only achromatic values of black, gray, and white
Wikipedia - Great Black Swamp -- Wetland in Ohio and Indiana, United States
Wikipedia - Great Cannon -- Chinese cyberweapon attack tool
Wikipedia - Great Coharie Creek (Black River tributary) -- Stream in North Carolina, USA
Wikipedia - Greater flameback -- Species of bird
Wikipedia - Greater Mackellar Island -- Island of Antarctica
Wikipedia - Greater racket-tailed drongo -- A medium sized Asian bird with elongated tail feathers
Wikipedia - Greatest Hits Volume II (Alan Jackson album) -- 2003 compilation album by Alan Jackson
Wikipedia - Great Michael -- Carrack or great ship of the Royal Scottish Navy
Wikipedia - Great Pontack (Halifax) -- Large three-story building in Halifax, Nova Scotia
Wikipedia - Greed (song) -- 2001 single by Godsmack
Wikipedia - Green-backed hillstar -- Species of bird
Wikipedia - Green-backed robin -- Species of songbird native to New Guinea
Wikipedia - Green-backed twinspot -- Species of bird
Wikipedia - Green-backed woodpecker -- Species of bird in the family Picidae
Wikipedia - Greenberg (soundtrack) -- 2010 album
Wikipedia - Greenhouse-Geisser correction -- Correction for lack of sphericity
Wikipedia - Green Island (Michigan) -- Island in Mackinac County, Michigan, USA
Wikipedia - Green Mountain Race Track -- Former race track in Vermont, United States
Wikipedia - Greenville-Pickens Speedway -- US racetrack
Wikipedia - Green Wing: Original Television Soundtrack -- album by Jonathan Whitehead
Wikipedia - Greeting -- Expression to acknowledge another person
Wikipedia - Greg Bell (long jumper) -- American track and field athlete
Wikipedia - Greg Cackett -- British bobsledder
Wikipedia - Greg Jackson (MMA trainer) -- Martial arts trainer
Wikipedia - Gregor Cameron -- Former Track and field athlete
Wikipedia - Gregory Cusack -- American politician
Wikipedia - Gregory Retallack
Wikipedia - Greshan Dananjaya -- Sri Lankan track and field athlete
Wikipedia - Grey Blackwell -- American artist
Wikipedia - Grey hat -- May refer to an individual who acts in a variety of IT-related areas; hacker
Wikipedia - Grey-headed oliveback -- Species of bird
Wikipedia - Greywacke -- A hard, dark sandstone with poorly sorted angular grains in a compact, clay-fine matrix
Wikipedia - Grey -- Intermediate color between black and white; color of a cloud-covered sky, ash and lead
Wikipedia - Gridlock'd -- 1997 black comedy crime film directed by Vondie Curtis-Hall
Wikipedia - Grimfist -- | Norwegian blackened death metal band
Wikipedia - Grimjack -- Fictional character
Wikipedia - Grinder (biohacking community)
Wikipedia - Grinder (biohacking)
Wikipedia - Grindstone (time-tracking software) -- Time tracking software by Microsoft
Wikipedia - Grizzly Flats Railroad -- Full-size backyard steam railroad owned by Disney animator Ward Kimball
Wikipedia - Grob's Attack
Wikipedia - Groove Approved -- Studio album by Paul Carrack
Wikipedia - Ground track -- path on the surface of the Earth or another body directly below an aircraft or satellite
Wikipedia - Grown Backwards -- Album by David Byrne
Wikipedia - Grue (monster) -- Predator invented by Jack Vance and featured in the Zork series
Wikipedia - Grumman A-6 Intruder -- 1960 attack aircraft family by Grumman
Wikipedia - Grumman S-2 Tracker -- Family of carrier-borne anti-submarine and maritime patrol aircraft
Wikipedia - G-string -- Strip of cloth passed from front to back between the legs, attached to and supported by a cord or band around the waist
Wikipedia - Guardians of the Galaxy (soundtrack) -- 2014 soundtrack albums
Wikipedia - Guardians of the Galaxy Vol. 2 (soundtrack) -- 2017 film score by Tyler Bates
Wikipedia - Guided bus -- Bus that is capable of running in a guideway or upon rail tracks
Wikipedia - Guido Acklin -- Swiss bobsledder
Wikipedia - Guido Loacker -- Austrian sports shooter
Wikipedia - Guild Wars 2: Path of Fire -- Expansion pack for Guild Wars 2 released in 2017
Wikipedia - Guillaume Bastille -- Short-track speed skater
Wikipedia - Gunilla Carlsson i Hisings Backa -- Swedish Social Democratic politician
Wikipedia - Gunnar Huseby -- Icelandic track and field athlete
Wikipedia - Gunny sack
Wikipedia - Guns of the Black Witch -- 1961 film
Wikipedia - Gunter-Helge Strickstrack -- German politician
Wikipedia - Gunther Haack -- German actor
Wikipedia - Guo Wei (speed skater) -- Chinese short track speed skater
Wikipedia - Gus Blackwell -- American politician
Wikipedia - Gustave Saacke -- French architect
Wikipedia - Gustav Rau (athlete) -- German track and field athlete
Wikipedia - Gustav Siegfried Eins -- British black propaganda radio station during World War II
Wikipedia - Gustav Wegner -- German track and field athlete
Wikipedia - Guy Porter -- American track and field athlete
Wikipedia - Guzmania wittmackii -- Species of plant
Wikipedia - Gwen Berry -- American track and field athlete
Wikipedia - Gyerim-ro dagger and sheath -- Artifact from the Black Sea region excavated in Korea
Wikipedia - Gyles Mackrell -- British tea planter
Wikipedia - Gyula Strausz -- Hungarian track and field athlete
Wikipedia - H-33 (Michigan county highway) -- County highway in Mackinac and Luce counties in Michigan, United States
Wikipedia - H3R42me -- Epigenetic modification to the DNA packaging protein Histone H33
Wikipedia - H-63 (Michigan county highway) -- County highway in Mackinac and Chippewa counties in Michigan, United States
Wikipedia - Haacke HFM-2 -- German aircraft engine from the 1920s
Wikipedia - Hackaday -- A hardware hacking website
Wikipedia - Hack and slash
Wikipedia - Hackathon -- Event in which groups of software developers work at an accelerated pace
Wikipedia - HackBB -- Online black market and forum
Wikipedia - Hack (computer code)
Wikipedia - Hack (computing)
Wikipedia - Hacked (film) -- 2020 thriller film by Vikram Bhatt
Wikipedia - Hackelia -- Genus of flowering plants in the borage family Boraginaceae
Wikipedia - Hackelochloa granularis -- Species of plant
Wikipedia - Hackenbush
Wikipedia - Hackensack Bus Terminal -- Regional bus station in New Jersey
Wikipedia - Hackensack High School -- High school in Bergen County, New Jersey, United States
Wikipedia - Hackensack Meridian Health -- Health system in New Jersey, U.S
Wikipedia - Hackensack, New Jersey -- City in Bergen County, New Jersey, United States
Wikipedia - Hackensack Public Schools -- School district in Bergen County, New Jersey, United States
Wikipedia - Hacker (computer security)
Wikipedia - Hacker culture -- Subculture of individuals
Wikipedia - Hacker Dojo -- Community center and hackerspace in Santa Clara, California, United States
Wikipedia - Hacker ethic -- Common moral values of hacker culture
Wikipedia - Hacker group
Wikipedia - Hacker (hobbyist)
Wikipedia - Hacker International -- Japanese video game developer
Wikipedia - Hacker koan
Wikipedia - Hacker Manifesto -- Manifesto from 1986 by Loyd Blankenship
Wikipedia - Hacker News -- Social news website
Wikipedia - Hacker Noon -- American technology news website
Wikipedia - Hacker (programmer subculture)
Wikipedia - Hacker's Delight
Wikipedia - Hackers (film) -- 1995 American crime film
Wikipedia - Hackers: Heroes of the Computer Revolution -- 1984 non-fiction book by Steven Levy
Wikipedia - Hackers on Planet Earth
Wikipedia - HackerspaceSG -- Singapore organisation
Wikipedia - Hackerspace -- Community-operated physical space for people with common interests
Wikipedia - Hackers > Painters
Wikipedia - Hackers Wanted
Wikipedia - Hackers
Wikipedia - Hacker T. Dog -- real-dog television presenter
Wikipedia - Hackerville -- 2018 television series
Wikipedia - Hacker -- Computing term
Wikipedia - Hackesche Hofe -- Courtyard complex in Berlin
Wikipedia - Hackescher Markt -- Public square in Berlin
Wikipedia - Hackett Publishing Company
Wikipedia - Hackett Publishing
Wikipedia - Hackettstown High School -- High school in Warren County, New Jersey, United States
Wikipedia - Hackettstown, New Jersey -- Town in Warren County, New Jersey, United States
Wikipedia - Hackettstown School District -- School district in Warren County, New Jersey, United States
Wikipedia - Hackett Tower -- Office building in Houston, Texas, U.S.
Wikipedia - Hackety Hack
Wikipedia - Hack (falconry) -- A training method that helps young birds of prey reach their hunting potential
Wikipedia - Hackfalls Arboretum -- Arboretum in Gisborne, New Zealand
Wikipedia - Hack Fall Wood -- Site of Special Scientific Interest in North Yorkshire, England
Wikipedia - Hack Forums -- Internet forum
Wikipedia - Hackham railway station -- Dismantled railway station in Hackham, Australia
Wikipedia - Hacking Democracy -- 2006 film by Simon Ardizzone
Wikipedia - Hacking (innovation)
Wikipedia - Hacking Matter -- Book by Wil McCarthy
Wikipedia - Hacking of consumer electronics
Wikipedia - Hacking tool
Wikipedia - Hackman Owusu-Agyeman -- Ghanaian politician
Wikipedia - HackMaster
Wikipedia - Hackness Martello Tower and Battery -- Fortification in Orkney, Scotland
Wikipedia - Hackness
Wikipedia - Hackney carriage
Wikipedia - Hackney Chapel AME Zion Church -- Historic building in Loudon County, Tennessee
Wikipedia - Hackney Downs School
Wikipedia - Hackney, Missouri -- Unincorporated community in Missouri
Wikipedia - Hackney Wick railway station -- Railway station in London, England
Wikipedia - Hack (programmer subculture)
Wikipedia - Hack (programming language) -- Programming language
Wikipedia - Hacks at the Massachusetts Institute of Technology -- Prank at or by MIT, an American university
Wikipedia - Hacksaw Ridge -- 2016 biographical war film by Mel Gibson
Wikipedia - Hacksaw -- Metal saw
Wikipedia - Hacksilver -- Fragments of cut and bent silver items used as currency
Wikipedia - Hacks: The Inside Story -- 2017 book
Wikipedia - HackThisSite -- Organization
Wikipedia - Hacktivism -- Use of computers and computer networks as a means of protest to promote political ends
Wikipedia - Hacktivist
Wikipedia - HackTool.Win32.HackAV -- DDfinition from Kaspersky Labs for a program designed to assist hacking
Wikipedia - Hack (Unix video game)
Wikipedia - Hack (video game) -- Computer game
Wikipedia - Hackwood Stakes -- Flat horse race in Britain
Wikipedia - Hacky sack -- Ball game
Wikipedia - Haden Blackman -- American writer and video game designer
Wikipedia - Hagemeister Park -- Former sports venue in Green Bay, Wisconsin, USA home to Green Bay Packers, 1919-1922
Wikipedia - Hagerstown Speedway -- Racetrack
Wikipedia - Haggis pakora -- Scottish snack food of haggis ingredients prepared as pakoras
Wikipedia - Hajime Isayama -- Manga artist known for his work Attack on Titan
Wikipedia - Halabja chemical attack -- 1988 massacre against Kurds in Iraq
Wikipedia - Halina Konopacka
Wikipedia - Hal Jackson -- Disc jockey and radio personality
Wikipedia - Hal Price Headley -- Farmer, racehorse owner/breeder, racetrack owner/executive, philanthropist
Wikipedia - Ham chim peng -- a Chinese fried snack
Wikipedia - Hampton University -- Virginia private historically black university
Wikipedia - Hamza Driouch -- Qatari track and field athlete
Wikipedia - Hanamichi -- Runway leading from the back of a kabuki theatre to the stage
Wikipedia - Hanau shootings -- Terrorist attacks in Hanau, Hesse, Germany
Wikipedia - Hand of Doom -- Song by Black Sabbath
Wikipedia - Handsome Jack -- Main antagonist of the 2012 video game Borderlands 2
Wikipedia - Handvo -- Vegetable cake snack from Gujarat, India
Wikipedia - Hank Stackpole -- US Marine Corps officer
Wikipedia - Hank Wilson's Back Vol. I -- 1973 album by Leon Russell
Wikipedia - Hannah-Beth Jackson -- American politician
Wikipedia - Hannah Buckling -- Australian water polo centre back
Wikipedia - Hannah Dreissigacker -- American biathlete
Wikipedia - Hannah Montana 2: Meet Miley Cyrus -- 2007 Hannah Montana soundtrack and Miley Cyrus album
Wikipedia - Hannah Montana 3 -- 2009 soundtrack album by Hannah Montana
Wikipedia - Hannah Montana (soundtrack) -- 2006 soundtrack album by Hannah Montana
Wikipedia - Hannette Staack -- Brazilian martial artist
Wikipedia - Hannibal's crossing of the Alps -- 218 BC Carthaginian attack against the Roman Republic through the Alps
Wikipedia - Hans Backman -- Swedish politician
Wikipedia - Hansjakob Way II -- Hiking trail in the Central Black Forest
Wikipedia - Hans Lackner -- Austrian actor
Wikipedia - Hans Prack -- Austrian sailor
Wikipedia - Hans Schack, 2nd Count of Schackenborg -- Danish nobleman
Wikipedia - Han Tianyu -- Chinese short track speed skater
Wikipedia - Han Yueshuang -- Hong Kong short track speed skater
Wikipedia - Haori -- Japanese kimono jacket
Wikipedia - Happy Hacking Keyboard
Wikipedia - Happy slapping -- Fad of attacking a victim to record the assault
Wikipedia - Harald Schmid -- German track and field athlete
Wikipedia - Harbin Z-19 -- Chinese reconnaissance and attack helicopter
Wikipedia - Hardware backdoors
Wikipedia - Hariharan (singer) -- Indian playback singer
Wikipedia - Harini (singer) -- Indian film playback singer and classical singer
Wikipedia - Harmonica Incident -- 1964 dispute between New York Yankees' manager Yogi Berra and a backup player
Wikipedia - Harmony and Dissidence -- album by Jackson United
Wikipedia - Harmony Row -- album by Jack Bruce
Wikipedia - Harold Ackroyd -- Recipient of the Victoria Cross
Wikipedia - Harold Jackman -- Educator, model, patron of the arts
Wikipedia - Harold Jackson (American journalist) -- American journalist
Wikipedia - Harold Jackson (VC) -- Recipient of the Victoria Cross
Wikipedia - Harold Stephen Black
Wikipedia - Harold Warters Jackson -- Lord Mayor of Sheffield in 1930
Wikipedia - Harper (film) -- 1966 film by Jack Smight
Wikipedia - Harper Perennial -- paperback imprint of HarperCollins Publishers
Wikipedia - Harriet Backer -- Norwegian painter
Wikipedia - Harriet Howard -- Mistress and financial backer of Louis Napoleon, later Napoleon III of France.
Wikipedia - Harrington jacket -- Type of jacket
Wikipedia - Harrow Way -- Ancient trackway
Wikipedia - Harry Ackerman -- American TV personality
Wikipedia - Harry Blackmun
Wikipedia - Harry Black (politician) -- Australian politician
Wikipedia - Harry Blackstone Jr. -- American magician
Wikipedia - Harry Black (UNICEF) -- Canadian humanitarian
Wikipedia - Harry B. Macklowe -- American real-estate developer
Wikipedia - Harry Freeman-Jackson -- Irish equestrian
Wikipedia - Harry McFarland Bracken -- American philosopher
Wikipedia - Harry McNish -- Scottish carpenter and participant in Ernest Shackleton's Endurance expedition
Wikipedia - Harry Raymond Eastlack -- American medical patient
Wikipedia - Harry R. Jackson Jr. -- American protestant bishop
Wikipedia - Harry Stack Sullivan
Wikipedia - Hart Bridge -- Bridge in Jacksonville, Florida, US
Wikipedia - Hartsfield-Jackson Atlanta International Airport -- Busiest passenger airport in the world, located in the United States
Wikipedia - Harvard Man -- 2001 film by James Toback
Wikipedia - Harvest (software) -- Web-based time tracking software
Wikipedia - Harvest Time at Carditello -- 1791 painting by Jacob Philipp Hackert
Wikipedia - Harvey Jackins
Wikipedia - Hash function security summary -- Publicly known attacks against cryptographic hash functions
Wikipedia - Hatchback -- car body configuration with a rear door that swings upward to provide access to a cargo area
Wikipedia - Hate Forest -- Ukrainian black metal band
Wikipedia - Hatfield neolithic trackway -- Ancient trackway
Wikipedia - Havana (film) -- 1990 film by Sydney Pollack
Wikipedia - Havasu 95 Speedway -- Racetrack
Wikipedia - Hawaiian haystack
Wikipedia - Hawker Siddeley Harrier -- Ground attack aircraft series by Hawker Siddeley, later British Aerospace
Wikipedia - Hawkinsville and Florida Southern Railway -- Former railway that was founded in 1896, operating 43 miles (69 km) of track from Hawkinsville to Worth, Georgia, USA
Wikipedia - Hawlett packard leadership members -- Wikipedia list article
Wikipedia - Haystack boiler
Wikipedia - Haystack Landing -- Historic property in Sonoma County, California.
Wikipedia - Haystack Observatory -- American microwave observatory owned by MIT
Wikipedia - Haystack (PIM)
Wikipedia - Haystack Prayer Meeting -- 1806 meeting in Williamstown, Massachusetts
Wikipedia - Haystacks and Steeples -- 1916 film
Wikipedia - Hayward Field -- Track and field stadium, located in the northwest United States in Eugene, Oregon
Wikipedia - Hayward Mack -- American actor
Wikipedia - Hazel MacKaye -- American theater professional
Wikipedia - Hazel Rodney Blackman -- Jamaican American Fashion Designer, Quilter
Wikipedia - H. Black and Company Building -- United States historic place
Wikipedia - HDtracks
Wikipedia - Head (The Monkees album) -- 1968 soundtrack album by the Monkees
Wikipedia - Health and appearance of Michael Jackson -- Health of a celebrity
Wikipedia - Heal the World Foundation -- Charitable organization founded by entertainer Michael Jackson
Wikipedia - Heal the World -- Song by Michael Jackson
Wikipedia - Healthgrades -- US health specialist tracker
Wikipedia - Heart Attack (1960 film) -- 1960 Australian television play (film)
Wikipedia - Heart Attack (Demi Lovato song) -- 2013 single by Demi Lovato
Wikipedia - Heart Attack Grill -- American restaurant
Wikipedia - Heart attack
Wikipedia - Heart Blackened -- 2017 film by Jung Ji-woo
Wikipedia - Heart Failed (In The Back Of A Taxi) -- 2000 single by the pop band Saint Etienne
Wikipedia - Heathers (TV series) -- American black comedy television series
Wikipedia - Heavenly Creatures -- 1994 New Zealand drama film directed by Peter Jackson
Wikipedia - Heavy-chain antibody -- An antibody consisting of two heavy chains and lacking the two light chains usually found in antibodies.
Wikipedia - Hedgehog slice -- Australian snack
Wikipedia - Heel -- Part of the foot in the back
Wikipedia - Heibao (album) -- 1992 album by Chinese rock band Black Panther
Wikipedia - Heike Drechsler -- German former track and field athlete
Wikipedia - Heinrich Anacker -- Swiss-German author
Wikipedia - Heinz Ackers -- German canoeist
Wikipedia - Heinz Schnackertz -- German cinematographer
Wikipedia - Helena Blackman -- British musical theatre actress (born 1982)
Wikipedia - Helena (packet sailboat) -- Packet ship
Wikipedia - Helen Blackler -- British phycologist and museum curator (1902-1981)
Wikipedia - Helen Blackwell -- American chemist and molecular biologist
Wikipedia - Helen Chatfield Black -- American naturalist and conservationist
Wikipedia - Helen Elleker -- English track and field athlete
Wikipedia - Helen Hunt Jackson -- American writer
Wikipedia - Helen Lackner -- British writer and academic
Wikipedia - Helen Mayer Hacker -- Sociologist and author
Wikipedia - Helicase -- Class of enzymes to unpack an organism's genes
Wikipedia - Heli Koivula Kruger -- Finnish track and field athlete
Wikipedia - Hellmut Schnackenburg -- German conductor and music director
Wikipedia - Hello (company) -- Sleep-tracking device company (2012-2017)
Wikipedia - Hello Down There -- 1969 comedy adventure film by Jack Arnold, Ricou Browning
Wikipedia - Help:Books/Feedback
Wikipedia - Helpmejack Creek -- River tributary in Alaska, the United States
Wikipedia - Help:Menu/Tracking changes
Wikipedia - Hema Sardesai -- Indian playback singer
Wikipedia - Henri Bource -- Dutch-Australian scuba diver, underwater filmmaker, musician and shark attack survivor
Wikipedia - Henrietta Lacks -- American woman whose cancer cells produced the HeLa immortalised cell line
Wikipedia - Henry Acker -- American politician from Michigan and Minnesota
Wikipedia - Henry Alan Leeke -- British track and field athlete
Wikipedia - Henry Barracks, Puerto Rico -- United States Army base located in Cayey, Puerto Rico
Wikipedia - Henry Black (Saskatchewan politician) -- Saskatchewan politician)
Wikipedia - Henry Blackwood -- Royal Navy officer
Wikipedia - Henry Carr -- American track and field athlete
Wikipedia - Henry Dugwell Blackadar -- Nova Scotia newspaper editor and publisher
Wikipedia - Henry E. Blackman -- American politician
Wikipedia - Henry Edward Cusack -- Irish mechanical engineer
Wikipedia - Henry Frayne (athlete) -- Australian track and field athlete
Wikipedia - Henry Grace a Dieu -- 16th century carrack of English construction, flagship of Henry VIII
Wikipedia - Henry Jackson (athlete) -- Jamaican athlete
Wikipedia - Henry Jackson (Minnesota pioneer) -- American pioneer
Wikipedia - Henry Jackson Watt
Wikipedia - Henry Leaf -- British rackets player
Wikipedia - Henry Macintosh -- Scottish track and field athlete
Wikipedia - Henry Mackenzie -- 18th/19th-century Scottish lawyer and writer
Wikipedia - Henry Marie Brackenridge -- American lawyer and politician
Wikipedia - Henry Marsh (runner) -- American track athlete
Wikipedia - Henry M. Jackson High School -- School in Mill Creek, Washington
Wikipedia - Henry M. Jackson -- American politician (1912-1983)
Wikipedia - Henry M. Jackson Wilderness -- Protected area in the United States
Wikipedia - Henry Noble MacCracken
Wikipedia - Henry Pollack (geophysicist)
Wikipedia - Henry St. John Thackeray -- British biblical scholar (1869-1930)
Wikipedia - Henry T. Backus -- American politician
Wikipedia - Henry Thackthwaite -- British soldier (b. 1904, d. 1982)
Wikipedia - Henschel Hs 129 -- German twin engine WWII ground attack aircraft
Wikipedia - Hephaestus -- Greek god of blacksmiths
Wikipedia - Heptathlon -- Athletic track and field competition
Wikipedia - Herbert Flack -- Canadian speed skater
Wikipedia - Herbert L. Packer -- American criminologist
Wikipedia - Herbrand Sackville, 9th Earl De La Warr -- British peer
Wikipedia - Here in the Real World -- 1990 album by Alan Jackson
Wikipedia - Her Majesty (song) -- Hidden track on Abbey Road
Wikipedia - Herman Backer -- Norwegian architect
Wikipedia - Herman Frazier -- American track and field athlete, college athletics administrator
Wikipedia - Herman I. Quackenboss -- American politician
Wikipedia - Hermite constant -- Constant relating to close packing of spheres
Wikipedia - Herr's Snacks -- Brand of snack food
Wikipedia - Herschel Supply Co. -- Hipster retro backpack manufacturer
Wikipedia - Hertha E. Flack -- Nurse
Wikipedia - Hessian Barracks -- United States historic place
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Wikipedia - Hetmans of Zaporizhian Cossacks
Wikipedia - Hewlett Packard Company
Wikipedia - Hewlett-Packard Company
Wikipedia - Hewlett Packard Enterprise Networking
Wikipedia - Hewlett Packard Enterprise -- American information technology company
Wikipedia - Hewlett-Packard Journal
Wikipedia - Hewlett-Packard spying scandal
Wikipedia - Hewlett Packard
Wikipedia - Hewlett-Packard
Wikipedia - Hey (Fais song) -- 2016 single by Fais featuring Afrojack song
Wikipedia - Hey Hey, My My (Into the Black) -- Song of Neil Young
Wikipedia - Hickory Motor Speedway -- Race track
Wikipedia - Hidayatullah (singer) -- Pashto folk musician and playback singer
Wikipedia - Higashi-Shimizu Frequency Converter -- HVDC back-to-back station in Japan
Wikipedia - High Black Forest -- Region in Baden-Wurttemberg, Germany
Wikipedia - High capacity oceanographic lithium battery pack -- A type of battery pack used by oceanographers
Wikipedia - Higher Ground Productions -- media production company founded by Barack and Michelle Obama
Wikipedia - Higher (Peter Joback song) -- 2000 song by Peter Joback
Wikipedia - High jump -- Track and field event
Wikipedia - High School Musical 2 (soundtrack) -- Album
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Wikipedia - High School U.S.A. -- 1983 television film by Jack Bender and Rod Amateau
Wikipedia - High-Speed Downlink Packet Access
Wikipedia - High Speed Packet Access
Wikipedia - High stakes backgammon -- match-player backgammon
Wikipedia - High temperature hydrogen attack -- Steel-related engineering problem
Wikipedia - Higienopolis-Mackenzie (Sao Paulo Metro) -- Sao Paulo Metro station
Wikipedia - Hijack (1973 film) -- 1973 film by Leonard Horn
Wikipedia - Hijacked journals
Wikipedia - Hijackers in the September 11 attacks -- Wikimedia list article
Wikipedia - Hijack Stories -- 2000 film
Wikipedia - Hillary Bor -- American track and field athlete
Wikipedia - Hillbilly Blitzkrieg -- 1942 film by Roy Mack
Wikipedia - Hill House, Helensburgh -- Home in Helensburgh, Scotland designed by Charles Rennie Mackintosh
Wikipedia - Hill Valley (Back to the Future) -- Fictional city in the Back to the Future film series
Wikipedia - Himalayan flameback -- Species of bird
Wikipedia - Himasha Eashan -- Sri Lankan track and field athlete
Wikipedia - Hipercor bombing -- Car bomb attack by the Basque separatist organisation ETA in 1987 in Barcelona
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Wikipedia - Hipodromo de la Castellana -- Spanish horse racetrack in Madrid
Wikipedia - Hiroki Yokoyama (speed skater) -- Japanese short-track speed skater
Wikipedia - Hiroko Sadakane -- Japanese short-track speed-skater
Wikipedia - His Back Against the Wall -- 1922 film
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Wikipedia - Histone -- Family proteins package and order the DNA into structural units called nucleosomes.
Wikipedia - Historical background of the New Testament -- Historical and cultural context of the canonical gospels and the life of Jesus
Wikipedia - Historical geographic information system -- GIS tracking temporal changes
Wikipedia - Historically black colleges and universities -- Colleges and universities historically for African-Americans
Wikipedia - Historically black colleges
Wikipedia - Historically black university
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Wikipedia - History of WWE SmackDown -- History of the WWE professional wrestling television show SmackDown
Wikipedia - HIStory: Past, Present and Future, Book I -- album by Michael Jackson
Wikipedia - HIStory (song) -- 1995 song by Michael Jackson
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Wikipedia - Hit-and-run tactics -- Military doctrine of evasive attacks
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Wikipedia - Hit the Saddle -- 1937 film by Mack V. Wright, George Blair
Wikipedia - H. Jack Geiger -- American physician
Wikipedia - HK-5000G -- Chinese carrier-based attack aircraft
Wikipedia - HMS Actaeon (U07) -- Modified Black Swan-class sloop
Wikipedia - HMS Battler (D18) -- Attacker-class escort carrier
Wikipedia - HMS Chanticleer (U05) -- Modified Black Swan-class sloop
Wikipedia - HMS Crane (U23) -- Modified Black Swan-class sloop
Wikipedia - HMS Cygnet (U38) -- Modified Black Swan-class sloop
Wikipedia - HMS Duncan (F80) -- Blackwood-class frigate of the Royal Navy
Wikipedia - HMS Hind (U39) -- Modified Black Swan-class sloop
Wikipedia - HMS Hunter (D80) -- 1943 Attacker-class escort carrier later converted to a merchant ship
Wikipedia - HMS Lark (U11) -- Modified Black Swan-class sloop
Wikipedia - HMS Mackay (D70) -- Scott class, Admiralty type flotilla leader
Wikipedia - HMS Magpie (U82) -- Royal Navy Modified Black Swan-class sloop launched in 1943 and broken up in 1959
Wikipedia - HMS Modeste (U42) -- Modified Black Swan-class sloop
Wikipedia - HMS Nereide (U64) -- Modified Black Swan-class sloop
Wikipedia - HMS Opossum (U33) -- Modified Black Swan-class sloop
Wikipedia - HMS Prospero (1837) -- 19th c. British paddle steamer and Admiralty packet
Wikipedia - HMS Pursuer (D73) -- 1943 Attacker-class escort carrier
Wikipedia - HMS Redpole (U69) -- Modified Black Swan-class sloop
Wikipedia - HMS Russell (F97) -- Blackwood-class frigate
Wikipedia - HMS Snipe (U20) -- Modified Black Swan-class sloop
Wikipedia - HMS Sparrow (U71) -- Modified Black Swan-class sloop
Wikipedia - HMS Tracker (D24) -- 1943 Attacker-class escort aircraft carrier
Wikipedia - HMS Tracker (P274) -- 1998 Archer-class patrol and training vessel
Wikipedia - HMS Woodcock (U90) -- Modified Black Swan-class sloop
Wikipedia - HMT Bracklyn -- British fishing trawler
Wikipedia - H. N. Black -- American architect
Wikipedia - Hochfirst (Black Forest) -- Mountain in Germany
Wikipedia - Hoffman's packing puzzle -- Assembly puzzle named after Dean Hoffman
Wikipedia - Hogback (geology) -- A long, narrow ridge or a series of hills with a narrow crest and steep slopes of nearly equal inclination on both flanks
Wikipedia - Hogback (New York) -- Mountain in New York State
Wikipedia - Hogback (sculpture) -- Stone carved Anglo-Scandinavian sculpture
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Wikipedia - Hold Back the Dawn -- 1941 film by Mitchell Leisen
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Wikipedia - Hold Back Tomorrow -- 1955 film
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Wikipedia - Hollister Jackson -- American politician
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Wikipedia - Home Alone 4: Taking Back the House -- 2002 American television film directed by Rod Daniel
Wikipedia - Homebrew (package manager) -- Software installation management software
Wikipedia - Homecoming -- Tradition of welcoming back alumni of a school
Wikipedia - Homestead-Miami Speedway -- Motorsport track in the United States
Wikipedia - Homoclinal ridge -- Ridge with a moderate sloping backslope and steeper frontslope
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Wikipedia - Honeysuckle Creek Tracking Station -- Former NASA earth station in Australia
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Wikipedia - Honker Union -- Hacker group
Wikipedia - Honky Tonk (1941 film) -- 1941 film by Jack Conway
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Wikipedia - Hope Downs -- Studio album by Rolling Blackouts Coastal Fever
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Wikipedia - Horatio Balch Hackett -- American biblical scholar (1808-1875)
Wikipedia - Horatio B. Hackett -- American architect
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Wikipedia - Horse tack
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Wikipedia - Hounds and Jackals
Wikipedia - Hounds and jackals -- Ancient Egyptian board game
Wikipedia - House of Blackmail -- 1953 film
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Wikipedia - Howard Backen -- American architect (born 1936)
Wikipedia - Howard Hoffman (athlete) -- American track and field athlete
Wikipedia - Howard University -- Historically black university in Washington, D.C., US
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Wikipedia - How Dark the Nights Are on the Black Sea -- 1989 film
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Wikipedia - HP-16C -- Programmable calculator produce by Hewlett-Packard
Wikipedia - HP 200LX -- Personal digital assistant manufactured by Hewlett-Packard
Wikipedia - HP-21 -- Scientific calculator by Hewlett-Packard
Wikipedia - HP-28 series -- Series of graphing calculators produced by Hewlett-Packard
Wikipedia - HP 35s -- Programmable scientific calculator produced by Hewlett-Packard
Wikipedia - HP 38G -- Graphing calculator by Hewlett-Packard
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Wikipedia - HP 49/50 series -- Series of graphing calculators by Hewlett-Packard
Wikipedia - HP Kittyhawk microdrive -- Hard disk drive introduced by Hewlett-Packard in 1992
Wikipedia - HP Pavilion -- Line of computers produced by Hewlett-Packard
Wikipedia - HP ProBook -- Laptop line manufactured by Hewlett-Packard
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Wikipedia - H. T. Hackney Company -- American wholesale grocery distributor
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Wikipedia - Hubstaff -- Maker of time tracking software
Wikipedia - Hu chemical attacks
Wikipedia - Huey P. Newton -- Co-founder of the Black Panther Party
Wikipedia - Hughie Mack -- American actor
Wikipedia - Hugh Jackman -- Australian actor, singer, and producer
Wikipedia - Hugh Jackson (paediatrician)
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Wikipedia - Hugh Mackay, 14th Lord Reay -- British politician
Wikipedia - Hugo Black III -- American politician
Wikipedia - Hugo Black Jr. -- American attorney and legal author
Wikipedia - Hugo Black -- Former Associate Justice of the Supreme Court of the United States
Wikipedia - Hugo Gernsback -- Luxembourgian American inventor, writer, editor, and publisher
Wikipedia - Hugo Herrnhof -- Short track speed skater
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Wikipedia - Human back -- Body part
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Wikipedia - Human firecracker
Wikipedia - Human Nature (Michael Jackson song) -- song by Michael Jackson
Wikipedia - Human shield -- Civilians placed around a target to discourage enemy attacks
Wikipedia - Humpback Mountain (Cascades) -- Mountain in Washington state, USA
Wikipedia - Humpy Wheeler -- American auto racing promoter, race track manager, and consultant
Wikipedia - Hunchback (video game)
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Wikipedia - Hurst and Blackett
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Wikipedia - Hussein Adan Isack
Wikipedia - Huston-Tillotson University -- Historically black university in Austin, Texas
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Wikipedia - Hypothalamic-pituitary-adrenal axis -- Set of physiological feedback interactions
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Wikipedia - Hyrule Warriors -- 2014 hack and slash video game published by Nintendo and Koei Tecmo
Wikipedia - I-70 Speedway -- Racetrack
Wikipedia - I Am Guilty (1921 film) -- 1921 film by Jack Nelson
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Wikipedia - Ian Hacking
Wikipedia - Ian Murray Mackerras
Wikipedia - Ian Reay Mackay
Wikipedia - Ian Schuback -- Australian bowls player
Wikipedia - I Believe (Sounds of Blackness song) -- 1994 single by Sounds of Blackness
Wikipedia - IBM 7 track
Wikipedia - IBM Solid Logic Technology -- Method for packaging electronic circuitry
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Wikipedia - Ice Cream (Blackpink and Selena Gomez song) -- 2020 single by Blackpink and Selena Gomez
Wikipedia - Ice floe -- A large pack of floating ice
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Wikipedia - Ida Noddack -- German chemist
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Wikipedia - IEEE 1914.1 -- A standard for packet-based fronthaul transport networks
Wikipedia - IEEE Jack S. Kilby Signal Processing Medal
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Wikipedia - II (Lords of Black album) -- 2016 studio album by Lords of Black
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Wikipedia - Ilyushin Il-2 -- Soviet ground attack aircraft of WWII
Wikipedia - IMacros -- Browser-based application for macro recording, editing and playback
Wikipedia - I'm a Fool to Want You -- Original song written and composed by Frank Sinatra, Jack Wolf, Joel Herron; first recorded by Frank Sinatra
Wikipedia - Image Packaging System
Wikipedia - ImageShack -- American image hosting website
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Wikipedia - I'm Amazed -- My Morning Jacket song
Wikipedia - Imeson Field -- Airport in Jacksonville, FL, US, closed in 1968
Wikipedia - I'm Goin' to Fight My Way Right Back to Carolina -- Song composed by Billy Baskette
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Wikipedia - Imma Be -- Song by The Black Eyed Peas
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Wikipedia - Impulse Tracker
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Wikipedia - Income bracket
Wikipedia - Inconsolable -- 2007 single by Backstreet Boys
Wikipedia - Incontinence (philosophy) -- A lack of self-restraint
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Wikipedia - Incremental backup -- Backup containing only changes since the last backup
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Wikipedia - Indestructible Man -- 1956 film by Jack Pollexfen
Wikipedia - Index of articles related to BlackBerry OS -- Wikipedia index
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Wikipedia - Indiana Jones and the Last Crusade (soundtrack) -- album by John Williams
Wikipedia - Indian and jackrabbits
Wikipedia - Indianapolis Motor Speedway -- Motorsport track in Indianapolis, Indiana, USA
Wikipedia - Indian black turtle -- Species of reptile found in South Asia
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Wikipedia - Indrani Wijebandara -- Sri Lankan songstress and playback singer
Wikipedia - Inductrack
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Wikipedia - Inez McCormack -- trade union leader and activist
Wikipedia - Inference attack -- Data mining technique
Wikipedia - Inferno (soundtrack) -- soundtrack to Dario Argento's film of the same title
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Wikipedia - Inglis Barracks -- Military installation in London
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Wikipedia - Inigo Jackson -- English actor
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Wikipedia - I Not Stupid Too -- 2006 Singaporean film directed by Jack Neo
Wikipedia - I Not Stupid -- 2002 Singaporean comedy film directed by Jack Neo
Wikipedia - Insatiable (TV series) -- American black comedy-drama streaming television series
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Wikipedia - Intermediate-mass black hole
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Wikipedia - Internet backbone
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Wikipedia - Internet Watch Foundation and Wikipedia -- Blacklist of Wikipedia in the UK
Wikipedia - Internetwork Packet Exchange
Wikipedia - Interpolation attack
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Wikipedia - Interrupt coalescing -- Technique in which events which would normally trigger a hardware interrupt are held back
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Wikipedia - Invitations to the first inauguration of Barack Obama -- 1,000,000 letters inviting people to celebrate the inauguration of Barack Obama as the 44th U.S. President
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Wikipedia - Ion track technology (track etching)
Wikipedia - Ion track technology (track replication)
Wikipedia - I/O request packet
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Wikipedia - Iowa State Cyclones track and field
Wikipedia - IP fragmentation attack -- Cyberattack method based on Internet Protocol fragmentation
Wikipedia - IP header -- Supplemental data in an IP packet
Wikipedia - IP routing -- Process used to determine which path a packet or datagram can be sent
Wikipedia - Ira Black -- American physician and neuroscientist
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Wikipedia - Irene McCormack
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Wikipedia - Irina Velihanova -- Turkmenistan track and field athlete
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Wikipedia - Iron Man 3 (soundtrack)
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Wikipedia - Iron Man (soundtrack)
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Wikipedia - Issue tracking system
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Wikipedia - Itchepackesassa Creek -- Creek in Florida, United States
Wikipedia - I Think It's Love -- 1986 song by Jermaine Jackson
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Wikipedia - Iverson bracket
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Wikipedia - Jack (2014 film) -- 2014 film
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Wikipedia - Jack Adams Award -- Ice hockey award
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Wikipedia - Jack Adler -- American comics artist
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Wikipedia - Jack Agazarian -- English espionage agent
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Wikipedia - Jack Aiken -- Australian politician
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Wikipedia - Jack A. Naglieri
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Wikipedia - Jack Anderson (cyclist) -- Australian bicycle racer
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Wikipedia - Jack Anderson (figure skater) -- American figure skater
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Wikipedia - Jack and Jenny -- 1963 film
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Wikipedia - Jack Andraka
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Wikipedia - Jack and the Beanstalk (1917 film) -- 1917 film by Chester M. Franklin
Wikipedia - Jack and the Beanstalk (1931 film) -- 1931 film
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Wikipedia - JACK Audio Connection Kit -- Professional sound server daemon for Unix-like operating systems
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Wikipedia - Jack Baskin School of Engineering
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Wikipedia - Jack Black filmography -- Jack Black's roles in film, TV, and video games
Wikipedia - Jack Black -- American actor and musician
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Wikipedia - Jackboot Mutiny -- 1955 film
Wikipedia - Jackboot -- Military boot
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Wikipedia - Jack Brooksbank -- Wine merchant, brand ambassor and husband to Princess Eugenie
Wikipedia - Jack Brooks (lyricist) -- American lyricist
Wikipedia - Jack Bruce -- Scottish singer-songwriter and composer, bass guitarist of Cream
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Wikipedia - Jack Buckner -- British athlete
Wikipedia - Jack Buck -- American sportscaster
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Wikipedia - Jack Burke Sr. -- American golfer
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Wikipedia - Jack Burnham -- American art historian
Wikipedia - Jack Burns (golfer) -- Scottish golfer
Wikipedia - Jack Burns -- American actor
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Wikipedia - Jack Burton (equestrian) -- American equestrian
Wikipedia - Jack Busson -- English golfer
Wikipedia - Jack Butler (author) -- American writer
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Wikipedia - Jack Cade's Rebellion -- Popular revolt in England, 1450
Wikipedia - Jack Cade
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Wikipedia - Jack Campbell (golfer) -- Scottish golfer
Wikipedia - Jack Carington Smith -- Australian artist
Wikipedia - Jack Carlson (rowing) -- American rowing coxswain and author
Wikipedia - Jack Carr (billiards player) -- 19th Century player of English billiards
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Wikipedia - Jack Carroll (hurler) -- Irish hurler
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Wikipedia - Jack Coggins bibliography -- Wikipedia bibliography
Wikipedia - Jack Coggins -- English painter
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Wikipedia - Jack Cole (artist) -- American cartoonist
Wikipedia - Jack Coleman (actor) -- American actor and screenwriter
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Wikipedia - Jack Cole (scientist)
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Wikipedia - Jack Combs (ice hockey) -- American professional ice hockey forward
Wikipedia - Jack Conley (actor) -- American actor
Wikipedia - Jack Conners -- American Democratic Party politician
Wikipedia - Jack Connolly (actor) -- American actor
Wikipedia - Jack Connolly (ice hockey, born 1989) -- American professional ice hockey center
Wikipedia - Jack Conte -- American musician and entrepreneur
Wikipedia - Jack Conway (filmmaker) -- Film director, actor
Wikipedia - Jack Conway (politician) -- American politician from Kentucky
Wikipedia - Jack Copeland (surgeon) -- American cardiothoracic surgeon
Wikipedia - Jack Copeland
Wikipedia - Jack Corliss -- Geochemical oceanographer, discoverer of geothermal vent life, origin of life investigator
Wikipedia - Jack Corrigan (sportscaster) -- American sports broadcaster and author
Wikipedia - Jack Cosgrove (special effects artist) -- Special effects artist
Wikipedia - Jack Coupar -- Canadian politician
Wikipedia - Jack Courtney (figure skater) -- American pair skater
Wikipedia - Jack Cover -- American physicist
Wikipedia - Jack Cowin -- Canadian-Australian businessman
Wikipedia - Jack Cox (Texas politician) -- American politician
Wikipedia - Jack Crawford (cricketer)
Wikipedia - Jack Crawford (politician) -- Australian politician
Wikipedia - Jack Creek Fire -- 2017 wildfire in Okanogan-Wenatchee National Forest, Washington, US
Wikipedia - Jack Cropp -- New Zealand sailor
Wikipedia - Jack Cunningham, Baron Cunningham of Felling -- Former British Labour politician
Wikipedia - Jack Cunningham (screenwriter) -- American screenwriter
Wikipedia - Jack Curtis (actor) -- American actor
Wikipedia - Jack Curtis Dubowsky -- American composer
Wikipedia - Jack Cutmore-Scott -- English actor
Wikipedia - Jack Cutting (animator) -- American animator
Wikipedia - Jack Cuzick
Wikipedia - Jack Dalrymple -- 32nd Governor of North Dakota
Wikipedia - Jack Daniel -- American distiller and founder of Jack Daniel's Tennessee whiskey distillery.
Wikipedia - Jack Dann -- American writer
Wikipedia - Jack Davenport -- British actor
Wikipedia - Jack David Dunitz
Wikipedia - Jack Davis (Canadian politician) -- Canadian politician
Wikipedia - Jack Davis (cartoonist) -- American cartoonist
Wikipedia - Jack Davis (hurdler) -- American hurdler
Wikipedia - Jackdaw (band)
Wikipedia - Jackdaws (novel) -- World War II spy thriller by Ken Follett
Wikipedia - Jackdaw
Wikipedia - Jack Dean (actor) -- American actor
Wikipedia - Jack Delinger -- American bodybuilder
Wikipedia - Jack Dempsey (politician) -- Australian politician
Wikipedia - Jack Denham -- Australian horse trainer
Wikipedia - Jack Dennis
Wikipedia - Jack Denton -- British actor
Wikipedia - Jack Derges -- British actor
Wikipedia - Jack DeSena -- American actor (born 1987)
Wikipedia - Jack Deveraux -- Fictional character from the soap opera Days of Our Lives
Wikipedia - Jack Deverell -- British Army officer
Wikipedia - Jack Devnarain -- South African actor
Wikipedia - Jack D. Hunter -- American writer
Wikipedia - Jack Diamond (architect) -- Canadian architect
Wikipedia - Jack Diamond (Canadian businessman) -- Canadian businessman
Wikipedia - Jack Diamond (radio personality) -- American photographer and radio personality
Wikipedia - Jack Dishel -- American musician
Wikipedia - Jack Dixon (scientist) -- American biologist
Wikipedia - Jack D. Keene -- Professor of Molecular Genetics and Microbiology
Wikipedia - Jack Dodson -- American actor
Wikipedia - Jack Doherty (potter) -- Northern Irish studio potter and author
Wikipedia - Jack Dongarra
Wikipedia - Jack Donnelly -- British actor
Wikipedia - Jack Donner -- American actor
Wikipedia - Jack Dormand -- British politician
Wikipedia - Jack Dorsey -- American internet computer software executive and CEO of Twitter and Square
Wikipedia - Jack Dougherty (actor) -- American actor
Wikipedia - Jack Douglas (record producer) -- American record producer
Wikipedia - Jack Douglass -- American Internet personality
Wikipedia - Jack Downey -- Australian sailor
Wikipedia - Jack Downing (ice hockey) -- American professional ice hockey forward
Wikipedia - Jack Downing (sculptor) -- British sculptor
Wikipedia - Jack Doyle (equestrian) -- Irish equestrian
Wikipedia - Jack Doyle -- Irish boxer and singer
Wikipedia - Jack Drescher -- American psychiatrist and psychoanalyst
Wikipedia - Jack Dromey -- British Labour politician
Wikipedia - Jack Duarte -- Mexican actor and singer
Wikipedia - Jack Du Brul -- American author
Wikipedia - Jack Duffy (actor) -- American actor
Wikipedia - Jack Duffy -- Canadian actor
Wikipedia - Jack Duggan (politician) -- Australian politician
Wikipedia - Jack Duncan (soccer) -- Australian goalkeeper
Wikipedia - Jack Dunham (psychologist) -- American psychologist
Wikipedia - Jack Dunlap -- US Army soldier and Soviet spy
Wikipedia - Jack Dunlop -- 19th century American outlaw
Wikipedia - Jack Dunnett -- British politician
Wikipedia - Jack Dunn (figure skater) -- British figure skater
Wikipedia - Jack'd -- Chat and dating app
Wikipedia - Jack Dykinga -- American photographer
Wikipedia - Jack Dylan Grazer -- American actor
Wikipedia - Jack Earls -- American country and rockabilly singer
Wikipedia - Jack Eastwood -- Canadian figure skater
Wikipedia - Jack E. Bairstow -- American lawyer and politician
Wikipedia - Jack E. Bresenham
Wikipedia - Jack Eckerd
Wikipedia - Jack E. Conger -- American flying ace
Wikipedia - Jack Edmonds -- American/Canadian mathematician and computer scientist
Wikipedia - Jack Edwards (American politician) -- American politician
Wikipedia - Jack Egers -- Canadian retired ice hockey right winger
Wikipedia - Jack Elam -- American film and television actor
Wikipedia - Jack Elder (luger) -- American luger
Wikipedia - Jack Elder -- New Zealand politician
Wikipedia - Jack E. Leonard -- American comedian
Wikipedia - Jack El-Hai
Wikipedia - Jackelina Heredia -- Colombian weightlifter
Wikipedia - Jackelin Diaz -- Venezuelan judoka
Wikipedia - Jack Ellerton Becker
Wikipedia - Jack Ellis Haynes -- Photographer and concessionaire of Yellowstone National Park (1884-1962)
Wikipedia - Jack Ellis (writer) -- Australian writer
Wikipedia - Jack Elrod -- American cartoonist
Wikipedia - Jack Elton Bresenham
Wikipedia - Jack Ely -- American guitarist and singer
Wikipedia - Jack Emanuel -- Australian recipient of the George Cross
Wikipedia - Jack Emblow -- British jazz accordionist
Wikipedia - Jack Emmert -- American game designer
Wikipedia - Jack Endino -- American producer and musician
Wikipedia - Jackendoff
Wikipedia - Jack E. Steele
Wikipedia - Jacket's Field Long Barrow -- Neolithic long barrow in Kent, England
Wikipedia - Jacket -- Clothing for the upper body
Wikipedia - Jack Evans (musician) -- American musician and songwriter
Wikipedia - Jack Falahee -- American actor and singer
Wikipedia - Jack Faxon -- American politician
Wikipedia - Jack Fearey -- American television pioneer
Wikipedia - Jack Feldman (songwriter) -- American Tony Award-winning lyricist
Wikipedia - Jack Feleti -- Niuean weightlifter
Wikipedia - Jack Fellure -- American politician
Wikipedia - Jack Ferguson (golfer) -- Scottish golfer
Wikipedia - Jack Ferguson -- Australian politician
Wikipedia - Jack Ferreira -- American ice hockey executive
Wikipedia - Jack Fiddler -- Chief and shaman
Wikipedia - Jackfield Halt railway station -- Defunct unstaffed request stop on the Severn Valley ralway line in Shropshire, England
Wikipedia - Jack Fier -- American film producer
Wikipedia - Jack Fincher (screenwriter) -- American screenwriter and journalist
Wikipedia - Jack Findlay -- Australian motorcycle racer
Wikipedia - Jack Fingleton -- Australian cricketer and journalist
Wikipedia - Jack Finney
Wikipedia - Jack Finsterer -- Australian actor
Wikipedia - Jack Finucane -- Irish Catholic missionary and co-founder of Concern
Wikipedia - Jackfish, Saskatchewan -- Hamlet in Saskatchewan, Canada
Wikipedia - Jack Flag
Wikipedia - Jack Flaherty (gymnast) -- British gymnast
Wikipedia - Jack Fleck -- American professional golfer
Wikipedia - Jack Fleming -- American sports announcer
Wikipedia - Jack Flett -- Canadian lacrosse player
Wikipedia - Jack Foley (sound effects artist) -- American sound effects developer
Wikipedia - Jackfork Sandstone -- Geologic formation in Oklahoma and Arkansas, United States
Wikipedia - Jack Forrester -- Scottish-American golfer
Wikipedia - Jack Foster (cricketer) -- English cricketer and army officer
Wikipedia - Jack French -- Recipient of the Victoria Cross
Wikipedia - Jack Fritscher -- American writer
Wikipedia - Jack Froese -- Canadian politician
Wikipedia - Jack Frost (1997 film) -- 1997 American horror comedy film directed by Michael Cooney
Wikipedia - Jack Frost (TV special) -- 1979 Christmas television special by Jules Bass
Wikipedia - Jack Frost -- Personification of frost and cold weather
Wikipedia - Jackfruit -- Species of flowering plant in the fig and mulberry family Moraceae
Wikipedia - Jack Frusciante Left the Band -- 1996 film by Enza Negroni
Wikipedia - Jack Frye -- American aviation pioneer
Wikipedia - Jack Fulk -- American businessman
Wikipedia - Jack Gage (director) -- Film director
Wikipedia - Jack Gantos -- American author of children's books
Wikipedia - Jack Garfein -- American film director
Wikipedia - Jack Garman
Wikipedia - Jack Garrett (Criminal Minds: Beyond Borders) -- Character in American television series Criminal Minds: Beyond Borders
Wikipedia - Jack Gatecliff -- Canadian sports journalist, ice hockey and lacrosse player
Wikipedia - Jack Gaudin -- British professional golfer
Wikipedia - Jack Gaughan Award
Wikipedia - Jack Gauldie -- Canadian pathologist
Wikipedia - Jack Geddes (curler) -- Canadian curler
Wikipedia - Jack Gerke -- Australian Army officer
Wikipedia - Jack Germond -- American journalist, author, and pundit
Wikipedia - Jack Gilbert
Wikipedia - Jack Gilpin -- American actor
Wikipedia - Jack Ging -- United States actor and sportsman
Wikipedia - Jack Glatzer -- American violinist
Wikipedia - Jack Gleeson -- Irish actor
Wikipedia - Jack Goes Boating (play) -- Play written by Robert Glaudini
Wikipedia - Jack Goldman
Wikipedia - Jack Golson
Wikipedia - Jack Goody
Wikipedia - Jack Gorski -- American reproductive biologist
Wikipedia - Jack Granatstein
Wikipedia - Jack Greenberg (lawyer)
Wikipedia - Jack Green (cricketer) -- Australian cricketer b1921
Wikipedia - Jack Green (karateka) -- British martial artist
Wikipedia - Jack Gunthard -- Swiss gymnast
Wikipedia - Jack Haig (actor) -- British actor
Wikipedia - Jack Hailman -- American zoologist and ethologist
Wikipedia - Jack Halberstam
Wikipedia - Jack Haley -- American actor
Wikipedia - Jack Hall (architect) -- American architect and designer
Wikipedia - Jack Hall (song) -- Traditional song about an English criminal
Wikipedia - Jack Hall (trade unionist) -- American labor organizer (b. 1915, d. 1971)
Wikipedia - Jackhammer (comics) -- Fictional comic book character
Wikipedia - Jack Handey -- 20th and 21st century American humorist
Wikipedia - Jack Hanlon -- American actor
Wikipedia - Jack Harding (hurler) -- Irish hurler
Wikipedia - Jack Hare -- Canadian politician
Wikipedia - Jack Hargreaves (golfer) -- English golfer
Wikipedia - Jack Hargreaves -- British television presenter
Wikipedia - Jack Harkness -- Fictional character in the TV series Doctor Who and Torchwood
Wikipedia - Jack Harlow -- American rapper from Kentucky
Wikipedia - Jack Harold Jones -- Executed American serial killer
Wikipedia - Jack Harper (politician) -- American politician
Wikipedia - Jack Hart-Davis -- South African cricket umpire
Wikipedia - Jack Hasen -- Canadian sailor
Wikipedia - Jack Hatton -- American judoka
Wikipedia - Jack Hawkins (U.S. Marine Corps officer) -- United States Marine Corps officer and writer
Wikipedia - Jack Hawley -- American politician
Wikipedia - Jack Hayward -- English businessman
Wikipedia - Jack Heinz -- American business executive (1908-1987)
Wikipedia - Jack Helm -- U.S. lawman, cowboy, and gunfighter
Wikipedia - Jack Henderson (actor) -- American actor
Wikipedia - Jack Henley -- American screenwriter
Wikipedia - Jack Henry & Associates -- American technology company
Wikipedia - Jack Henry > Associates
Wikipedia - Jack Hermansson -- Swedish mixed martial arts fighter
Wikipedia - Jack (hero)
Wikipedia - Jack Herrick -- American entrepreneur
Wikipedia - Jack Hibbert
Wikipedia - Jack Hickel -- American physician
Wikipedia - Jack Higgins -- British novelist
Wikipedia - Jack Hill (politician) -- American politician
Wikipedia - Jack Hills
Wikipedia - Jack Hilton (author) -- British novelist, essayist, and travel writer
Wikipedia - Jack Hinton -- Recipient of the Victoria Cross
Wikipedia - Jack Hirsh
Wikipedia - Jack Hively -- American actor
Wikipedia - Jack Hobbs
Wikipedia - Jack Hobens -- Scottish-American golfer
Wikipedia - Jack Hodgins -- Canadian novelist and short story writer
Wikipedia - Jack Holden (politician) -- Australian politician
Wikipedia - Jack Holt (actor) -- American actor
Wikipedia - Jack (Homes novel) -- 1990 debut novel by A.M. Homes
Wikipedia - Jack Horkheimer -- American astronomer
Wikipedia - Jack Horner (journalist) -- American sports journalist
Wikipedia - Jack Horner (paleontologist) -- American paleontologist
Wikipedia - Jack Howarth (actor) -- English actor
Wikipedia - Jack Howlett
Wikipedia - Jack Hoxie -- American actor
Wikipedia - Jack Huczek -- American racquetball player
Wikipedia - Jack Hunter (radio host) -- American radio host
Wikipedia - Jack Huston -- British actor
Wikipedia - Jack Hynes (newscaster) -- American newscaster
Wikipedia - Jacki Clerico -- French businessman
Wikipedia - Jacki Cooper -- Australian jazz singer
Wikipedia - Jackie (1921 film) -- 1921 film
Wikipedia - Jackie (2016 film) -- 2016 biographical drama film directed by Pablo Larrain
Wikipedia - Jackie Aina -- Nigerian-American beauty YouTuber
Wikipedia - Jackie Akello -- Ugandan singer/songwriter
Wikipedia - Jackie Akhavan -- British chemist; expert in the chemistry of explosives
Wikipedia - Jackie Alway -- British music publishing executive
Wikipedia - Jackie Appiah -- Canadian-born Ghanaian actress
Wikipedia - Jackie Armstrong-Homeniuk -- Canadian politician
Wikipedia - Jackie Autry -- Widow of Gene Autry
Wikipedia - Jackie Bange -- American journalist
Wikipedia - Jackie Barnes (goalball) -- American Paralympic goalball player
Wikipedia - Jackie Barnes -- Australian musician
Wikipedia - Jackie Barrett -- Canadian powerlifter
Wikipedia - Jackie Basehart -- American actor
Wikipedia - Jackie Baumann -- German athlete
Wikipedia - Jackie Berroyer -- French actor, comedian and writer
Wikipedia - Jackie Biskupski -- American Democratic politician
Wikipedia - Jackie Brady -- British artistic gymnast
Wikipedia - Jackie Brown -- 1997 film directed by Quentin Tarantino
Wikipedia - Jackie Burns -- American actress
Wikipedia - Jackie Cassello -- American gymnast
Wikipedia - Jackie Chan Adventures
Wikipedia - Jackie Chan DC Racing -- Racing team
Wikipedia - Jackie Chandiru -- Ugandan musician
Wikipedia - Jackie Chan -- Hong Kong actor and martial artist
Wikipedia - Jackie Christiansen -- Danish Paralympic athlete
Wikipedia - Jackie Clarkson -- American politician
Wikipedia - Jackie Clune -- British entertainer and writer
Wikipedia - Jackie Condon -- American actor
Wikipedia - Jackie Coogan -- American actor (1914-1984)
Wikipedia - Jackie Cooper -- American actor, director
Wikipedia - Jackie Cumming -- NZ professor in government
Wikipedia - Jackie Curtis -- American actor, writer, singer
Wikipedia - Jackie Dennis -- British singer
Wikipedia - Jackie DeShannon
Wikipedia - Jackie Doyle-Price -- British Conservative politician
Wikipedia - Jackie Earle Haley -- American actor
Wikipedia - Jackie E. Hayes -- American politician
Wikipedia - Jackie Evancho -- American singer
Wikipedia - Jackie Fabulous -- American comedian and actress
Wikipedia - Jackie Ferrara -- American sculptor and draughtswoman
Wikipedia - Jackie French bibliography -- Wikipedia bibliography
Wikipedia - Jackie Gallagher-Smith -- American professional golfer
Wikipedia - Jackie Galloway -- American taekwondo practitioner
Wikipedia - Jackie Gaughan -- American casino owner and businessman
Wikipedia - Jackie Gayda -- American professional wrestler and valet
Wikipedia - Jackie Genova -- Australian exercise instructor
Wikipedia - Jackie Gleason -- American actor, comedian and musician
Wikipedia - Jackie Goss -- American media artist
Wikipedia - Jackie Greene -- American musician
Wikipedia - Jackie Guerrido -- Puerto Rican journalist
Wikipedia - Jackie Gunn -- British bobsledder
Wikipedia - Jackie Hudson -- Catholic nun and anti-nuclear activist (1934-2011)
Wikipedia - Jackie Huggins -- Indigenous Australian historian and writer
Wikipedia - Jackie Hunter -- British scientist
Wikipedia - Jackie Johnson (athlete) -- American heptathlete
Wikipedia - Jackie Johnson (comedian) -- American comedian, actress, writer (born 1984)
Wikipedia - Jackie Joseph -- American actress
Wikipedia - Jackie Joyner-Kersee -- American retired track and field athlete
Wikipedia - Jackie Kashian -- American stand-up comedian
Wikipedia - Jackie Lacey -- American politician and Los Angeles County District Attorney
Wikipedia - Jackie Lance -- Canadian softball player
Wikipedia - Jackie Lane (actress) -- British actress (born 1941)
Wikipedia - Jackie Lawrence (politician)
Wikipedia - Jackie Lockhart -- Scottish curler
Wikipedia - Jackie Lomax -- English guitarist and singer-songwriter
Wikipedia - Jackie Lou Blanco -- Filipino actress
Wikipedia - Jackie Loughery -- American beauty pageant winner turned actress (born 1930)
Wikipedia - Jackie Lumbasi -- Kenyan media personality (born 1979)
Wikipedia - Jackie Lynn Taylor -- American actress
Wikipedia - Jackie MacDonald -- Canadian athlete
Wikipedia - Jackie MacMillan -- American ice hockey coach
Wikipedia - Jackie Mason -- American comedian
Wikipedia - Jackie M. Dooley -- American archivist
Wikipedia - Jackie Moggridge -- Pioneering aviation pilot
Wikipedia - Jackie Moore (singer) -- American musician
Wikipedia - Jackie Moran -- American actor
Wikipedia - Jackie-O Motherfucker -- American experimental rock group
Wikipedia - Jackie Ormes -- American cartoonist
Wikipedia - Jackie Paraiso -- American racquetball player
Wikipedia - Jackie Pement -- Canadian politician
Wikipedia - Jackie Price (bobsleigh) -- British bobsledder
Wikipedia - Jackie Pung -- American golfer
Wikipedia - Jackie Rice -- Filipino actor and model
Wikipedia - Jackie Richardson -- Canadian actor and singer
Wikipedia - Jackie Roberts (umpire) -- Barbadian cricket umpire
Wikipedia - Jackie Robinson (miniseries) -- 2016 television documentary miniseries by Ken Burns
Wikipedia - Jackie Robinson Park -- Public park in Manhattan, New York
Wikipedia - Jackie Robinson
Wikipedia - Jackie Rogers -- Racecar driver from North Carolina
Wikipedia - Jackie Ronne -- American explorer
Wikipedia - Jackie Sanders -- New Zealand social work researcher
Wikipedia - Jackie Schaffer -- American screenwriter
Wikipedia - Jackie Searl -- American actor
Wikipedia - Jackie Sharkey -- Italian boxer (1897-1970)
Wikipedia - Jackie Shroff filmography -- Filmography of Indian actor Jackie Shroff
Wikipedia - Jackie Shroff -- Indian actor
Wikipedia - Jackie Sibblies Drury -- American playwright
Wikipedia - Jackie Siegel -- American socialite, model, actress and beauty pageant director
Wikipedia - Jackie Smith (softball) -- New Zealand softball player
Wikipedia - Jackie Smith-Wood -- British actress
Wikipedia - Jackie Speier -- American politician
Wikipedia - Jackie Stallone -- American astrologer and media personality
Wikipedia - Jackie Stedall -- British mathematics historian
Wikipedia - Jackie Summers -- American microdistiller, writer and CEO
Wikipedia - Jackie Taylor (politician) -- Oregon politician
Wikipedia - Jackie Terry -- Canadian sports shooter
Wikipedia - Jackie Thrasher -- American politician
Wikipedia - Jackie Tohn -- American actress (born 1980)
Wikipedia - Jackie Trad -- Australian politician
Wikipedia - Jackie Traina -- American softball player
Wikipedia - Jackie Trent -- English singer-songwriter and actress
Wikipedia - Jackie Urbanovic -- American cartoonist
Wikipedia - Jackie Vaughn III -- American politician from Michigan
Wikipedia - Jackie Venson -- American singer, songwriter and musician
Wikipedia - Jackie Walker (activist) -- 20th and 21st-century British socialist and writer
Wikipedia - Jackie Walorski -- American politician
Wikipedia - Jackie Warner -- American television personality
Wikipedia - Jackie Wilson (boxer) -- American boxer (1909-1966)
Wikipedia - Jackie Wilson Said (I'm in Heaven When You Smile) -- 1972 single by Van Morrison
Wikipedia - Jackie Wilson -- African-American soul singer-songwriter and performer
Wikipedia - Jackie Woodburne -- Australian actress
Wikipedia - Jackie Worthington -- American barrel racer (b. 1924)
Wikipedia - Jacking in to the Matrix Franchise
Wikipedia - Jack Ingram (actor) -- American actor
Wikipedia - Jack Ingram -- American singer
Wikipedia - JACK Intelligent Agents -- Java framework for system development
Wikipedia - Jack-in-the-box effect -- Type of tank catastrophic kill
Wikipedia - Jack in the Box -- American fast-food restaurant chain
Wikipedia - Jack-in-the-box -- Children's toy
Wikipedia - Jack Irons -- Musician, songwriter
Wikipedia - Jack Irvin -- American politician
Wikipedia - Jacki Sorensen -- Originator of aerobic dancing
Wikipedia - Jacki Weaver -- Australian theatre, film, and television actress
Wikipedia - Jacki -- Indian film Production Designer
Wikipedia - Jack-Jack Attack
Wikipedia - Jack Jackson Jr. -- American politician
Wikipedia - Jack Jersawitz -- American activist (b. 1934, d. 2012)
Wikipedia - Jack Jevne -- American screenwriter
Wikipedia - Jack Johnson (boxer) -- American boxer, became the first African-American world heavyweight champion
Wikipedia - Jack Johnson (film) -- 1970 film
Wikipedia - Jack Johnson (musician) -- American musician
Wikipedia - Jack Johnson (sport shooter) -- American sport shooter
Wikipedia - Jack Jones (Australian politician) -- Australian politician
Wikipedia - Jack J. Yang -- American actor
Wikipedia - Jack Kay Jr. -- Canadian professional golfer
Wikipedia - Jack Kehoe -- American actor
Wikipedia - Jack Keller (athlete) -- American hurdler
Wikipedia - Jack Kelley (ice hockey) -- American ice hockey coach
Wikipedia - Jack Kelly (actor)
Wikipedia - Jack Kemp
Wikipedia - Jack Kennedy (train robber) -- American train robber
Wikipedia - Jack Kerouac bibliography -- Wikipedia bibliography
Wikipedia - Jack Kerouac -- American writer
Wikipedia - Jack Kershaw -- American attorney
Wikipedia - Jack Ketch (horse) -- Irish Thoroughbred racehorse
Wikipedia - Jack Ketch -- English executioner
Wikipedia - Jack Kevorkian -- American pathologist and euthanasia activist
Wikipedia - Jack K. Farris -- Recipient of the Purple Heart medal
Wikipedia - Jack K. Hale -- American mathematician
Wikipedia - Jack Kiefer (golfer) -- American professional golfer
Wikipedia - Jack Kiefer (mathematician)
Wikipedia - Jack Kiefer (statistician)
Wikipedia - Jack Kilby
Wikipedia - Jack Kingston -- American politician
Wikipedia - Jack Kirby bibliography -- Wikipedia bibliography
Wikipedia - Jack Kirby's Galactic Bounty Hunters
Wikipedia - Jack Kirby -- American comic book artist, writer and editor
Wikipedia - Jack Kirkaldy -- Scottish golfer
Wikipedia - Jack Kirksey -- American politician
Wikipedia - Jack Klugman -- American actor
Wikipedia - Jackknife resampling -- Statistical method
Wikipedia - Jackknifing -- Folding of an articulated vehicle
Wikipedia - Jack Koenig -- American actor
Wikipedia - Jack Kolbeck -- American politician
Wikipedia - Jack Kornfield -- American writer and Buddhist teacher
Wikipedia - Jack Krizmanich -- American actor
Wikipedia - Jack Kroll -- American film critic
Wikipedia - Jack Krumpe -- American sports executive
Wikipedia - Jack Kuehler -- American engineer and businessman
Wikipedia - Jackky Bhagnani -- Indian actor
Wikipedia - Jack Ladyman -- American politician, mechanical engineer
Wikipedia - Jack L. Anson -- American fraternity leader
Wikipedia - Jack Larson -- American actor and writer
Wikipedia - Jack La Rue -- American actor (1902-1984)
Wikipedia - Jack Lasenby -- New Zealand writer
Wikipedia - Jack Laugher -- British diver
Wikipedia - Jack Laundon -- British lichenologist and mycologist
Wikipedia - Jack Lawrence -- American songwriter
Wikipedia - Jack Layton
Wikipedia - Jack L. Chalker bibliography -- Wikipedia bibliography
Wikipedia - Jack L. Chalker -- American science fiction and fantasy author
Wikipedia - Jack Le Goff -- French equestrian
Wikipedia - Jack Lemmon -- American actor
Wikipedia - Jack Lenor Larsen -- American textile designer
Wikipedia - Jack Letts -- Alleged ISIS member
Wikipedia - Jack Levin
Wikipedia - Jack Levit -- Canadian real estate developer
Wikipedia - Jack Lewis, Baron Lewis of Newnham -- English chemist
Wikipedia - Jack Lewis (equestrian) -- Irish equestrian
Wikipedia - Jack Liangjie Xu -- Chinese businessman
Wikipedia - Jack Liebowitz -- Ukrainian born American accountant and publisher
Wikipedia - Jack Lindeman
Wikipedia - Jackline Chepngeno -- Kenyan track and field athlete
Wikipedia - Jack Link's Beef Jerky -- American snack company
Wikipedia - Jack Lipson -- American actor
Wikipedia - Jack Litman -- American lawyer
Wikipedia - Jack Little (broadcaster) -- American-born Australian commentator and presenter
Wikipedia - Jack Livingston -- American actor
Wikipedia - Jack Llewelyn Davies
Wikipedia - Jack Lockett -- Australian soldier
Wikipedia - Jack London (film) -- 1943 film by Alfred Santell
Wikipedia - Jack London's
Wikipedia - Jack London -- American author, journalist, and social activist
Wikipedia - Jack Lopresti -- British Conservative politician
Wikipedia - Jack Lord -- American actor
Wikipedia - Jack Lotz -- American wrestling referee
Wikipedia - Jack Lovelock -- New Zealand athlete
Wikipedia - Jack Low -- Australian lawn bowler
Wikipedia - Jack Luden -- American film and television actor
Wikipedia - Jack Lumsden -- Modern pentathlete
Wikipedia - Jack L. Warner -- Canadian-American film executive (1892-1978)
Wikipedia - Jacklyn (ship) -- Floating landing platform owned by Blue Origin
Wikipedia - Jacklyn Wu -- Taiwanese actress and singer
Wikipedia - Jack MacDougall -- New Brunswick green politician
Wikipedia - Jack MacDuff -- Canadian curler and air traffic controller
Wikipedia - Jack MacGowran -- Irish actor
Wikipedia - Jack Mackey -- Recipient of the Victoria Cross
Wikipedia - Jack MacLaren -- Canadian politician
Wikipedia - Jack Maguire (golfer) -- American golfer
Wikipedia - Jack Mahoney (ethicist)
Wikipedia - Jack Malloch -- South African-born Rhodesian pilot, ''sanctions-buster'' and entrepreneur
Wikipedia - Jack Mann (winemaker) -- Australian winemaker
Wikipedia - Jack Marshall -- Prime Minister of New Zealand, politician
Wikipedia - Jack Marshman -- Welsh mixed martial arts fighter
Wikipedia - Jack Marsh -- Australian cricketer (c1874-1916)
Wikipedia - Jack Marton -- Australian taekwondo practitioner
Wikipedia - Jack Ma -- Chinese businessman
Wikipedia - Jack Maxsted -- Art director
Wikipedia - Jack M. Campbell -- American politician
Wikipedia - Jack McCall -- Murderer of Wild Bill Hickok
Wikipedia - Jack McConnell -- Former First Minister of Scotland, Labour life peer
Wikipedia - Jack McCoy -- Law & Order character
Wikipedia - Jack McDonald (actor) -- American actor
Wikipedia - Jack McDuff -- American jazz organist and organ trio bandleader
Wikipedia - Jack McFarland -- Fictional character from Will and Grace
Wikipedia - Jack McGowan (golfer) -- American golfer
Wikipedia - Jack McGuire -- American politician
Wikipedia - Jack McKenna (runner) -- British athlete
Wikipedia - Jack McManus (singer) -- British musician
Wikipedia - Jack McMullen -- English actor
Wikipedia - Jack M-CM-^\ -- American DJ duo consisting of electronic music producers Skrillex and Diplo
Wikipedia - Jack Meiland
Wikipedia - Jack Melick -- American bandleader
Wikipedia - Jack Mendl -- Argentine cricketer and educator
Wikipedia - Jack Mercer -- American actor, animator and writer
Wikipedia - Jack Messina -- American actor
Wikipedia - Jack Metcalfe -- Australian athlete
Wikipedia - Jack M. Feldman -- American psychologist
Wikipedia - Jack Michael
Wikipedia - Jack Miles -- American writer
Wikipedia - Jack Miller (athlete) -- Canadian athlete
Wikipedia - Jack Mills (art director) -- American set decorator
Wikipedia - Jack Minker
Wikipedia - Jack M. Murphy -- American lawyer and politician from Idaho
Wikipedia - Jack Monroe (character)
Wikipedia - Jack Monroe -- British writer, journalist and political campaigner
Wikipedia - Jack Morava -- American mathematician
Wikipedia - Jack Mortland -- American racewalker
Wikipedia - Jack Moses -- Australian poet
Wikipedia - Jack Mosley -- American boxing coach
Wikipedia - Jack Mower -- American actor
Wikipedia - Jack Mulhall -- American actor
Wikipedia - Jack Mullin -- American engineer
Wikipedia - Jack Mundey -- Australian trade unionist and environmentalist
Wikipedia - Jack Murdock (actor) -- American actor (1922-2001)
Wikipedia - Jack Murdock (comics)
Wikipedia - Jack Murphy (lacrosse) -- American lacrosse player
Wikipedia - Jack Myers (biologist) -- American biologist
Wikipedia - Jack Naglieri
Wikipedia - Jack Narz -- American radio personality, television host, and singer
Wikipedia - Jack Natteford -- American screenwriter
Wikipedia - Jack Naylor -- American inventor
Wikipedia - Jack Neel -- French architect
Wikipedia - Jack Nelson (actor) -- American actor
Wikipedia - Jack Nelson (journalist) -- American journalist
Wikipedia - Jack Newcombe -- British bobsledder
Wikipedia - Jack Newfield -- American journalist
Wikipedia - Jack Newsome -- American singer, songwriter and record producer
Wikipedia - Jack Nichols (activist) -- American gay-rights activist
Wikipedia - Jack Nicholson filmography -- List article of movies with actor Jack Nicholson
Wikipedia - Jack Nicholson -- American actor and filmmaker
Wikipedia - Jack Nicklaus Museum -- American sports museum
Wikipedia - Jack Nicklaus -- American golfer
Wikipedia - Jacknife Lee -- Irish music producer
Wikipedia - Jacknife -- 1989 film directed by David Hugh Jones
Wikipedia - Jack Norris (activist)
Wikipedia - Jack Northrop -- Aircraft industrialist and designer, founder of Northrop Corporation
Wikipedia - Jack Norton -- American actor
Wikipedia - Jack Norworth -- American musician
Wikipedia - Jack Noseworthy -- American actor
Wikipedia - Jack Nusan Porter -- American sociologist
Wikipedia - Jack Oakie -- American actor
Wikipedia - Jackobson's Communication Model
Wikipedia - Jack O'Clubs -- 1924 film directed by Robert F. Hill
Wikipedia - Jack O'Connell (actor) -- British actor
Wikipedia - Jack O'Connell (American politician) -- American politician
Wikipedia - Jack O'Connor (Cork hurler) -- Irish hurler
Wikipedia - Jack O'Dell -- American activist
Wikipedia - Jacko Eisenberg -- Israeli singer
Wikipedia - Jack of all trades, master of none -- Figure of speech
Wikipedia - Jack of Diamonds (artists) -- Russian artistic group
Wikipedia - Jack of the dust -- Obsolete enlisted rating of the US Navy
Wikipedia - Jack of the President of the Republic of Poland
Wikipedia - Jack of the Red Hearts -- 2015 independent drama film by Janet Grillo
Wikipedia - Jacko Gill -- New Zealand shot putter
Wikipedia - Jack O. Gross -- American broadcaster
Wikipedia - Jack O'Halloran -- American boxer and actor
Wikipedia - Jack Oke -- English golfer
Wikipedia - Jack O'Lantern (Marvel Comics) -- Fictional comic book character
Wikipedia - Jack-o'-lantern
Wikipedia - Jack Oleck -- American novelist and comic book writer (1914-1981)
Wikipedia - Jack Oliver (weightlifter) -- British weightlifter
Wikipedia - Jack O'Neill -- Fictional character from the Stargate universe
Wikipedia - Jack.org -- Canadian youth mental health charity
Wikipedia - Jack Orrison -- American actor
Wikipedia - Jack Orr -- American politician
Wikipedia - Jack o' the bowl
Wikipedia - Jack Owens (blues singer) -- American Delta blues singer and guitarist
Wikipedia - Jack Owen
Wikipedia - Jack Page (politician) -- American politician
Wikipedia - Jack Palance -- American actor and singer
Wikipedia - Jack Pancott -- British gymnast
Wikipedia - Jack Parker (cinematographer) -- British cinematographer and cameraman
Wikipedia - Jack Parker (hurdler) -- British hurdler
Wikipedia - Jack Park -- Scottish golfer
Wikipedia - Jack Parsons (rocket engineer) -- American rocket engineer
Wikipedia - Jack Patten -- Aboriginal Australian activist
Wikipedia - Jack Pease, 1st Baron Gainford -- British politician
Wikipedia - Jack Pennick -- American actor
Wikipedia - Jack Perrett -- Welsh musician
Wikipedia - Jack Perrin -- American actor
Wikipedia - Jack Peterson (field hockey) -- Ireland men's field hockey international
Wikipedia - Jack Peterson Memorial -- Revolutionary war era patriot Memorial
Wikipedia - Jack Pettigrew
Wikipedia - Jack P. F. Gremillion -- Louisiana Attorney General
Wikipedia - Jack P. Hanlon -- Irish painter
Wikipedia - Jack Pickup -- Canadian physician
Wikipedia - Jack Piddington
Wikipedia - Jack Pierce (hurdler) -- American hurdler
Wikipedia - Jack Pierce (makeup artist)
Wikipedia - Jackpine Mountain -- Mountain in AB/BC, Canada
Wikipedia - Jack Pitney -- American businessman
Wikipedia - Jack Pizzey (broadcaster) -- British television personality
Wikipedia - Jack P. Juhan -- U.S. Marine Corps Major General
Wikipedia - Jack plane -- type of woodworking hand plane
Wikipedia - Jack (playing card)
Wikipedia - Jack P. Lewis -- American Bible scholar (1919-2018)
Wikipedia - Jack Pollack -- American politician
Wikipedia - Jackpot (2001 film) -- 2001 comedy-drama film by Michael Polish
Wikipedia - Jackpot (2006 film) -- 2006 film
Wikipedia - Jackpot (2013 film) -- 2013 Hindi-language film directed by Kaizad Gustad
Wikipedia - Jackpot (2015 film) -- 2015 film
Wikipedia - Jackpot (2019 film) -- Indian film directed by Kalyaan
Wikipedia - Jackpot! The Best Bette -- compilation album by Bette Midler rekeased in 2008
Wikipedia - Jack Pratt -- Canadian actor and screenwriter
Wikipedia - Jack Prelutsky -- American writer of children's poetry
Wikipedia - Jack P. Shepherd -- Soap opera actor
Wikipedia - Jack Purvis (actor) -- British actor
Wikipedia - Jack Quaid -- American actor
Wikipedia - Jack Rabbit (Clementon Park) -- Roller coaster
Wikipedia - Jack Rabbit (Seabreeze) -- Wooden roller coaster
Wikipedia - Jack Radcliffe -- American gay pornographic actor (born 1960)
Wikipedia - Jack Randall (actor) -- American actor
Wikipedia - Jack Raymond -- British actor
Wikipedia - Jack Reacher (film) -- 2012 action film by Christopher McQuarrie
Wikipedia - Jack Reacher: Never Go Back -- 2016 action thriller film directed by Edward Zwick
Wikipedia - Jack Reacher -- Fictional character
Wikipedia - Jack Reedman -- Australian sportsman
Wikipedia - Jack Reed (Rhode Island politician) -- American politician and U.S. Senator from Rhode Island
Wikipedia - Jack Reeves -- American serial killer
Wikipedia - Jack Reilly (musician) -- American jazz pianist and composer
Wikipedia - Jack Renner (golfer) -- American golfer
Wikipedia - Jack Renshaw (terrorist) -- Far-right activist and convicted child sex offender
Wikipedia - Jack Reynor -- Irish actor
Wikipedia - Jack R. Fenton -- American politician
Wikipedia - Jack R. Gannon -- Author and historian of Deaf culture
Wikipedia - Jack Richardson (actor) -- American actor
Wikipedia - Jack Richardson (chemical engineer)
Wikipedia - Jack Rickard
Wikipedia - Jack Riggs -- American politician and physician from Idaho
Wikipedia - Jack Riley (actor) -- American actor, comedian and writer
Wikipedia - Jack Roberts (actor) -- American actor
Wikipedia - Jack Roberts (unionist) -- Jack Roberts (unionist)
Wikipedia - Jack Robinson (horse racing) -- British racehorse trainer
Wikipedia - Jack (Robinson novel) -- Novel by Marilynne Robinson
Wikipedia - Jack Rockwell -- American actor
Wikipedia - Jack Rogers (politician) -- American politician from South Carolina
Wikipedia - Jack Roland Murphy -- American convicted of murder
Wikipedia - Jack Rose (cocktail) -- Cocktail of applejack, grenadine and citrus juice popular in the 1920s and 1930s
Wikipedia - Jack Rosendaal -- Dutch decathlete
Wikipedia - Jack Rossiter -- Australian sports shooter
Wikipedia - Jack Ross (writer) -- New Zealand poet and novelist
Wikipedia - Jack Rovello -- American actor
Wikipedia - Jack Rowan (actor) -- British actor
Wikipedia - Jack Rowe (golfer) -- English golfer
Wikipedia - Jack Ruby -- American nightclub operator who killed American presidential assassin Lee Harvey Oswald
Wikipedia - Jack Rudloe
Wikipedia - Jack Ruina
Wikipedia - Jack Rule Jr. -- American golfer
Wikipedia - Jack Rumbold -- New Zealand cricketer, Royal Navy officer, barrister, colonial administrator
Wikipedia - Jack Russell (hurler) -- Irish hurler and coach
Wikipedia - Jack Russell Terrier Club of America -- Breed club for Jack Russell Terrier dog
Wikipedia - Jack Russell Terrier -- Small terrier dog breed
Wikipedia - Jack Russell Weinstein
Wikipedia - Jack Ryan (politician) -- American former investment banker and politician
Wikipedia - Jack Ryan (streetball player) -- American streetball player
Wikipedia - Jack Ryan (TV series) -- American television series
Wikipedia - Jack Ryder (actor) -- British actor
Wikipedia - Jack Santino
Wikipedia - Jack Sarfatti -- American theoretical physicist
Wikipedia - Jack Savoretti -- British singer and musician
Wikipedia - Jacks Branch (Brown Creek tributary) -- Stream in North Carolina, USA
Wikipedia - Jack Schofield (journalist) -- British technology journalist
Wikipedia - Jack Scholes -- New Zealand sailor
Wikipedia - Jack Schumacher -- Swiss writer
Wikipedia - Jack Schwartzman -- American film producer
Wikipedia - Jack Scott (singer) -- Canadian singer
Wikipedia - Jack Segal -- American musician
Wikipedia - Jack Seiler -- American politician
Wikipedia - Jack Senior -- English golfer
Wikipedia - Jack Sepkoski
Wikipedia - Jack Settleman -- American digital, social, and audio content creator
Wikipedia - Jacks Fork -- River in the United States of America
Wikipedia - Jack Shadbolt -- Canadian painter
Wikipedia - Jack Shafer -- American journalist
Wikipedia - Jack Sharp -- English sportsman
Wikipedia - Jack Shea (speed skater) -- American speed skater
Wikipedia - Jack Shephard -- Fictional character of the TV series Lost
Wikipedia - Jack Shepherd (actor) -- English actor, playwright, theatre director, musician
Wikipedia - Jack Sheppard (cave diver) -- British cave diver
Wikipedia - Jack Sheppard -- English thief and prison escapee
Wikipedia - Jack Sherman -- American guitarist (1956-2020)
Wikipedia - Jack Short (betrayer of William Wallace) -- Betrayer of William Wallace
Wikipedia - Jack Silver -- American mathematician
Wikipedia - Jack Simpson -- Scottish golfer
Wikipedia - Jack Singh Brar -- English professional golfer
Wikipedia - Jack Slack -- Mixed martial arts journalists
Wikipedia - Jack Slade (film) -- 1953 film by Harold D. Schuster
Wikipedia - Jack Slipper -- British police officer
Wikipedia - Jack Smart (cricketer) -- English cricketer and Test match umpire
Wikipedia - Jack Smethurst -- English actor
Wikipedia - Jack's Mountain -- Hill on East Falkland, in the Falkland Islands
Wikipedia - Jack snipe -- Species of bird
Wikipedia - Jack Snowden -- Singaporean sailor
Wikipedia - Jack Snow (writer) -- American writer
Wikipedia - Jack Sock
Wikipedia - Jackson (2015 film) -- 2015 film
Wikipedia - Jackson Abugo -- South Sudanese politician
Wikipedia - Jackson, Alabama -- City in Alabama, United States
Wikipedia - Jackson Ambroise -- Haitian painter
Wikipedia - Jackson and McMinn Treaty -- Treaty that settled land disputes between the United States, Cherokee Nation, and other tribes
Wikipedia - Jackson and Sharp Company -- Rolling stock manufacturer
Wikipedia - Jackson and Woodin Manufacturing Company -- Rolling stock manufacturer
Wikipedia - Jackson Beardy -- First Nations artist
Wikipedia - Jackson Berkey -- American composer, pianist and singer
Wikipedia - Jackson Bird (vlogger) -- American vlogger and LGBTQ advocate
Wikipedia - Jackson Bostwick -- American actor, theatre director and film producer
Wikipedia - Jackson Browne discography -- Cataloging of published recordings by Jackson Browne
Wikipedia - Jackson Browne -- American singer-songwriter
Wikipedia - Jackson Brundage -- American actor
Wikipedia - Jackson Carlaw -- Former Leader of the Scottish Conservatives, MSP for Eastwood
Wikipedia - Jackson Central-Merry Early College High School -- American public high school
Wikipedia - Jackson C. Gott -- American architect (1829-1909)
Wikipedia - Jackson Correctional Institution -- State prison in the United States
Wikipedia - Jackson County, Colorado -- County in Colorado, US
Wikipedia - Jackson County Courthouse (Illinois) -- local government building in the United States
Wikipedia - Jackson County, Florida -- County in Florida, United States
Wikipedia - Jackson County, Michigan
Wikipedia - Jackson County, Minnesota -- County in the United States
Wikipedia - Jackson County, North Carolina -- County in North Carolina, United States
Wikipedia - Jackson County, Ohio -- County in Ohio, US
Wikipedia - Jackson Covered Bridge -- place in Indiana listed on National Register of Historic Places
Wikipedia - Jackson C. Pharris -- US Navy officer and recipient of the Medal of Honor
Wikipedia - Jackson Creek (Toronto) -- Canadian river
Wikipedia - Jackson Davies -- Canadian actor
Wikipedia - Jackson Demonstration State Forest -- Protected public forest in Mendocino County, California (USA)
Wikipedia - Jackson do Pandeiro -- Brazilian percussionist and singer
Wikipedia - Jackson Eagle Eye -- Newspaper published in Jackson, Mississippi
Wikipedia - Jackson Edward Betts -- American politician
Wikipedia - Jackson family -- American family of musicians and entertainers from Gary, Indiana
Wikipedia - Jackson Family Wines -- Wine company based in Santa Rosa, California, US
Wikipedia - Jackson Fear -- Australian archer
Wikipedia - Jackson Fiulaua -- Solomon Islands politician
Wikipedia - Jackson Gallagher -- Australian actor and professional photographer
Wikipedia - Jackson Guitars -- Manufacturer of electric guitars and electric bass guitars
Wikipedia - Jackson Harris -- American pop singer
Wikipedia - Jackson Heights Hospital -- former hospital in Queens, New York
Wikipedia - Jackson Heights, Queens -- Neighborhood of Queens in New York City
Wikipedia - Jackson Highway -- Auto trail connecting Chicago and New Orleans
Wikipedia - Jackson Hole -- Valley in Wyoming, USA
Wikipedia - Jackson Homestead -- Historic building in Newton, Massachusetts
Wikipedia - Jacksonian democracy -- a 19th century American political philosophy
Wikipedia - Jackson Institute for Global Affairs -- Institute of Yale University
Wikipedia - Jackson Jackson -- Hip hop group from Melbourne, Australia
Wikipedia - Jackson J. Spielvogel
Wikipedia - Jackson Kafuuzi -- Ugandan lawyer and politician
Wikipedia - Jackson Kiptanui -- Kenyan politician
Wikipedia - Jackson Laboratory
Wikipedia - Jackson Lake State Park (Ohio) -- Park in Ohio, USA
Wikipedia - Jackson Lewis -- Law firm
Wikipedia - Jackson Liberty High School -- School district in Ocean County, New Jersey, United States
Wikipedia - Jackson L. Kiser -- United States federal judge
Wikipedia - Jackson Mac Low
Wikipedia - Jackson Memorial High School -- High school in Ocean County, New Jersey, United States
Wikipedia - Jackson, Minnesota -- City in Minnesota, United States
Wikipedia - Jackson Mutero Chirenje -- Zimbabwean historian
Wikipedia - Jackson network -- Mathematical discipline
Wikipedia - Jack Sonni -- American musician
Wikipedia - Jackson Orem -- Ugandan oncologist
Wikipedia - Jackson Park (Chicago) -- Park in Chicago
Wikipedia - Jackson Park (Windsor, Ontario) -- Park south of Downtown Windsor, Ontario, Canada
Wikipedia - Jackson Pines -- American folk rock band
Wikipedia - Jackson Pollock
Wikipedia - Jackson Polys -- Native American Artist
Wikipedia - Jackson Purchase (U.S. historical region) -- Region of western Tennessee and southwestern Kentucky
Wikipedia - Jackson QuiM-CM-1onez -- Spanish hurdler
Wikipedia - Jackson Radio Works -- U.S. radio broadcasting company
Wikipedia - Jackson Raine -- Australian actor
Wikipedia - Jackson Rodriguez -- Venezuelan road bicycle racer
Wikipedia - Jackson Rogow -- American actor
Wikipedia - Jackson Rondinelli -- Brazilian diver
Wikipedia - Jackson School District (New Jersey) -- School district in Ocean County, New Jersey, United States
Wikipedia - Jackson's Dilemma -- Book by Iris Murdoch
Wikipedia - Jackson's mongoose -- Species of mongoose from Central Africa
Wikipedia - Jacksons of Piccadilly -- A defunct London tea house, tea wholesaler and retailer
Wikipedia - Jackson (song) -- Song recorded by Wheeler
Wikipedia - Jackson Sousa -- Brazilian practitioner of Brazilian jiu-jitsu
Wikipedia - Jackson's spurfowl -- Species of bird
Wikipedia - Jackson State Community College -- Community college in Tennessee
Wikipedia - Jackson State University -- University in Mississippi, United States
Wikipedia - Jackson station (CTA Red Line) -- Jackson station (CTA Red Line)
Wikipedia - Jackson Structured Programming
Wikipedia - Jackson structured programming
Wikipedia - Jackson Sundown -- American rodeo performer
Wikipedia - Jackson's Valley campaign -- 1862 campaign in the American Civil War
Wikipedia - Jackson Tan -- Singaporean artist
Wikipedia - Jackson Taylor -- Australian politician
Wikipedia - Jackson Township, Harrison County, Iowa -- Township in Iowa, USA
Wikipedia - Jackson Township, Monroe County, Iowa -- Township in Iowa, USA
Wikipedia - Jackson Township, New Jersey -- Township in Ocean County, New Jersey, United States
Wikipedia - Jackson Township, Poweshiek County, Iowa -- Township in Iowa, USA
Wikipedia - Jacksonville, Alabama -- City in Alabama, United States
Wikipedia - Jacksonville and Southwestern Railroad -- Historic railroad in Florida
Wikipedia - Jacksonville Axemen -- Rugby league
Wikipedia - Jacksonville-Baldwin Rail Trail -- Rail trail in Florida
Wikipedia - Jacksonville Coliseum -- Arena in Jacksonville, Florida, United States from 1960 to 2003
Wikipedia - Jacksonville College
Wikipedia - Jacksonville Expressway Authority -- Former Florida road and tolls and bridge authority
Wikipedia - Jacksonville Film Festival -- Annual film festival held in Florida, United States
Wikipedia - Jacksonville, Florida
Wikipedia - Jacksonville Housing Authority -- Public housing agency in Jacksonville, Florida
Wikipedia - Jacksonville International Airport -- Airport in Jacksonville, Florida, United States
Wikipedia - Jacksonville Landing shooting -- Mass shooting in Jacksonville, Florida, United States
Wikipedia - Jacksonville Landing -- Shopping and event center in Jacksonville
Wikipedia - Jacksonville Public Library -- Public library system in Florida
Wikipedia - Jacksonville Symphony -- Non-profit organization in the USA
Wikipedia - Jacksonville, Tampa and Key West Railway -- Historic railroad in Florida
Wikipedia - Jacksonville Tea Men -- American soccer club
Wikipedia - Jacksonville University -- Private university in Jacksonville, Florida, United States
Wikipedia - Jackson v. Indiana
Wikipedia - Jackson Wang -- Hong Kong singer
Wikipedia - Jackson Weaver -- American broadcaster and voice actor
Wikipedia - Jackson Women's Health Organization -- Women's health clinic in Jackson, Mississippi
Wikipedia - Jackson W. Tarver -- American publisher
Wikipedia - Jack Soo -- American actor
Wikipedia - Jack Sound -- A body of water between the island of Skomer and the Pembrokeshire mainland with a strong tidal race
Wikipedia - Jack Sparrow -- Character of the Pirates of the Caribbean film series
Wikipedia - Jack Speer -- American politician and science fiction fan
Wikipedia - Jack Speiden -- Arizona rancher / political activist (1900-1970)
Wikipedia - Jack Spicer
Wikipedia - Jack Sprat -- Nursery rhyme
Wikipedia - Jack's Reference Book for Home and Office -- British publication
Wikipedia - Jack's (store) -- British discount supermarket chain
Wikipedia - Jack Standing -- English actor
Wikipedia - Jack Stauffacher -- American printer, typographer, educator, and fine book publisher
Wikipedia - Jackstay (diving) -- Substantial underwater guide line
Wikipedia - Jackstay search -- Underwater search along a laid down line
Wikipedia - Jackstay -- Substantial line between two points used to guide or support.
Wikipedia - Jack St. Clair Kilby
Wikipedia - Jack Steinberger -- German-American physicist, Nobel laureate
Wikipedia - Jack Stephens (set decorator) -- American set decorator
Wikipedia - Jack Stevenson -- American author and film showman (born 1955)
Wikipedia - Jack Stewart (diver) -- New Zealand diver
Wikipedia - Jack Stewart (New South Wales politician) -- Australian politician
Wikipedia - Jack's the Boy -- 1932 film
Wikipedia - Jack St. John -- Canadian politician
Wikipedia - Jack Straw (1920 film) -- 1920 film by William C. deMille
Wikipedia - Jack Straw -- British Labour politician
Wikipedia - Jack Stubbs -- American set decorator
Wikipedia - Jack Sugden -- Fictional character from the British soap opera Emmerdale
Wikipedia - Jack Sullivan (lacrosse) -- Canadian lacrosse player
Wikipedia - Jack Sullivan (literary scholar)
Wikipedia - Jack Swigert -- American astronaut and politician
Wikipedia - Jack Swilling -- American pioneer in the Arizona Territory
Wikipedia - Jack Szostak
Wikipedia - Jack Talbot-Ponsonby -- British equestrian
Wikipedia - Jack Taylor (Colorado politician) -- American politician
Wikipedia - Jack Taylor (golfer) -- English golfer
Wikipedia - Jack T. Conway -- American labor unionist
Wikipedia - Jack the Bulldog -- Mascot of Georgetown University
Wikipedia - Jack the Dog -- 2001 film by Bobby Roth
Wikipedia - Jack the Giant Killer
Wikipedia - Jack the Lad -- British folk rock group formed in 1973
Wikipedia - Jack the Ripper (1976 film) -- 1976 film
Wikipedia - Jack the Ripper (2003 video game) -- 2003 video game
Wikipedia - Jack the Ripper: The Final Solution -- 1976 true crime book by Stephen Knight
Wikipedia - Jack the Ripper -- Unidentified serial killer
Wikipedia - Jack the Tab/Tekno Acid Beat -- compilation album by Psychic TV
Wikipedia - Jack Thibeau -- American actor
Wikipedia - Jack Thimesch -- American politician
Wikipedia - Jack Thompson (activist) -- American activist and disbarred attorney
Wikipedia - Jack Thompson (actor) -- Australian actor
Wikipedia - Jack Throck Watson -- American biochemist
Wikipedia - Jack Tippit -- American cartoonist
Wikipedia - Jack T. Moyer
Wikipedia - Jackton Boma Ojwang -- Kenyan Supreme Court justice
Wikipedia - Jack Tooher -- Australian cricketer and umpire
Wikipedia - Jack Torrance -- Fictional character in Stephen King's novel The Shining
Wikipedia - Jack Towers -- Jazz audio engineer (1914 - 2010)
Wikipedia - Jack Townley -- American screenwriter
Wikipedia - Jack Train -- British actor
Wikipedia - Jack Tramiel
Wikipedia - Jack Travis -- American architect
Wikipedia - Jack Trice Stadium
Wikipedia - Jack Trice
Wikipedia - Jack Trout -- marketing executive
Wikipedia - Jack Tunney -- Canadian wrestling promoter
Wikipedia - Jack Tu -- Canadian cardiologist
Wikipedia - Jack Uhde -- American politician
Wikipedia - Jack van Bekhoven -- Dutch sports shooter
Wikipedia - Jack Vance -- American mystery and speculative fiction writer
Wikipedia - Jack Van Dyke -- Sailor from the United States
Wikipedia - Jack van Gelder -- Dutch television presenter
Wikipedia - Jack van Wijk
Wikipedia - Jack Varaleau -- Canadian weightlifter
Wikipedia - Jack Voight -- American politician and businessman
Wikipedia - Jack von Reppert-Bismarck -- German painter
Wikipedia - Jack Wagner (actor) -- American actor and singer
Wikipedia - Jack Walker -- British industrialist and businessman
Wikipedia - Jack Wallace (sailor) -- British sailor
Wikipedia - Jack Walter -- Canadian athlete
Wikipedia - Jack Warden -- American actor
Wikipedia - Jack Ward -- English pirate
Wikipedia - Jack Warner (actor) -- English actor (1895-1981)
Wikipedia - Jack Warner (sport shooter) -- British sports shooter
Wikipedia - Jack Weaver -- Law enforcement professional and developer of a shooting stance
Wikipedia - Jack Webber
Wikipedia - Jack Webb -- American actor, producer, director, author
Wikipedia - Jack (webcomic)
Wikipedia - Jack Weinberg
Wikipedia - Jack Wells (gymnast) -- South African gymnast
Wikipedia - Jack West (architect) -- American architect
Wikipedia - Jack Westland -- U.S. Congressman, amateur golfer
Wikipedia - Jack Whelbourne -- British short track speed skater
Wikipedia - Jack W. Hill -- United States Marine
Wikipedia - Jack Whitaker -- American sportscaster
Wikipedia - Jack White (film producer) -- film producer, director and writer
Wikipedia - Jack White (golfer) -- Scottish golfer
Wikipedia - Jack Whitehall -- English comedian, television presenter and actor
Wikipedia - Jack White -- American musician and record producer
Wikipedia - Jack Whitford -- British gymnast
Wikipedia - Jack Whitney -- American sound engineer
Wikipedia - Jack Whittaker (lottery winner) -- American lottery winner
Wikipedia - Jack Whitt -- American pole vaulter
Wikipedia - Jack Wiebe -- Canadian politician
Wikipedia - Jack Wiggins Jr.
Wikipedia - Jack Wiggins, Jr.
Wikipedia - Jack Wilkinson Smith -- American painter
Wikipedia - Jack William Roderick
Wikipedia - Jack Williams (American politician) -- American radio announcer and politician
Wikipedia - Jack Williams (Medal of Honor) -- United States Navy Medal of Honor recipient
Wikipedia - Jack Williamson -- American science fiction writer
Wikipedia - Jack Wisdom
Wikipedia - Jack Wiseman (economist) -- British economist
Wikipedia - Jack Wishna -- American businessman
Wikipedia - Jack Witikka -- Finnish film director
Wikipedia - Jack W. Meiland
Wikipedia - Jack Wolf
Wikipedia - Jack Wolstenholme -- English cricketer and storekeeper
Wikipedia - Jack Wong Sue -- Z special unit officer
Wikipedia - Jack Wood (director) -- American television director
Wikipedia - Jack Woolley (taekwondo) -- Irish taekwondo athlete
Wikipedia - Jack Worrall -- Australian sportsperson
Wikipedia - Jack Wouterse -- Dutch actor
Wikipedia - Jack Wrather -- American businessman
Wikipedia - Jack W. Szostak
Wikipedia - Jack W. Williams (politician) -- Alabama politician
Wikipedia - Jacky Alders -- Belgian sprint canoer
Wikipedia - Jacky Avril -- French slalom canoeist
Wikipedia - Jacky Buchmann -- Belgian politician
Wikipedia - Jacky Cheung -- Hong Kong actor and singer
Wikipedia - Jacky Cupit -- American professional golfer
Wikipedia - Jacky Eeckelaert -- Belgian automotive engineer
Wikipedia - Jack Yellen
Wikipedia - Jacky (film) -- 2000 film
Wikipedia - Jacky Imbert -- French gang leader
Wikipedia - Jacky (Jacques Brel song) -- 1966 single by Jacques Brel
Wikipedia - Jacky Jasper -- Canadian-American rapper
Wikipedia - Jacky Le Menn -- French politician
Wikipedia - Jackyl -- American rock band
Wikipedia - Jacky Martens -- Belgian motorcycle racer
Wikipedia - Jack Young (politician) -- Mayor of Baltimore, Maryland, United States
Wikipedia - Jacky Rosen -- United States Senator from Nevada
Wikipedia - Jacky Trevane -- British writer
Wikipedia - Jacky Vimond -- French motorcycle racer
Wikipedia - Jacky Vincent -- British guitarist
Wikipedia - Jack Z. Anderson -- American politician
Wikipedia - Jack Zander -- American animator
Wikipedia - Jack Zelig -- American gangster
Wikipedia - Jack Zika -- American politician
Wikipedia - Jack Zink -- American engineer
Wikipedia - Jack Zipes
Wikipedia - Jack Zuta -- American accountant and political fixer
Wikipedia - Jacob Black -- Fictional character in the Twilight series
Wikipedia - Jacob Hackenburg Griffiths-Randolph -- Politician and Former Speaker of the Parliament of Ghana
Wikipedia - Jacquelyne Jackson -- American sociologist
Wikipedia - Jacques Accambray -- French former track and field athlete
Wikipedia - Jade Jackson -- American country musician
Wikipedia - Jadwiga Chojnacka -- Polish actress
Wikipedia - Jagadeesh Kumar -- Indian playback singer
Wikipedia - Jake's Progress (soundtrack) -- album by Elvis Costello
Wikipedia - Jakob Nacken -- German circus performer
Wikipedia - Jakob "Jackie" Gerlich -- actor and circus entertainer
Wikipedia - Jalalabad prison attack
Wikipedia - Jaleen Roberts -- American track and field athlete
Wikipedia - James Ackerman -- James Ackerman
Wikipedia - James Ackers -- British politician
Wikipedia - James A. Jackson
Wikipedia - James Backhouse
Wikipedia - James Baldwin (Los Angeles) -- 19th century Californian settler, blacksmith, and politician
Wikipedia - James Bartholomew Blackwell -- Irish born mercenary and French Army officer
Wikipedia - James Beale (athlete) -- British track and field athlete
Wikipedia - James Black Baillie -- Scottish philosopher
Wikipedia - James Black (blacksmith) -- American knifemaker and blacksmith
Wikipedia - James Blackburn (politician) -- Canadian politician
Wikipedia - James Blackburn (RAF officer) -- Royal Air Force officer
Wikipedia - James Black Groome -- American politician (1838-1893)
Wikipedia - James Black (hurler) -- Irish Gaelic sportsperson
Wikipedia - James Black (pharmacologist) -- Scottish doctor and pharmacologist
Wikipedia - James Blackwood -- American musician
Wikipedia - James B. Pollack -- American astrophysicist
Wikipedia - James Brackenridge Clemens
Wikipedia - James Clackson
Wikipedia - James Cusack -- British broadcaster and DJ
Wikipedia - James Dasaolu -- British sprint track and field athlete
Wikipedia - James D. Saules -- Free black sailor and shipwreck survivor
Wikipedia - James Flack Norris -- American chemist
Wikipedia - James Hayter Jackson -- Mariner, whaler, trader
Wikipedia - James Henry Hackett -- American actor
Wikipedia - James Jackson (psychologist) -- American psychologist
Wikipedia - James Jackson Putnam
Wikipedia - James Jacks -- American film producer
Wikipedia - James Kessack -- British trade unionist
Wikipedia - James K. Hackett (actor) -- American actor
Wikipedia - James Linton (hacker) -- Email prankster
Wikipedia - James MacKaye
Wikipedia - James Mackay (New Zealand politician, born 1804) -- New Zealand politician
Wikipedia - James MacKillop -- British politician
Wikipedia - James Mackintosh Kennedy -- Scottish-American poet, editor, and engineer
Wikipedia - James Mackintosh
Wikipedia - James Millar Jack -- Scottish trade unionist and politician
Wikipedia - James Packer -- Australian businessman
Wikipedia - James R. Jackson
Wikipedia - James Stack (golfer) -- American golfer
Wikipedia - James Tait Black Memorial Prize
Wikipedia - James Toback -- American screenwriter and film director accused of sexual harassment and assault
Wikipedia - James Wallace Black -- American photographer
Wikipedia - James W. Black
Wikipedia - James William Cusack -- Irish surgeon, President of the RCSI
Wikipedia - James William Hackett -- American writer
Wikipedia - James William Wallack -- 19th-century Anglo-American actor and manager
Wikipedia - Jamie Jackson (actor) -- Australian actor
Wikipedia - Jamie Macdonald -- Canadian short-track speed skater
Wikipedia - Jam (song) -- Michael Jackson song
Wikipedia - Jamstack
Wikipedia - Jana Jackova -- Czech chess player
Wikipedia - Janani Bharadwaj -- Indian playback singer
Wikipedia - Janauba massacre -- Mass-murder attack
Wikipedia - Janay DeLoach Soukup -- American track and field athlete
Wikipedia - Jan Bredack -- German entrepreneur
Wikipedia - Jane Ackroyd -- British artist
Wikipedia - Jane Dornacker -- Musician, actress, comedienne, traffic reporter
Wikipedia - Janet (album) -- 1993 studio album by Janet Jackson
Wikipedia - Janet Jackson: Metamorphosis -- 2019 concert residency by Janet Jackson
Wikipedia - Janet Jackson -- American singer, songwriter, dancer, and actress
Wikipedia - Janet Mackey -- New Zealand politician
Wikipedia - Janet McCracken
Wikipedia - Janet Shackleton -- New Zealand hurdler
Wikipedia - Jan HudackM-CM-= -- Slovak politician
Wikipedia - Janice Blackie-Goodine -- Canadian set decorator
Wikipedia - Jani Chathurangani -- Sri Lankan track and field athlete
Wikipedia - Janieve Russell -- Jamaican track and field athlete
Wikipedia - Janos Lackfi -- Hungarian poet, writer
Wikipedia - Jan Polack -- Polish painter
Wikipedia - JanSport -- American backpack manufacturer
Wikipedia - January 2016 Istanbul bombing -- Suicide attack in Istanbul's historic Sultanahmet Square district
Wikipedia - January 2016 Sayyidah Zaynab attack
Wikipedia - Japan Airlines Flight 351 -- 1970 aircraft hijacking
Wikipedia - Japan Airlines Flight 404 -- 1973 aircraft hijacking
Wikipedia - Japan black
Wikipedia - Jarret Eaton -- American track and field athlete (born 1989)
Wikipedia - Jason Black -- American mixed martial arts fighter
Wikipedia - Jason Queally -- English track cyclist (born 1970)
Wikipedia - Jason Spevack -- Canadian actor and filmmaker
Wikipedia - Jasper Blackall -- British sailor
Wikipedia - Jasper Seamount -- Underwater volcano in the Fieberling-Guadalupe seamount track, west of Baja California, Mexico
Wikipedia - Ja, truchlivM-CM-= bM-EM-/h -- 1969 black-and-white Czech comedy film
Wikipedia - Javan flameback -- Species of bird
Wikipedia - Java package
Wikipedia - Javed Ali -- Indian playback singer
Wikipedia - Javelin throw -- Track and field athletics event
Wikipedia - Javon Jackson -- American musician (born 1965)
Wikipedia - Jawad Botmeh -- Palestinian student in London convicted in the 1994 London Israeli Embassy attack
Wikipedia - Jawbreaker: The Attack on bin Laden and al-Qaeda -- Book by Gary Berntsen
Wikipedia - Jay Ackerman -- American politician
Wikipedia - Jay Black -- American singer
Wikipedia - Jayne Gackenbach
Wikipedia - Jays Foods -- American snack product manufacturer
Wikipedia - Jazbo Brown -- Black delta blues musician from around the turn of the 20th century
Wikipedia - Jazz Impressions of Black Orpheus -- album by Vince Guaraldi
Wikipedia - J. C. MacKenzie -- Canadian actor
Wikipedia - J.D. Blackfoot -- American musician
Wikipedia - Jealousy -- Emotion referring to the thoughts and feelings of insecurity, fear, and envy over relative lack of possessions, status or something of great personal value
Wikipedia - Jean Acker -- American actress
Wikipedia - Jean Ann Black -- American make-up artist
Wikipedia - Jean-Bernard Condat -- Computer hacker
Wikipedia - Jean Blackwell Hutson -- Librarian and archivist
Wikipedia - Jean Blashfield Black -- American game designer and author
Wikipedia - Jean Bollack
Wikipedia - Jean Charles Mattei -- French short track speed skater
Wikipedia - Jean Johnson (singer) -- American solo and background vocalist
Wikipedia - Jean Kenyon Mackenzie -- American missionary
Wikipedia - Jeanne Munn Bracken -- American author and a retired librarian
Wikipedia - Jeddah Street Circuit -- Racetrack
Wikipedia - Jeepney Jackpot: Pera o Para! -- Philippine television show
Wikipedia - Jeff Black (businessman) -- American businessman
Wikipedia - Jefferson Hack -- Urugyana publisher
Wikipedia - Jeff MacKay -- American actor
Wikipedia - Jeff Pollack (music executive) -- American music executive
Wikipedia - Jeff Pollack -- American film director and producer
Wikipedia - Jeff Porter -- American track and field athlete
Wikipedia - Jeffrey Macklis -- American neuroscientist
Wikipedia - Jeffrey Pollack -- American businessman
Wikipedia - Jeju Black pig -- Korean breed of pig
Wikipedia - Jemima Blackburn -- British artist
Wikipedia - Jena Six -- Six black teenagers in Louisiana, convicted in a 2006 beating
Wikipedia - Jenefer Blackwell
Wikipedia - Jeneva Stevens -- American track and field athlete
Wikipedia - Jenna Black -- American writer
Wikipedia - Jenna Martin -- Canadian track and field athlete
Wikipedia - Jennie Jackson -- American singer
Wikipedia - Jennie Litvack -- Economist and horn blower
Wikipedia - Jennifer Jackson (speed skater) -- Canadian speed skater
Wikipedia - Jennifer Lackey -- American philosopher
Wikipedia - Jennifer Roback Morse -- American journalist
Wikipedia - Jenny Adams -- American track and field athlete
Wikipedia - Jenny Clack -- English paleontologist
Wikipedia - Jenny Kallur -- Swedish track and field athlete
Wikipedia - Jenny Macklin -- Australian politician
Wikipedia - Jens Ackermann -- German politician
Wikipedia - Jens Almey -- Belgian short track speed skater
Wikipedia - Jensen Ackles -- American actor
Wikipedia - Jens Hacke -- German political scientist
Wikipedia - Jeon Da-hye -- Short track speed skater
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Wikipedia - List of accolades received by Black Panther (film) -- Wikipedia list article
Wikipedia - List of accolades received by Black Swan -- Wikipedia list article
Wikipedia - List of accolades received by Brokeback Mountain -- Wikipedia list article
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Wikipedia - List of African records in track cycling -- Wikipedia list article
Wikipedia - List of aircraft hijackings -- Wikimedia list article
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Wikipedia - List of All Blacks tours and series -- Wikipedia list article
Wikipedia - List of Allied attacks on the German battleship Tirpitz -- Wikipedia list article
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Wikipedia - List of AMP packages
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Wikipedia - List of Angel Sanctuary soundtracks
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Wikipedia - List of Arizona Diamondbacks broadcasters -- Wikimedia list article
Wikipedia - List of Arizona Diamondbacks first-round draft picks -- Wikimedia list article
Wikipedia - List of Arizona Diamondbacks managers -- Wikimedia list article
Wikipedia - List of Arizona Diamondbacks minor league affiliates -- Wikipedia list article
Wikipedia - List of Arizona Diamondbacks no-hitters -- Wikimedia list article
Wikipedia - List of Arizona Diamondbacks Opening Day starting pitchers -- Wikimedia list article
Wikipedia - List of Arizona Diamondbacks owners and executives -- Wikimedia list article
Wikipedia - List of Arizona Diamondbacks seasons -- Wikipedia list article
Wikipedia - List of Arizona Diamondbacks team records -- Wikipedia list article
Wikipedia - List of Arkansas state high school track and field champions -- Wikipedia list article
Wikipedia - List of Asian Games medalists in short track speed skating -- Wikimedia list article
Wikipedia - List of Asian Games records in short track speed skating -- Wikipedia list article
Wikipedia - List of Asian Games records in track cycling -- Wikipedia list article
Wikipedia - List of Asian records in track cycling -- Wikipedia list article
Wikipedia - List of Atlanta Falcons starting quarterbacks -- Wikipedia list article
Wikipedia - List of attack aircraft -- Wikipedia list article
Wikipedia - List of Attack on Titan chapters -- Wikimedia list article
Wikipedia - List of Attack on Titan characters -- Wikipedia list article
Wikipedia - List of Attack on Titan episodes -- Wikipedia list article
Wikipedia - List of attacks against African-American churches -- Wikipedia list article
Wikipedia - List of attacks against Latter-day Saint churches -- Wikipedia list article
Wikipedia - List of attacks attributed to FARC -- Wikimedia list article
Wikipedia - List of attacks attributed to the LTTE, 1970s -- Wikipedia list article
Wikipedia - List of attacks attributed to the LTTE, 1980s -- Wikipedia list article
Wikipedia - List of attacks attributed to the LTTE, 1990s -- Wikipedia list article
Wikipedia - List of attacks attributed to the LTTE, 2000s -- Wikipedia list article
Wikipedia - List of attacks attributed to the LTTE -- Wikipedia list article
Wikipedia - List of attacks by the National Socialist Underground -- Wikipedia list article
Wikipedia - List of attacks in Lebanon -- Wikipedia list article
Wikipedia - List of attacks on diplomatic missions -- Wikipedia list article
Wikipedia - List of attacks on U.S. territory -- Wikipedia list article
Wikipedia - List of attacks related to post-secondary schools -- Wikimedia list article
Wikipedia - List of attacks related to primary schools -- Wikimedia list article
Wikipedia - List of attacks related to secondary schools -- Wikimedia list article
Wikipedia - List of attractions and events in Jacksonville, Florida -- Wikipedia list article
Wikipedia - List of Auburn Tigers starting quarterbacks -- Wikimedia list article
Wikipedia - List of automotive packages -- Wikipedia list article
Wikipedia - List of auto racing tracks in Canada -- Wikimedia list article
Wikipedia - List of auto racing tracks in Mexico -- Wikimedia list article
Wikipedia - List of auto racing tracks in the United States -- Wikimedia list article
Wikipedia - List of awards and nominations received by Black Mirror -- Wikipedia list article
Wikipedia - List of awards and nominations received by Blackpink -- Wikimedia list article
Wikipedia - List of awards and nominations received by BoJack Horseman -- Wikipedia list article
Wikipedia - List of awards and nominations received by Michael Jackson -- Wikimedia list article
Wikipedia - List of awards and nominations received by Orphan Black -- Wikipedia list article
Wikipedia - List of Baa Baa Black Sheep episodes -- Wikipedia list article
Wikipedia - List of Back at the Barnyard characters -- Wikipedia list article
Wikipedia - List of Back at the Barnyard episodes -- Wikipedia list article
Wikipedia - List of backmasked messages -- Wikipedia list article
Wikipedia - List of Backstage characters -- List of characters in the Canadian television series Backstage
Wikipedia - List of Backstage episodes -- Wikipedia list article
Wikipedia - List of Back to the Future characters -- Wikipedia list article
Wikipedia - List of Back to the Future video games -- Wikipedia list article
Wikipedia - List of backup software -- Wikipedia list article
Wikipedia - List of backward-compatible games for Xbox One -- Wikipedia list article
Wikipedia - List of Baltimore Ravens starting quarterbacks -- Wikimedia list article
Wikipedia - List of Barack Obama 2008 presidential campaign staff members -- Wikipedia list article
Wikipedia - List of BC Lions starting quarterbacks -- Wikipedia list article
Wikipedia - List of beagle, harrier and basset packs of the United Kingdom -- Wikipedia list article
Wikipedia - List of Billboard Modern Rock Tracks number ones of the 1990s -- Wikimedia list article
Wikipedia - List of birds of Black Canyon of the Gunnison National Park -- Wikipedia list article
Wikipedia - List of black Academy Award winners and nominees -- Wikipedia list article
Wikipedia - List of Blackadder episodes -- Wikipedia list article
Wikipedia - List of black-and-white films produced since 1970 -- Wikipedia list article
Wikipedia - List of black-and-white films that have been colorized -- Wikipedia list article
Wikipedia - List of BlackBerry 10 devices -- Wikipedia list article
Wikipedia - List of BlackBerry products -- Wikipedia list article
Wikipedia - List of Black Books characters -- Wikipedia list article
Wikipedia - List of Black Brant launches -- Wikipedia list article
Wikipedia - List of Black British artists -- Wikipedia list article
Wikipedia - List of black British writers -- Wikipedia list article
Wikipedia - List of Black Bullet episodes -- Wikipedia list article
Wikipedia - List of Blackburn Rovers F.C. players -- Wikimedia list article
Wikipedia - List of Blackburn Rovers F.C. seasons -- Wikimedia list article
Wikipedia - List of Black Butler episodes -- Wikipedia list article
Wikipedia - List of Black Cat episodes -- Wikipedia list article
Wikipedia - List of Black Clover episodes -- Wikipedia list article
Wikipedia - List of blackened death metal bands -- List article
Wikipedia - List of blackface minstrel songs -- Wikipedia list article
Wikipedia - List of black fashion models -- Wikimedia list article
Wikipedia - List of black film box office receipts -- Wikipedia list article
Wikipedia - List of black films of the 2010s -- Wikipedia list article
Wikipedia - List of black flags -- Wikipedia list article
Wikipedia - List of Blackford Oakes novels -- Wikipedia list article
Wikipedia - List of Black Fridays -- Wikipedia list article
Wikipedia - List of black Harvard Junior Fellows -- Wikipedia list article
Wikipedia - List of black holes
Wikipedia - List of Black Ink Crew episodes -- Wikipedia list article
Wikipedia - List of Black-ish episodes -- Wikipedia list article
Wikipedia - List of Black Jack episodes -- Wikipedia list article
Wikipedia - List of Black Jesus episodes -- Wikipedia list article
Wikipedia - List of Black Lagoon chapters -- Wikimedia list article
Wikipedia - List of Black Lagoon characters -- Wikimedia list article
Wikipedia - List of Black Lagoon episodes -- Wikipedia list article
Wikipedia - List of Black Lightning characters -- Wikipedia list article
Wikipedia - List of Black Lightning episodes -- Wikipedia list article
Wikipedia - List of Black Lives Matter street murals -- list of street murals painted in response to the killing of George Floyd
Wikipedia - List of Black Mirror episodes -- Wikipedia list article
Wikipedia - List of Black New York Times Best Selling Authors -- Wikipedia list article
Wikipedia - List of black Nobel Laureates
Wikipedia - List of black Nobel laureates
Wikipedia - List of Blackpink concert tours -- Wikimedia list article
Wikipedia - List of Black political parties -- Wikipedia list article
Wikipedia - List of Blackpool F.C. players -- Wikimedia list article
Wikipedia - List of Black Rock Shooter episodes -- Wikipedia list article
Wikipedia - List of Black Sails characters -- Wikipedia list article
Wikipedia - List of Black Sails episodes -- Wikipedia list article
Wikipedia - List of black superheroes -- Wikimedia list article
Wikipedia - List of black video game characters -- Wikipedia list article
Wikipedia - List of black walnut diseases -- Wikipedia list article
Wikipedia - List of Black Widow characters
Wikipedia - List of bloodhound packs of the United Kingdom -- Wikipedia list article
Wikipedia - List of bobsleigh, luge, and skeleton tracks -- Wikimedia list article
Wikipedia - List of BoJack Horseman characters -- Wikimedia list article
Wikipedia - List of BoJack Horseman episodes -- Wikimedia list article
Wikipedia - List of Boston College Eagles starting quarterbacks -- Wikimedia list article
Wikipedia - List of brackish aquarium fish species -- Wikipedia list article
Wikipedia - List of brackish aquarium invertebrate species -- Wikipedia list article
Wikipedia - List of brackish aquarium plant species -- Wikipedia list article
Wikipedia - List of brand name snack foods -- Wikipedia list article
Wikipedia - List of Brazilians of Black African descent -- Wikipedia list article
Wikipedia - List of breweries in the Black Country -- Wikipedia list article
Wikipedia - List of British politicians who have acknowledged cannabis use -- Wikipedia list article
Wikipedia - List of Buffalo Bills starting quarterbacks -- Wikimedia list article
Wikipedia - List of California Golden Bears starting quarterbacks -- Wikimedia list article
Wikipedia - List of Cambodian records in track cycling -- Wikipedia list article
Wikipedia - List of career achievements by Jack Nicklaus -- Wikipedia list article
Wikipedia - List of Carolina Panthers starting quarterbacks -- Wikimedia list article
Wikipedia - List of castles in Clackmannanshire -- Wikipedia list article
Wikipedia - List of Chartjackers episodes -- Wikipedia list article
Wikipedia - List of Chicago Bears starting quarterbacks -- Wikipedia list article
Wikipedia - List of Chicago Blackhawks award winners -- Wikipedia list article
Wikipedia - List of Chicago Blackhawks broadcasters -- Wikipedia list article
Wikipedia - List of Chicago Blackhawks draft picks -- Wikipedia list article
Wikipedia - List of Chicago Blackhawks general managers -- Wikipedia list article
Wikipedia - List of Chicago Blackhawks players -- Wikipedia list article
Wikipedia - List of Chicago Blackhawks records -- Wikipedia list article
Wikipedia - List of Chicago Blackhawks seasons -- Wikipedia list article
Wikipedia - List of Chicago Blackhawks statistics and records -- Wikipedia list article
Wikipedia - List of Cincinnati Bengals starting quarterbacks -- Wikimedia list article
Wikipedia - List of Code Black episodes -- Wikipedia list article
Wikipedia - List of colleges and universities in metropolitan Jacksonville -- Wikipedia list article
Wikipedia - List of Columbus Blue Jackets award winners -- Wikipedia list article
Wikipedia - List of Columbus Blue Jackets broadcasters -- Wikipedia list article
Wikipedia - List of Columbus Blue Jackets draft picks -- Wikipedia list article
Wikipedia - List of Columbus Blue Jackets general managers -- Wikimedia list article
Wikipedia - List of Columbus Blue Jackets head coaches -- Wikipedia list article
Wikipedia - List of Columbus Blue Jackets players -- Wikimedia list article
Wikipedia - List of Columbus Blue Jackets records -- Wikipedia list article
Wikipedia - List of Columbus Blue Jackets seasons -- Wikipedia list article
Wikipedia - List of Comeback episodes -- Wikipedia list article
Wikipedia - List of commanders of the Blackshirts -- Wikimedia list article
Wikipedia - List of Commonwealth Games records in track cycling -- wikimedia list article
Wikipedia - List of companies based in the Jacksonville area -- Wikipedia list article
Wikipedia - List of compositions by Alexander Mackenzie -- Wikipedia list article
Wikipedia - List of concert tours by Michael Jackson and the Jackson 5 -- Wikipedia list article
Wikipedia - List of converts to Judaism from non-religious backgrounds -- Wikipedia list article
Wikipedia - List of countries and territories with the Union Jack displayed on their flag -- Wikipedia list article
Wikipedia - List of county roads in Jackson County, Florida -- Wikipedia list article
Wikipedia - List of cover versions of Black Sabbath songs -- Wikipedia list article
Wikipedia - List of cover versions of Michael Jackson songs -- Wikipedia list article
Wikipedia - List of Cracker episodes -- Wikipedia list article
Wikipedia - List of crackers -- Wikipedia list article
Wikipedia - List of Crackle original programming -- Wikipedia list article
Wikipedia - List of crossings of the Black Warrior River -- Wikipedia list article
Wikipedia - List of crossings of the Hackensack River -- Wikipedia list article
Wikipedia - List of crossings of the Merrimack River -- Wikipedia list article
Wikipedia - List of Cuban track and field athletes -- Wikimedia list article
Wikipedia - List of Cuba-United States aircraft hijackings -- Wikipedia list article
Wikipedia - List of cultural references to the September 11 attacks -- Wikipedia list article
Wikipedia - List of cyberattacks on U.S. schools 2020 -- Wikipedia list article
Wikipedia - List of cyber-attacks
Wikipedia - List of cycling tracks and velodromes -- Wikimedia list article
Wikipedia - List of Darker than Black characters -- Wikipedia list article
Wikipedia - List of Darker than Black episodes -- Wikipedia list article
Wikipedia - List of Darker than Black: Gemini of the Meteor episodes -- Wikipedia list article
Wikipedia - List of Denver Broncos starting quarterbacks -- Wikipedia list article
Wikipedia - List of descendants of Joseph Smith Sr. and Lucy Mack Smith -- Wikipedia list article
Wikipedia - List of Detroit Lions starting quarterbacks -- Wikimedia list article
Wikipedia - List of dirt track ovals in Australia -- Wikimedia list article
Wikipedia - List of dirt track ovals in Canada -- Wikimedia list article
Wikipedia - List of dirt track ovals in South Africa -- Wikimedia list article
Wikipedia - List of displayed Grumman S-2 Trackers -- Wikipedia list article
Wikipedia - List of diss tracks -- List of songs that verbally attack another person
Wikipedia - List of DJMax soundtracks -- Wikipedia list article
Wikipedia - List of Dominican Republic records in track cycling -- Wikipedia list article
Wikipedia - List of Don Cossacks noble families -- Wikipedia list article
Wikipedia - List of downloadable songpacks for the SingStar series -- Wikipedia list article
Wikipedia - List of draghound packs of the United Kingdom -- Wikipedia list article
Wikipedia - List of electronic laboratory notebook software packages -- Wikipedia list article
Wikipedia - List of English back-formations -- Wikipedia list article
Wikipedia - List of ERP software packages -- Wikipedia list article
Wikipedia - List of Estonian records in track cycling -- Wikipedia list article
Wikipedia - List of ETA attacks -- Wikipedia list article
Wikipedia - List of European records in track cycling -- Wikipedia list article
Wikipedia - List of fastback automobiles -- Wikipedia list article
Wikipedia - List of fatal alligator attacks in the United States -- Wikimedia list article
Wikipedia - List of fatal bear attacks in North America -- Wikipedia list article
Wikipedia - List of fatal shark attacks in the United States -- Wikipedia list article
Wikipedia - List of federal judges appointed by Barack Obama -- Wikipedia list article
Wikipedia - List of fictional hackers -- Wikipedia list article
Wikipedia - List of films produced back-to-back -- Wikipedia list article
Wikipedia - List of fish of the Black Sea -- Wikipedia list article
Wikipedia - List of Florida Gators starting quarterbacks -- Wikimedia list article
Wikipedia - List of Fonejacker episodes -- Wikipedia list article
Wikipedia - List of foxhound packs of the United Kingdom -- Wikipedia list article
Wikipedia - List of Frankford Yellow Jackets players -- Wikimedia list article
Wikipedia - List of free and open-source software packages -- Wikipedia list article
Wikipedia - List of games compatible with FreeTrack -- Wikipedia list article
Wikipedia - List of Georgia Bulldogs starting quarterbacks -- Wikimedia list article
Wikipedia - List of GetBackers episodes -- Wikipedia list article
Wikipedia - List of GNU packages -- Wikipedia list article
Wikipedia - List of Green Bay Packers broadcasters -- Wikimedia list article
Wikipedia - List of Green Bay Packers first-round draft picks -- Wikipedia list article
Wikipedia - List of Green Bay Packers head coaches -- Wikipedia list article
Wikipedia - List of Green Bay Packers players: A-D -- Wikipedia list article
Wikipedia - List of Green Bay Packers players: E-K -- Wikipedia list article
Wikipedia - List of Green Bay Packers players: L-R -- Wikipedia list article
Wikipedia - List of Green Bay Packers players: S-Z -- Wikipedia list article
Wikipedia - List of Green Bay Packers players -- Wikimedia list article
Wikipedia - List of Green Bay Packers retired numbers -- Green Bay Packers retired jersey numbers
Wikipedia - List of Green Bay Packers seasons -- Wikipedia list article
Wikipedia - List of Green Bay Packers stadiums -- Wikipedia list article
Wikipedia - List of Green Bay Packers starting quarterbacks -- Wikimedia list article
Wikipedia - List of grenade attacks in Sweden -- Wikipedia list article
Wikipedia - List of .hack characters -- Characters of the Japanese media franchise
Wikipedia - List of hacker groups -- Wikipedia list article
Wikipedia - List of hackers
Wikipedia - List of .hack//Legend of the Twilight episodes -- Wikipedia list article
Wikipedia - List of .hack media -- Wikipedia list article
Wikipedia - List of .hack//Sign episodes -- Wikipedia list article
Wikipedia - List of Hamilton Tiger-Cats starting quarterbacks -- Wikipedia list article
Wikipedia - List of Hewlett-Packard executive leadership
Wikipedia - List of Hewlett-Packard products -- Wikipedia list article
Wikipedia - List of hijackings of Indian aeroplanes -- Wikipedia list article
Wikipedia - List of hijackings of Turkish airplanes -- Wikipedia list article
Wikipedia - List of historically black colleges and universities -- Wikipedia list article
Wikipedia - List of historic properties in Black Canyon City, Arizona -- Wikipedia list article
Wikipedia - List of Hot Country Singles & Tracks number ones of 2003 -- Wikimedia list article
Wikipedia - List of hound packs of Australia -- Wikipedia list article
Wikipedia - List of hound packs of Ireland -- Wikipedia list article
Wikipedia - List of hound packs of New Zealand -- Wikipedia list article
Wikipedia - List of Houston Texans starting quarterbacks -- Wikimedia list article
Wikipedia - List of Hugh Jackman performances -- Wikipedia list article
Wikipedia - List of Indianapolis Colts starting quarterbacks -- Wikimedia list article
Wikipedia - List of Indonesian records in track cycling -- list article
Wikipedia - List of Indonesian snacks -- Wikimedia list article
Wikipedia - List of IndyCar Series racetracks -- Wikimedia list article
Wikipedia - List of international presidential trips made by Barack Obama -- Wikimedia list article
Wikipedia - List of Iranian records in track cycling -- Wikipedia list article
Wikipedia - List of Islamist terrorist attacks -- Wikipedia list article
Wikipedia - List of Israeli price tag attacks -- Wikipedia list article
Wikipedia - List of Jackass cast members -- Wikipedia list article
Wikipedia - List of Jackass episodes -- Wikipedia list article
Wikipedia - List of Jackie Chan Adventures characters -- Wikipedia list article
Wikipedia - List of Jackie Chan Adventures episodes -- Wikipedia list article
Wikipedia - List of Jacksonville Jaguars first-round draft picks -- Wikimedia list article
Wikipedia - List of Jacksonville Jaguars head coaches -- Wikipedia list article
Wikipedia - List of Jacksonville Jaguars players -- Wikimedia list article
Wikipedia - List of Jacksonville Jaguars records -- Wikipedia list article
Wikipedia - List of Jacksonville Jaguars seasons -- Wikipedia list article
Wikipedia - List of Jacksonville Jaguars starting quarterbacks -- Wikimedia list article
Wikipedia - List of Jacksonville Sharks seasons -- Wikimedia list article
Wikipedia - List of Japanese snacks -- Wikipedia list article
Wikipedia - List of Kansas City Chiefs starting quarterbacks -- Wikipedia list article
Wikipedia - List of Karen Black performances -- Wikipedia list article
Wikipedia - List of Kentucky Wildcats starting quarterbacks -- Wikimedia list article
Wikipedia - List of Kirby: Right Back at Ya! episodes -- Wikipedia list article
Wikipedia - List of knapsack problems
Wikipedia - List of Las Vegas Raiders starting quarterbacks -- Wikimedia list article
Wikipedia - List of LIMS software packages -- Wikipedia list article
Wikipedia - List of literary awards received by Jackie French -- Wikipedia list article
Wikipedia - List of Lithuanian records in track cycling -- Wikipedia list article
Wikipedia - List of LittleBigPlanet 2 downloadable content packs -- Wikipedia list article
Wikipedia - List of LittleBigPlanet downloadable content packs -- Wikipedia list article
Wikipedia - List of lone wolf terrorist attacks -- Wikipedia list article
Wikipedia - List of long-distance hiking tracks in Australia -- Wikipedia list article
Wikipedia - List of Los Angeles Chargers starting quarterbacks -- Wikimedia list article
Wikipedia - List of Los Angeles Rams starting quarterbacks -- Wikipedia list article
Wikipedia - List of Mack Trucks products -- Wikipedia list article
Wikipedia - List of major cities in U.S. lacking inter-city rail service -- Wikipedia list article
Wikipedia - List of Malaysian records in track cycling -- Wikipedia list article
Wikipedia - List of Medal of Honor recipients for the Attack on Pearl Harbor -- Wikipedia list article
Wikipedia - List of memorials to Andrew Jackson -- Wikipedia list article
Wikipedia - List of memorials to Stonewall Jackson -- Wikipedia list article
Wikipedia - List of Men in Black: The Series episodes -- Wikipedia list article
Wikipedia - List of mergers and acquisitions by BlackBerry -- Wikipedia list article
Wikipedia - List of Miami Dolphins starting quarterbacks -- Wikimedia list article
Wikipedia - List of minkhound packs of the United Kingdom -- Wikipedia list article
Wikipedia - List of Minnesota Vikings starting quarterbacks -- Wikimedia list article
Wikipedia - List of Montreal Alouettes starting quarterbacks -- Wikipedia list article
Wikipedia - List of most massive black holes -- Wikipedia list article
Wikipedia - List of motor racing tracks in Africa -- Wikimedia list article
Wikipedia - List of motor racing tracks in Asia -- Wikimedia list article
Wikipedia - List of motor racing tracks -- Wikipedia list article
Wikipedia - List of mountains and hills of the Black Forest -- Wikipedia list article
Wikipedia - List of National Socialist black metal bands -- Wikimedia list article
Wikipedia - List of natural luge tracks -- Wikimedia list article
Wikipedia - List of nearest black holes -- Wikimedia list article
Wikipedia - List of network protocol stacks -- Wikipedia list article
Wikipedia - List of New England Patriots starting quarterbacks -- Wikimedia list article
Wikipedia - List of New Orleans Saints starting quarterbacks -- Wikimedia list article
Wikipedia - List of news media phone hacking scandal victims -- Wikipedia list article
Wikipedia - List of New York Giants starting quarterbacks -- Wikimedia list article
Wikipedia - List of New York Jets starting quarterbacks -- Wikimedia list article
Wikipedia - List of Nginx-MySQL-PHP packages -- Wikipedia list article
Wikipedia - List of Notre Dame Fighting Irish starting quarterbacks -- Wikimedia list article
Wikipedia - List of number-one digital tracks of 2011 (Australia) -- Wikipedia list article
Wikipedia - List of number-one digital tracks of 2015 (Australia) -- Wikipedia list article
Wikipedia - List of Nurse Jackie episodes -- Wikipedia list article
Wikipedia - List of Oceanian records in track cycling -- Wikipedia list article
Wikipedia - List of Oklahoma Sooners starting quarterbacks -- Wikimedia list article
Wikipedia - List of Olympic Games records in track cycling -- Wikipedia list article
Wikipedia - List of Olympic medalists in short track speed skating -- Wikimedia list article
Wikipedia - List of Olympic records in short track speed skating -- Wikipedia list article
Wikipedia - List of Olympic venues in short track speed skating -- Wikimedia list article
Wikipedia - List of open source software packages
Wikipedia - List of Orange Is the New Black characters -- Wikimedia list article
Wikipedia - List of Orange Is the New Black episodes -- Wikipedia list article
Wikipedia - List of Oregon Ducks starting quarterbacks -- Wikimedia list article
Wikipedia - List of Orphan Black characters -- Wikipedia list article
Wikipedia - List of Orphan Black episodes -- Wikipedia list article
Wikipedia - List of Ottawa Redblacks first-round draft picks -- Wikipedia list article
Wikipedia - List of Ottawa Redblacks seasons -- Wikipedia list article
Wikipedia - List of Ottawa Redblacks starting quarterbacks -- Wikipedia list article
Wikipedia - List of Outback Bowl broadcasters -- Wikipedia list article
Wikipedia - List of Packed to the Rafters episodes -- Wikipedia list article
Wikipedia - List of packing houses -- Wikipedia list article
Wikipedia - List of Palestinian suicide attacks -- Wikipedia list article
Wikipedia - List of Panamerican records in track cycling -- Wikipedia list article
Wikipedia - List of Paralympic Games records in track cycling -- Wikipedia list article
Wikipedia - List of parks in Jacksonville, Florida -- Wikipedia list article
Wikipedia - List of PC games with force feedback support -- Wikipedia list article
Wikipedia - List of people arrested in the News International phone-hacking scandal -- Wikipedia list article
Wikipedia - List of people granted executive clemency by Barack Obama -- Wikipedia list article
Wikipedia - List of people known as the Black -- Wikimedia list article
Wikipedia - List of people who have switched on the Blackpool Illuminations -- Wikimedia list article
Wikipedia - List of Philadelphia Eagles starting quarterbacks -- Wikimedia list article
Wikipedia - List of Pittsburgh Steelers starting quarterbacks -- Wikimedia list article
Wikipedia - List of Pittsburgh Yellow Jackets players -- Wikimedia list article
Wikipedia - List of PokM-CM-)mon: Black & White episodes -- Wikipedia list article
Wikipedia - List of PokM-CM-)mon Black and White chapters -- Wikipedia list article
Wikipedia - List of Popotan soundtracks -- Wikipedia list article
Wikipedia - List of presidential trips made by Barack Obama (2009) -- Wikipedia list article
Wikipedia - List of presidential trips made by Barack Obama (2010) -- Wikipedia list article
Wikipedia - List of presidential trips made by Barack Obama (2011) -- Wikimedia list article
Wikipedia - List of presidential trips made by Barack Obama (2012) -- Wikipedia list article
Wikipedia - List of presidential trips made by Barack Obama (2013) -- Wikipedia list article
Wikipedia - List of presidential trips made by Barack Obama (2014) -- Wikipedia list article
Wikipedia - List of presidential trips made by Barack Obama (2015) -- Wikipedia list article
Wikipedia - List of presidential trips made by Barack Obama (2016) -- Wikipedia list article
Wikipedia - List of presidential trips made by Barack Obama -- Wikipedia list article
Wikipedia - List of programs broadcast by Jack TV -- Wikipedia list article
Wikipedia - List of public art in the London Borough of Hackney -- Wikipedia list article
Wikipedia - List of Puerto Rican records in track and field -- Wikipedia list article
Wikipedia - List of Queer Black films -- Wikipedia list article
Wikipedia - List of racket sports -- Game in which players use rackets to hit a ball or other object
Wikipedia - List of railway test tracks -- Wikipedia list article
Wikipedia - List of records in track cycling for Georgia (country) -- Wikipedia list article
Wikipedia - List of recurring characters in The Suite Life of Zack & Cody -- Wikipedia list article
Wikipedia - List of recurring Orange Is the New Black characters -- Wikipedia list article
Wikipedia - List of RideBack episodes -- Wikipedia list article
Wikipedia - List of right-wing terrorist attacks -- Wikipedia list article
Wikipedia - List of Rock Band track packs -- Wikipedia list article
Wikipedia - List of Sailor Moon soundtracks -- Wikimedia list article
Wikipedia - List of Samuel L. Jackson performances -- Filmography of American actor Samuel L. Jackson
Wikipedia - List of Samurai Jack episodes -- List of episodes of the American animated television series Samurai Jack
Wikipedia - List of San Francisco 49ers starting quarterbacks -- Wikimedia list article
Wikipedia - List of Saskatchewan Roughriders starting quarterbacks -- Wikipedia list article
Wikipedia - List of school-related attacks -- Wikimedia list article
Wikipedia - List of schools in Blackburn with Darwen -- Wikimedia list article
Wikipedia - List of schools in Blackpool -- Wikipedia list article
Wikipedia - List of schools in Bracknell Forest -- Wikipedia list article
Wikipedia - List of schools in the London Borough of Hackney -- Wikipedia list article
Wikipedia - List of Seattle Seahawks starting quarterbacks -- Wikimedia list article
Wikipedia - List of security hacking incidents -- Wikipedia list article
Wikipedia - List of Sewanee Tigers starting quarterbacks -- Wikimedia list article
Wikipedia - List of shapes with known packing constant -- Wikipedia list article
Wikipedia - List of Sherlock Yack characters -- Wikipedia list article
Wikipedia - List of ships attacked by Nigerian pirates -- Wikipedia list article
Wikipedia - List of ships attacked by Somali pirates in 2010 -- Wikimedia list article
Wikipedia - List of ships attacked by Somali pirates -- Wikipedia list article
Wikipedia - List of ships named Black Watch -- Wikipedia list article
Wikipedia - List of ships named Honduras Packet -- Wikipedia list article
Wikipedia - List of Shugo Chara! soundtracks -- Music of the Japanese shM-EM-^Mjo manga series
Wikipedia - List of Sindhudesh Liberation Army attacks on Pakistan infrastructure in Sindh -- Wikipedia list article
Wikipedia - List of Singaporean records in track cycling -- Wikipedia list article
Wikipedia - List of Sites of Special Scientific Interest in Falkirk and Clackmannan -- Wikipedia list article
Wikipedia - List of Six Sigma software packages -- Wikipedia list article
Wikipedia - List of Smackgirl events -- Wikimedia list article
Wikipedia - List of snack foods by country -- Wikipedia list article
Wikipedia - List of snack foods from the Indian subcontinent -- Wikipedia list article
Wikipedia - List of snack foods -- Wikipedia list article
Wikipedia - List of software package management systems -- Wikipedia list article
Wikipedia - List of songs about the September 11 attacks -- Wikipedia song-related list article
Wikipedia - List of songs produced by Dallas Austin -- Wikipedia list of audio tracks
Wikipedia - List of songs produced by Jeff Lynne -- Wikipedia list of audio tracks
Wikipedia - List of songs produced by Rico Love -- Wikipedia list of audio tracks
Wikipedia - List of songs recorded by Michael Jackson -- Wikimedia list article
Wikipedia - List of songs recorded by Nickelback -- Wikimedia list article
Wikipedia - List of songs recorded by Sujatha Mohan -- Indian playback singer
Wikipedia - List of statistical packages
Wikipedia - List of stratigraphic units with dinosaur tracks -- Wikipedia list article
Wikipedia - List of stratigraphic units with ornithischian tracks -- Wikipedia list article
Wikipedia - List of stratigraphic units with sauropodomorph tracks -- Wikipedia list article
Wikipedia - List of stratigraphic units with theropod tracks -- Wikipedia list article
Wikipedia - List of Strike Back characters -- Wikipedia list article
Wikipedia - List of Strike Back episodes -- Wikipedia list article
Wikipedia - List of Super Bowl starting quarterbacks -- Listing of Super Bowl starting quarterbacks
Wikipedia - List of surviving Blackburn Buccaneers -- Wikipedia list article
Wikipedia - List of tallest buildings in Jackson, Mississippi -- Wikipedia list article
Wikipedia - List of tallest buildings in Jacksonville -- Wikipedia list article
Wikipedia - List of Tampa Bay Buccaneers starting quarterbacks -- Wikipedia list article
Wikipedia - List of teams to overcome 3-0 series deficits -- Notable comebacks in playoff series in sports
Wikipedia - List of teams to overcome 3-1 series deficits -- Notable comebacks in playoff series in sports
Wikipedia - List of Tennessee Titans starting quarterbacks -- Wikimedia list article
Wikipedia - List of Tennessee Volunteers starting quarterbacks -- Wikimedia list article
Wikipedia - List of terrorist attacks in Damascus -- Wikipedia list article
Wikipedia - List of terrorist attacks in Kabul -- Wikipedia list article
Wikipedia - List of Texas Longhorns starting quarterbacks -- Wikimedia list article
Wikipedia - List of Thai desserts and snacks -- Wikipedia list article
Wikipedia - List of Thai records in track cycling -- Wikipedia list article
Wikipedia - List of The Backyardigans episodes -- Wikimedia list article
Wikipedia - List of The Blacklist characters -- Wikipedia list article
Wikipedia - List of The Blacklist episodes -- Wikipedia list article
Wikipedia - List of The Comeback characters -- Wikipedia list article
Wikipedia - List of The Comeback episodes -- Wikipedia list article
Wikipedia - List of The Jack Benny Program episodes -- Wikipedia list article
Wikipedia - List of The Jackie Gleason Show episodes -- Wikipedia list article
Wikipedia - List of The Marvelous Misadventures of Flapjack episodes -- Wikipedia list article
Wikipedia - List of The Powerpuff Girls soundtracks -- Wikimedia list article
Wikipedia - List of The Secret World of Alex Mack books
Wikipedia - List of The Secret World of Alex Mack episodes -- Wikipedia list article
Wikipedia - List of The Suite Life of Zack & Cody episodes -- Wikipedia list article
Wikipedia - List of things named after Barack Obama -- The 44th President of the United States
Wikipedia - List of thwarted Islamic terrorist attacks -- Wikipedia list article
Wikipedia - List of topics related to Barack Obama -- Wikipedia list article
Wikipedia - List of Toronto Argonauts starting quarterbacks -- Wikipedia list article
Wikipedia - List of Toronto Wolfpack internationals -- Wikimedia list article
Wikipedia - List of Toronto Wolfpack players -- Wikimedia list article
Wikipedia - List of track and field stadiums by capacity -- Wikimedia list article
Wikipedia - List of trackball arcade games -- Wikipedia list article
Wikipedia - List of track gauges -- Wikipedia list article
Wikipedia - List of TrackIR Enhanced games -- Wikipedia list article
Wikipedia - List of tracks awarded Pitchfork Best New Track in 2009 -- Wikipedia list article
Wikipedia - List of tracks awarded Pitchfork Best New Track in 2010 -- Wikipedia list article
Wikipedia - List of True Jackson, VP characters -- Wikipedia list article
Wikipedia - List of True Jackson, VP episodes -- Wikipedia list article
Wikipedia - List of Turkmen records in track cycling -- Wikipedia list article
Wikipedia - List of Two Pints of Lager and a Packet of Crisps characters -- Wikipedia list article
Wikipedia - List of Two Pints of Lager and a Packet of Crisps episodes -- Wikipedia list article
Wikipedia - List of Universiade records in short track speed skating -- Wikipedia list article
Wikipedia - List of Universiade records in track cycling -- Wikipedia list article
Wikipedia - List of unofficial events for the first inauguration of Barack Obama -- Wikimedia list article
Wikipedia - List of unproven and disproven cancer treatments -- List of alternative treatments that have been promoted to treat or prevent cancer in humans but which lack scientific and medical evidence
Wikipedia - List of unreleased songs recorded by Michael Jackson -- Wikimedia list article
Wikipedia - List of unsuccessful attacks related to schools -- Wikimedia list article
Wikipedia - List of USC Trojans starting quarterbacks -- Wikimedia list article
Wikipedia - List of Uzbekistani records in track cycling -- Wikipedia list article
Wikipedia - List of VFL/AFL players with international backgrounds -- Wikimedia list article
Wikipedia - List of video game soundtracks released on vinyl -- Wikimedia list article
Wikipedia - List of Violence Jack chapters -- Wikimedia list article
Wikipedia - List of Wacky Races (2017 TV series) episodes -- Wikimedia list article
Wikipedia - List of Washington Huskies starting quarterbacks -- Wikimedia list article
Wikipedia - List of Welcome Back, Kotter episodes -- Wikipedia list article
Wikipedia - List of Weymouth-Channel Islands Sailing Packets (1794-1826) -- Wikipedia list article
Wikipedia - List of Winnipeg Blue Bombers starting quarterbacks -- Wikipedia list article
Wikipedia - List of wins by home-Jack & Jones and its successors -- Wikipedia list article
Wikipedia - List of wolf attacks in North America -- Wikipedia list article
Wikipedia - List of wolfpacks of World War II -- Wikipedia list article
Wikipedia - List of world junior records in track cycling -- Wikipedia list article
Wikipedia - List of world records in track cycling -- Wikipedia list article
Wikipedia - List of world records in track para-cycling -- Wikipedia list article
Wikipedia - List of WWE SmackDown on-air personalities -- Personalities on WWE's television program SmackDown
Wikipedia - List of WWE SmackDown special episodes -- List of WWE SmackDown special episodes
Wikipedia - List of Zack & Quack episodes -- Wikipedia list article
Wikipedia - Lists of black holes -- Wikipedia list article
Wikipedia - Lists of black people
Wikipedia - Lists of Palestinian rocket attacks on Israel -- Wikipedia list article
Wikipedia - Lisztomania (album) -- 1975 soundtrack album by Rick Wakeman
Wikipedia - Little black ant -- Species of ant
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Wikipedia - Millennium (Backstreet Boys album) -- 1999 Backstreet Boys album
Wikipedia - Millicent Mackenzie
Wikipedia - Million Mask March -- Protest associated with the hacktivist group Anonymous
Wikipedia - Mil Mi-24 -- Family of assault and attack helicopters
Wikipedia - Mil Mi-28 -- Attack helicopter
Wikipedia - Milw0rm -- Hacker group
Wikipedia - Milwaukee Mile -- Race track
Wikipedia - Mimicry in vertebrates -- Use of mimicry as an anti-predator adaptation in animals with backbones
Wikipedia - Minack Theatre
Wikipedia - Minami-Fukumitsu Frequency Converter -- HVDC back-to-back station in Japan
Wikipedia - Mind Your Back, Professor -- 1977 film
Wikipedia - Minimum feedback arc set
Wikipedia - Mini Small Outline Package -- Mini Small Outline ic Package
Wikipedia - Minor loop feedback -- a classical method used to design feedback control systems
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Wikipedia - Minya bus attack -- Terrorist attack on a convoy carrying Copts to the Monastery of Saint Samuel the Confessor in Egypt
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Wikipedia - Misogynoir -- Misogyny toward black women in which race and gender both play roles
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Wikipedia - Module:Category handler/blacklist
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Wikipedia - MyTracks
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Wikipedia - Nadir of American race relations -- Anti-Black racism in the US from 1877 into the early 1900s
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Wikipedia - Nairobi DusitD2 complex attack -- Terrorist attack in Nairobi, Kenya
Wikipedia - Namibian Black German
Wikipedia - Nam's Angels -- 1970 film directed by Jack Starrett
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Wikipedia - Naqareh -- Middle Eastern drum with a rounded back and a hide head
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Wikipedia - Narnack Records -- Record label
Wikipedia - Nashville Superspeedway -- Motorsport track in Tennessee, United States
Wikipedia - Nasty (Janet Jackson song) -- Janet Jackson song/single
Wikipedia - Natalie Aleta Jackson -- American lawyer and civil right activist
Wikipedia - Natalya Anisimova (sprinter) -- Russian track and field athlete
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Wikipedia - National Alliance of Black School Educators -- Non-profit organization
Wikipedia - National Association of Black Journalists Hall of Fame -- A hall of fame project of the National Association of Black Journalists
Wikipedia - National Black Network -- Former American radio network
Wikipedia - National Film Award for Best Male Playback Singer -- Indian film award
Wikipedia - National Instant Criminal Background Check System -- U.S. system for determining if prospective firearms or explosives buyers are eligible to buy
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Wikipedia - National Register of Historic Places listings in Jackson County, Florida -- Wikimedia list article
Wikipedia - National September 11 Memorial & Museum -- Memorial and museum in New York City commemorating the September 11, 2001 attacks
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Wikipedia - Natural Ingredients -- album by Luscious Jackson
Wikipedia - Nature-based solutions -- Sustainable management and use of nature for tackling socio-environmental challenges
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Wikipedia - NCIS (soundtrack) -- Soundtrack of the television series NCIS
Wikipedia - Near-close near-back rounded vowel
Wikipedia - Near-Earth Asteroid Tracking
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Wikipedia - Needle in the Haystack -- 1953 film directed by Alex Viany
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Wikipedia - Nested stack automaton
Wikipedia - Netfilter -- Packet alteration framework for Linux and the umbrella project for software of the same
Wikipedia - NetHack General Public License
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Wikipedia - Network backbone
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Wikipedia - Network Crack Program Hacker Group -- Hacker group
Wikipedia - Network Lateral Movement -- Cybersecurity term for attack strategies
Wikipedia - Network packet -- Formatted unit of data carried by a packet-switched network
Wikipedia - Network stack
Wikipedia - Neural backpropagation
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Wikipedia - Never Again (Nickelback song) -- 2002 single by Nickelback
Wikipedia - Never Back Down 2: The Beatdown -- 2011 film by Michael Jai White
Wikipedia - Never Back Down: No Surrender -- 2016 film by Michael Jai White
Wikipedia - Never Back Down -- 2008 film by Jeff Wadlow
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Wikipedia - Newpark Comprehensive School -- Mixed second-level State school in Blackrock, Dublin, Ireland
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Wikipedia - N.I.B. -- Song by Black Sabbath
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Wikipedia - Nike+ -- Activity tracker device
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Wikipedia - North American A-36 Apache -- 1942 attack aircraft model by North American Aviation
Wikipedia - North American A-5 Vigilante -- 1958 attack aircraft family by North American Aviation
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Wikipedia - NXT UK TakeOver: Blackpool -- 2019 WWE Network event
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Wikipedia - OpenStack -- Cloud computing software
Wikipedia - Opentracker
Wikipedia - Open Transport -- Apple implementation of System V STREAMS networking stack
Wikipedia - Operation AntiSec -- Series of cyberattacks conducted by Anonymous and LulzSec
Wikipedia - Operation Aurora -- Series of cyberattacks conducted by Chinese threat actors
Wikipedia - Operation Backfire (FBI)
Wikipedia - Operation Banquet -- A last resort British WW2 plan to employ training aircraft in ground attack operations in the event of an invasion of the UK.
Wikipedia - Operation Broadshare -- British military operation to tackle the COVID-19 pandemic
Wikipedia - Operation Chastise -- 1943 attack on German dams by Royal Air Force
Wikipedia - Operation Condor -- US-backed campaign of political repression in South America
Wikipedia - Operation Creek -- 1943 attack on German ship transmitting information to U-boats from Goa
Wikipedia - Operation Crusader -- Allied attack vs Axis, North Africa, WWII, 1941
Wikipedia - Operation Dark Winter -- Senior-level U.S. bio-terrorist attack simulation exercise
Wikipedia - Operation D-Elite -- Federal operation against torrent tracker site
Wikipedia - Operation Garlic -- RAF attack on the Dortmund-Ems Canal during World War II
Wikipedia - Operation Guard Shack -- FBI investigation into law enforcement corruption in Puerto Rico
Wikipedia - Operation Inmate -- World War II attack against Japanese positions on Truk Atoll
Wikipedia - Operation Jackpot (drug investigation) -- Federal drug task force, part of the War on Drugs
Wikipedia - Operation Leakspin -- Project coordinated by the hacker group Anonymous
Wikipedia - Operation Midnight Jackal -- Pakistani political scandal
Wikipedia - Operation Outward -- WWII British balloon attack on Germany
Wikipedia - Operation Payback -- Series of cyberattacks conducted by Anonymous
Wikipedia - Operation Rescript -- British military operation to tackle the COVID-19 pandemic
Wikipedia - Operation Source -- Second World War Royal Navy midget submarine attacks on heavy German warships in Norway
Wikipedia - Operation Stack -- Contingency plan for traffic congestion in Kent
Wikipedia - Optical black hole
Wikipedia - Optical disc packaging -- Case or other packaging used to protect optical discs
Wikipedia - Optical motion tracking
Wikipedia - Optimistic (Sounds of Blackness song) -- 1991 single by Sounds of Blackness
Wikipedia - Orange-backed woodpecker -- Species of bird
Wikipedia - Orange Is the New Black -- American comedy-drama television series
Wikipedia - Orange Show Speedway -- Race track in San Bernardino, California
Wikipedia - Orazio Fagone -- Italian short-track speed skater and wheelchair curler
Wikipedia - Order of the Black Eagle
Wikipedia - Oregon City School District (Oregon) -- School district in Clackamas County, Oregon, United States
Wikipedia - Oriental Park Racetrack -- Thoroughbred horse-racing facility in Cuba
Wikipedia - Original Gangster 2: Black Area -- 2017 Burmese film
Wikipedia - Orphan Black (comic book) -- Series of comic books
Wikipedia - Orphan Black -- Canadian science fiction thriller television series
Wikipedia - Ortega (Jacksonville) -- A neighborhood of Jacksonville, Florida
Wikipedia - Orville Jackson House -- Historic building in Idaho, USA
Wikipedia - Osea Island -- Tidal island in the estuary of the River Blackwater, Essex, East England
Wikipedia - Oskar Backlund -- Swedish-Russian astronomer (1846-1916)
Wikipedia - Oskar Barnack Award -- photography award
Wikipedia - Oskar Barnack -- German optical engineer
Wikipedia - Oskar Wacker -- German politician
Wikipedia - Oskar Wackerzapp -- German politician
Wikipedia - Osnabruck mortar attack -- Provisional IRA bombing in Osnabruk, Germany
Wikipedia - Ostrava hospital attack -- Mass shooting in the Czech Republic
Wikipedia - Ostrich egg -- Egg of the ostrich, including background information and information on uses by humans
Wikipedia - Oswestry Disability Index -- Questionnaire for rating the severity of back pain
Wikipedia - Other Men's Wives (play) -- Play by Walter C. Hackett
Wikipedia - OTRS -- Free and open-source trouble ticket system software package
Wikipedia - Otto Ackermann (painter) -- German painter
Wikipedia - Otto Didrik Schack, 3rd Count of Schackenborg -- Danish nobleman
Wikipedia - Otto II the Black
Wikipedia - Otto Rohr -- German track and field athlete
Wikipedia - Otto Sackur
Wikipedia - OurMine -- Hacker group
Wikipedia - Outback (group) -- world music group
Wikipedia - Outback Jack -- US television program
Wikipedia - Outback Steakhouse -- American chain steakhouse
Wikipedia - Outback
Wikipedia - Outlaw King -- 2018 film by David Mackenzie
Wikipedia - Outlaws of the Orient -- 1937 film by Ernest B. Schoedsack
Wikipedia - Outline of black holes
Wikipedia - Out of Control (Back for More) -- 2001 single by Darude
Wikipedia - Out-of-order delivery -- Delivery of data packets in a different order from which they were sent
Wikipedia - Outside the Wire -- 2021 science fiction film starring Anthony Mackie
Wikipedia - Oval track racing -- Form of auto racing where competitors duel on an oval shaped track
Wikipedia - Overnight (1985 film) -- 1985 film by Jack Darcus
Wikipedia - Oxford Almanack -- Annual illustrated directory for the University of Oxford
Wikipedia - Oxford Plains Speedway -- 3/8 mile racetrack in Oxford, Maine, USA
Wikipedia - Oyster cracker -- Food
Wikipedia - Ozone cracking -- Cracks in many different elastomers due to ozone attack
Wikipedia - P107 -- Type of Half-track prime mover/cargo transport
Wikipedia - Paavo Aho -- Finnish track and field athlete
Wikipedia - Pabstiella wacketii -- Species of plant
Wikipedia - Pac-Attack -- 1993 puzzle video game
Wikipedia - Pacific Air Lines Flight 773 -- Aviation accident caused by hijacking
Wikipedia - Pacific black duck -- Species of bird
Wikipedia - Pacific Blackout -- 1941 film by Ralph Murphy
Wikipedia - Pacific Southwest Airlines Flight 1771 -- Aviation hijacking incident
Wikipedia - Package cushioning -- Protective packaging
Wikipedia - Package diagram
Wikipedia - Packaged terminal air conditioner
Wikipedia - Package format
Wikipedia - Package handle -- Packaging component
Wikipedia - PackageKit
Wikipedia - Package management system
Wikipedia - Package management
Wikipedia - Package manager -- Software tools for handling software packages
Wikipedia - Package-merge algorithm
Wikipedia - Package on a package
Wikipedia - Package on package
Wikipedia - Package (package management system)
Wikipedia - Package pilferage -- Theft of part of the contents of a package
Wikipedia - Package theft -- The theft of a package or parcel
Wikipedia - Package (UML)
Wikipedia - Packaging and labeling -- Enclosure or protection of products for distribution, storage, and sale
Wikipedia - Packaging Machinery Technology -- American business magazine
Wikipedia - Pack animal -- Individual or type of working animal used by humans
Wikipedia - Packard Automotive Plant -- Former auto factory in Detroit, Michigan
Wikipedia - Packard Bell -- Dutch-based computer manufacturing subsidiary of Acer
Wikipedia - Packard F.C. -- Early 20th century soccer club, sponsored by the auto maker
Wikipedia - Packard Humanities Institute -- American non-profit foundation
Wikipedia - Packard-Le Pere LUSAC-11 -- 1918 multi-role combat aircraft family by the Engineering Division, US Army Air Service
Wikipedia - Packard V-1650 Merlin -- Piston aircraft engine
Wikipedia - Packard -- Defunct luxury automobile marque from Detroit, Michigan
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Wikipedia - Pack (canine)
Wikipedia - Pack (compression)
Wikipedia - Packed array
Wikipedia - Packed binary-coded decimal
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Wikipedia - Packed to the Rafters (season 1) -- Season of television series
Wikipedia - Packed to the Rafters (season 2) -- Season of television series
Wikipedia - Packed to the Rafters (season 3) -- Season of television series
Wikipedia - Packed to the Rafters (season 6) -- Season of television series
Wikipedia - Packed to the Rafters -- Australian television series
Wikipedia - Packera macounii -- Species of flowering plant
Wikipedia - Packera obovata -- Species of plant
Wikipedia - Packera -- Genus of flowering plants
Wikipedia - Packerland Conference -- Wisconsin high school athletic conference
Wikipedia - Packers sweep -- A running play popularized by Vince Lombardi and the Green Bay Packers during the 1960s
Wikipedia - Packet analyzer
Wikipedia - Packet Assembler/Disassembler
Wikipedia - Packet capture appliance
Wikipedia - Packet filter
Wikipedia - Packet forwarding -- the relaying of packets from one network segment to another
Wikipedia - Packet (information technology)
Wikipedia - Packetized elementary stream
Wikipedia - Packet Layer Protocol
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Wikipedia - Packet network
Wikipedia - Packet Radio Van
Wikipedia - Packet radio
Wikipedia - Packet sniffer
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Wikipedia - Packet-switched network
Wikipedia - Packet-switching
Wikipedia - Packet switching -- Method of grouping data transmitted over a digital network into packets
Wikipedia - Packet Switch Stream
Wikipedia - PacketVideo
Wikipedia - Packet writing -- Method used to write to optical discs
Wikipedia - Pack Horse Library Project -- Great Depression mobile library project in Kentucky
Wikipedia - Pack hunter
Wikipedia - Pack-in game
Wikipedia - Packing problems
Wikipedia - Packing problem
Wikipedia - Packington's Pound -- Song
Wikipedia - Pack Monday Fair -- Annual street fair in Sherborne, Dorset
Wikipedia - Pack rat -- Genus of mammals
Wikipedia - Pack saddle -- Device which permits heavy loads to be place don the back of working animals
Wikipedia - Packt Publishing
Wikipedia - Packt
Wikipedia - Pack Up -- 2010 single by Eliza Doolittle
Wikipedia - Pack Up Your Troubles (1932 film) -- 1932 film
Wikipedia - Pacman (package manager)
Wikipedia - Paddy McCormack (hurler) -- Irish hurler
Wikipedia - Padel (sport) -- Racket sport
Wikipedia - Padraig Cusack -- Irish actor (born 1962)
Wikipedia - Paducah International Raceway -- Racetrack
Wikipedia - Pagani Zonda R -- Limited production track-only sports car manufactured by Italian sports car manufacturer Pagani
Wikipedia - Pageview -- Request to load a web page, tracked for web analytics
Wikipedia - Paid Back -- 1922 film directed by Irving Cummings
Wikipedia - Paige Ackerson-Kiely -- American poet
Wikipedia - Paint It Black -- 1966 song by The Rolling Stones
Wikipedia - Pakistan International Airlines Flight 544 -- Aircraft hijacking
Wikipedia - Pakistan Stock Exchange attack -- Terror attack in 2020 in Karachi, Pakistan
Wikipedia - Palackal Thoma Malpan
Wikipedia - Palackal Thoma
Wikipedia - Palack University of Olomouc
Wikipedia - Palack University, Olomouc
Wikipedia - Palindromic sequence -- DNA or RNA sequence that matches its complement when read backwards
Wikipedia - Pallet racking -- Material handling storage aid system designed to store materials on pallets
Wikipedia - Palm Beach International Raceway -- Motorsport track in the United States
Wikipedia - Pam MacKinnon -- Theatre director
Wikipedia - Panackelty -- Beef casserole dish from North England
Wikipedia - Panama Lady -- 1939 film by Jack Hively
Wikipedia - Pan Am Flight 281 -- Aircraft hijacking
Wikipedia - Panchromatic film -- Black-and-white photographic film sensitive to the whole visible light spectrum
Wikipedia - Panda Bar massacre -- 1998 attack in Serbia
Wikipedia - Pangamic acid -- Never identified, nor isolated or synthesized, hypothetical chemical compound promoted as quack remedy
Wikipedia - Panic attacks
Wikipedia - Panic attack -- Period of intense fear of sudden onset
Wikipedia - Panini-Backus form
Wikipedia - Panskurar Chop -- A snack originating from the Indian subcontinent
Wikipedia - Papa Jack Laine -- American musician (1873-1966)
Wikipedia - Paperback original
Wikipedia - PaperBackSwap
Wikipedia - Paperback
Wikipedia - P. A. Periyanayaki -- Indian playback singer
Wikipedia - Paramilitary punishment attacks in Northern Ireland -- Informal criminal justice system operated by loyalist and republican groups in Northern Ireland
Wikipedia - Parami Wasanthi Maristela -- Sri Lankan track and field athlete
Wikipedia - Paranoia Agent Original Soundtrack -- 2004 soundtrack album by Susumu Hirasawa
Wikipedia - Paranoid (Black Sabbath song) -- Song by Black Sabbath
Wikipedia - Parasite (2019 film) -- 2019 South Korean black comedy thriller film by Bong Joon-ho
Wikipedia - PARC Universal Packet
Wikipedia - Parfet Prehistoric Preserve -- Dinosaur track site in Golden, Colorado
Wikipedia - Paris Jackson -- Daughter of Michael Jackson
Wikipedia - Parker (2013 film) -- 2013 film by Taylor Hackford
Wikipedia - Park Hye-won -- Short track speed skater
Wikipedia - Park Ji-won (speed skater) -- South Korean short track speedskater
Wikipedia - Parole Racket -- 1936 film by Charles C. Coleman
Wikipedia - Partition Treaty on the Status and Conditions of the Black Sea Fleet -- Three 1997 treaties between Russia and Ukraine
Wikipedia - Party In Backyard -- Dutch YouTuber and music producer
Wikipedia - Pascack Hills High School -- High school in Bergen County, New Jersey, United States
Wikipedia - Pascack Valley High School -- High school in Bergen County, New Jersey, United States
Wikipedia - Pascack Valley Line -- Commuter rail line in New Jersey and New York
Wikipedia - Pascack Valley Regional High School District -- School district in Bergen County, New Jersey, United States
Wikipedia - Pascal Ackermann -- German bicycle racer
Wikipedia - Pascal Dion -- Canadian short track speed skater
Wikipedia - Passport: Back To The Bars -- Charity
Wikipedia - Pass the hash -- Hacking technique
Wikipedia - Password cracking -- Recovering passwords from data that has been stored in or transmitted by a computer system
Wikipedia - Password strength -- Measure of the effectiveness of a password in resisting guessing and brute-force attacks
Wikipedia - Pasta processing -- Process in which wheat semolina or flour is mixed with water and the dough is extruded to a specific shape, dried and packaged
Wikipedia - Patch Barracks -- US military installation in Stuttgart-Vaihingen, Germany
Wikipedia - Patch panel -- Device featuring a number of jacks for connecting and routing circuits
Wikipedia - Patchwork Girl (hypertext) -- Work of electronic literature by Shelley Jackson
Wikipedia - Patented track crane -- Type of crane
Wikipedia - Pat Foley -- TV hockey announcer for the Chicago Blackhawks
Wikipedia - Pat Hackett -- British politician
Wikipedia - Pat McCormack -- Irish boxer (1946-2012)
Wikipedia - Patrick Blackett, Baron Blackett
Wikipedia - Patrick Blackett -- British physicist
Wikipedia - Patrick Cormack -- British politician (born 1939)
Wikipedia - Patrick Mackay -- British serial killer
Wikipedia - Patrick MacKellar -- British army officer and military engineer
Wikipedia - Patrik Ohlsson -- Swedish track and field athlete
Wikipedia - Pattern playback
Wikipedia - Patti Carr Black -- American nonfiction writer
Wikipedia - Patty Cake (song) -- Song by rapper Kodak Black
Wikipedia - Patty McCormack -- American actress
Wikipedia - Paula Jackson -- British bobsledder
Wikipedia - Paul Blackburn (U.S. poet)
Wikipedia - Paul Blackman -- British theatrical producer and director
Wikipedia - Paul Black (musician) -- American singer and drummer
Wikipedia - Paul Blackwell -- Australian stage and film actor
Wikipedia - Paul Bojack -- American film director and writer
Wikipedia - Paul Bunyan -- giant lumberjack in American folklore
Wikipedia - Paul Flack -- American canoeist
Wikipedia - Paul Hacker (diplomat) -- Former diplomat and a writer
Wikipedia - Paul Hacker (Indologist) -- German indologist
Wikipedia - Pauline Black -- English singer, actress, and author
Wikipedia - Pauline Gracia Beery Mack -- American chemist
Wikipedia - Pauline Mackay -- American golfer
Wikipedia - Paul Jackson (artist) -- American artist
Wikipedia - Paul Julian (artist) -- Looney Tunes background artist
Wikipedia - Paul Kronacker -- Belgian politician
Wikipedia - Paul Mackenzie -- Physicist
Wikipedia - Paul MacKenzie -- Scottish physician, soldier and sportsman (1919-2014)
Wikipedia - Paulo Abi-Ackel -- Brazilian politician
Wikipedia - Paulo Amotun Lokoro -- South Sudanese track and field athlete
Wikipedia - Paul Willfuhr -- German track and field athlete
Wikipedia - Pavel Sitnikov -- Russian short-track speed skater
Wikipedia - Payback (1995 film) -- 1995 film by Anthony Hickox
Wikipedia - Payback (1999 film) -- 1999 film by Brian Helgeland
Wikipedia - Payback (2013) -- 2013 WWE pay-per-view event
Wikipedia - Payback (2014) -- 2014 WWE pay-per-view and WWE Network event
Wikipedia - Payback (2015) -- 2015 WWE pay-per-view and WWE Network event
Wikipedia - Payback (2016) -- 2016 WWE pay-per-view and WWE Network event
Wikipedia - Payback (2017) -- 2017 WWE pay-per-view and WWE Network event
Wikipedia - Payback (2020) -- 2020 WWE pay-per-view and WWE Network event
Wikipedia - Payback 2 -- Video game by Apex Designs
Wikipedia - Peaches Jackson -- American actress
Wikipedia - Peameal bacon -- Canadian back bacon made from lean boneless pork loin, trimmed fine, wet cured, and rolled in cornmeal
Wikipedia - Peapack-Gladstone, New Jersey -- Borough in Somerset County, New Jersey, United States
Wikipedia - Pearl Jam Twenty (soundtrack) -- 2011 album
Wikipedia - Pearl Mackie -- British actress
Wikipedia - Pearly Black -- Australian singer
Wikipedia - Peeled Snacks -- Health food company
Wikipedia - Peer group -- A primary group of people with similar interests, age, background, or social status
Wikipedia - PeerTracker
Wikipedia - Peggy Fletcher Stack -- American journalist, editor, and author
Wikipedia - Peierls bracket -- Theoretical physics
Wikipedia - Pelorus Jack -- Dolphin famous for meeting and escorting ships
Wikipedia - Penelope Blackmore -- Australian rhythmic gymnast
Wikipedia - Penetration test -- Method of evaluating computer and network security by simulating a cyber attack
Wikipedia - Penn National Gaming -- American casino and racetrack operator based in Pennsylvania
Wikipedia - Pennsylvania Route 171 -- State highway in Lackawanna and Susquehanna counties in Pennsylvania, United States
Wikipedia - Pennsylvania Shell ethylene cracker plant
Wikipedia - Penny Black (research project)
Wikipedia - Penny Sackett -- Australian astronomer
Wikipedia - Penrose process -- Hypothetical mechanism for extracting energy from rotating black holes
Wikipedia - Pentawards -- Annual awards in package design
Wikipedia - Pepin the Hunchback
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Wikipedia - Percy Jackson & the Olympians: The Lightning Thief -- 2010 film by Chris Columbus
Wikipedia - Percy Jackson & the Olympians -- Children's fantasy adventure series
Wikipedia - Percy Jackson (film series) -- Film series from 2010, adaptation, American children's fantasy adventure
Wikipedia - Percy Jackson: Sea of Monsters -- 2013 American film directed by Thor Freudenthal
Wikipedia - Percy Jackson -- Fictional boy and demigod, protagonist of series Percy Jackson & the Olympians, The Heroes of Olympus and The Trials of Apollo
Wikipedia - Perfectly Reasonable Deviations from the Beaten Track
Wikipedia - Perfect Sense -- 2011 film by David Mackenzie
Wikipedia - Perl package manager
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Wikipedia - Persecution of black people in Nazi Germany -- Experiences of black people in Germany under the rule of the Nazis
Wikipedia - Persecution of Jews during the Black Death -- Series of violent attacks on Jewish communities from 1348 to 1351
Wikipedia - Persian Cossack Brigade -- Elite cavalry unit formed in 1879 in Persia (modern-day Iran)
Wikipedia - Persimmon Blackbridge -- Canadian writer and artist
Wikipedia - Peruvian racket-tail -- Species of bird
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Wikipedia - Peter Ackroyd (biblical scholar)
Wikipedia - Peter Ackroyd
Wikipedia - Peter Blacker -- Australian politician
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Wikipedia - Peter Bloch -- Norwegian track and field athlete
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Wikipedia - Peter Jackson (geographer)
Wikipedia - Peter Jackson (sailor) -- United States Virgin Islands sailor
Wikipedia - Peter Jackson -- New Zealand film director, screenwriter, and film producer
Wikipedia - Peter MacKay -- Former Canadian Member of Parliament
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Wikipedia - Peter Sack -- German shot putter
Wikipedia - Peter Svoboda (track athlete) -- Czech hurdler
Wikipedia - Peter Wackernagel -- German musicologist and librarian
Wikipedia - Peter Yaw Kwakye-Ackah -- Ghanaian politician
Wikipedia - Petra Acker -- American speed skater
Wikipedia - Petra Jaszapati -- Hungarian short track speed skater
Wikipedia - Petro Doroshenko -- Hetman of Ukrainian Cossacks
Wikipedia - Phaeton (carriage) -- Four wheeled open carriage with retractable rain cover, driven either from passenger bench or from extra bench on the back, primarily used as sports vehicle
Wikipedia - Pha lM-aM-:M-%u -- Vietnamese snack of braised pork offal
Wikipedia - Phellinus robiniae -- Species of fungus, infests black locusts
Wikipedia - Phil Blackmar -- American professional golfer
Wikipedia - Phile -- files about hacking
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Wikipedia - Philip Danforth Armour -- American meatpacking industrialist/founder: Chicago based Armour & Company
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Wikipedia - Philippine consulate bombing in Jakarta -- Islamic terror attack
Wikipedia - Philipp Wackernagel -- German schoolteacher and hymnologist
Wikipedia - Philip Simmons -- American blacksmith
Wikipedia - P.H.I.R.M. -- Hacker group
Wikipedia - Phonautograph -- Earliest known device for recording sound, patented 1857, transcribing sound waves onto paper or glass; not originally intended for playback, and first heard in 2008 via digital technology
Wikipedia - Phone surveillance -- Surveillance on phone conversations, location tracking, and data monitoring of phones
Wikipedia - Phonograph -- Device for playback of acoustic sounds stored as deviations on a disk or cylinder
Wikipedia - Phonological history of English close back vowels
Wikipedia - Phonological history of English low back vowels
Wikipedia - Phonological history of English open back vowels
Wikipedia - Photochrom -- Process for producing colorized images from black-and-white photographies
Wikipedia - Photofeeler -- Website for photo feedback
Wikipedia - Photograph (Nickelback song) -- 2005 Nickelback song
Wikipedia - PhpBB -- Free and open-source Internet forum package written in PHP
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Wikipedia - Piano in the Background -- 1960 album by Duke Ellington
Wikipedia - PID controller -- control loop feedback mechanism
Wikipedia - Pied butcherbird -- A black and white songbird native to Australia
Wikipedia - Pied currawong -- Medium-sized black passerine bird native to eastern Australia and Lord Howe Island
Wikipedia - Piedmont Interstate Fairgrounds -- American racing track
Wikipedia - Pie, Pie Blackbird -- 1932 film
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Wikipedia - Pierre Boda -- Australian short track speed skater
Wikipedia - Piers O'Conor -- English rugby union fullback
Wikipedia - Pieter Gysel -- Belgian short track speed skater
Wikipedia - Pieter Hackius -- Dutch colonial governor
Wikipedia - Pietro Aretino -- Italian author, playwright, poet, satirist, and blackmailer
Wikipedia - Piggybacking (Internet access)
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Wikipedia - Pig racing -- Sport in which juvenile pigs race around track
Wikipedia - Pigs Is Pigs (1954 film) -- 1954 film by Jack Kinney
Wikipedia - Pikes Peak International Raceway -- Motorsport track in the United States
Wikipedia - Pilae stacks -- Tiles used to support a floor over a hypocaust
Wikipedia - PillPack
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Wikipedia - Pin-back button
Wikipedia - Pine Creek (Jacks Fork tributary) -- Stream in Missouri, United States
Wikipedia - Pingback
Wikipedia - Ping flood -- Denial-of-service attack where the attacker overwhelms the victim with ICMP echo request (ping) packets
Wikipedia - Ping of death -- Attack on a computer system that involves sending a malformed or otherwise malicious ping to a computer
Wikipedia - Pingtung line -- One of the two partially double-track railway in Taiwan along with South-link line.
Wikipedia - Pink Chanel suit of Jacqueline Bouvier Kennedy -- Suit worn by Jackie Kennedy on November 22, 1963
Wikipedia - Pinky Maidasani -- Indian folk rapper and playback singer
Wikipedia - Pioneers on Parade -- Book by Miles Franklin and Dymphna Cusack
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Wikipedia - Pip (package manager) -- Package management system for Python
Wikipedia - Piracy off the coast of Somalia -- Hijacking of ships by Somali pirates
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Wikipedia - Pirate attacks on Fuerteventura in 1740 -- Two attacks by English privateers on the Canary island
Wikipedia - Pirates of Black Cove -- 2011 real-time strategy video game
Wikipedia - Pirates of the Caribbean: The Curse of the Black Pearl -- 2003 fantasy film directed by Gore Verbinski
Wikipedia - Pirates on Horseback -- 1941 film by Lesley Selander
Wikipedia - Pi-Stacking (chemistry) -- Attractive interactions between aromatic rings
Wikipedia - PJ1 TrackBite -- Traction compound
Wikipedia - Plack (software)
Wikipedia - Plain tobacco packaging -- Legally mandated packaging of tobacco products without any brand imagery
Wikipedia - Planck's law -- Describes the amount of spectral radiance at a certain wavelength radiated by a black body cavity in thermal equilibrium
Wikipedia - Plane Finder -- United Kingdom-based real-time flight tracking service
Wikipedia - Planet Caravan -- Song by Black Sabbath
Wikipedia - Plan of Attack -- 2004 book by American journalist Bob Woodward
Wikipedia - Planters -- Snack food brand specializing in peanuts
Wikipedia - Platform screen doors -- Doors separating rail platforms from tracks
Wikipedia - Playback (novel) -- Novel by Raymond Chandler



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