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object:admit
word class:verb


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

TOPICS
SEE ALSO


AUTH

BOOKS
Big_Mind,_Big_Heart
City_of_God
Evolution_II
Faust
Heart_of_Matter
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Interpretation
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
The_Categories
The_Divine_Milieu
The_Heros_Journey
The_Imitation_of_Christ
The_Republic
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Toward_the_Future

IN CHAPTERS TITLE
1.hs_-_When_he_admits_you_to_his_presence

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.00_-_Introduction
0.01_-_I_-__Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities:_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.02_-_Letters_to_a_Sadhak
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.06_-_Letters_to_a_Young_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.02_-_Natures_Own_Yoga
01.02_-_The_Issue
01.04_-_The_Poetry_in_the_Making
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Yoga_of_the_King__The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.07_-_Blaise_Pascal_(1623-1662)
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
0.10_-_Letters_to_a_Young_Captain
01.10_-_Principle_and_Personality
01.11_-_The_Basis_of_Unity
01.12_-_Three_Degrees_of_Social_Organisation
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World_War
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_An_Aspect_of_Emergent_Evolution
02.05_-_Federated_Humanity
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.08_-_The_Basic_Unity
02.10_-_Independence_and_its_Sanction
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.13_-_On_Social_Reconstruction
02.14_-_Appendix
02.14_-_Panacea_of_Isms
03.01_-_The_Evolution_of_Consciousness
03.08_-_The_Spiritual_Outlook
03.09_-_Buddhism_and_Hinduism
03.14_-_Mater_Dolorosa
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
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_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.09_-_Values_Higher_and_Lower
05.02_-_Physician,_Heal_Thyself
05.05_-_In_Quest_of_Reality
05.06_-_Physics_or_philosophy
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.28_-_God_Protects
05.31_-_Divine_Intervention
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.14_-_The_Divine_Suffering
07.25_-_Prayer_and_Aspiration
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
08.24_-_On_Food
08.30_-_Dealing_with_a_Wrong_Movement
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
09.01_-_Prayer_and_Aspiration
09.09_-_The_Origin
09.11_-_The_Supramental_Manifestation_and_World_Change
09.14_-_Education_of_Girls
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.05_-_Mind_and_the_Mental_World
10.08_-_Consciousness_as_Freedom
1.00a_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00g_-_Foreword
1.00_-_Gospel
1.00_-_Main
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Economy
1.01_-_Foreward
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_Tara_the_Divine
1.01_-_the_Call_to_Adventure
1.01_-_The_Four_Aids
1.01_-_The_Mental_Fortress
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Unexpected
1.02.3.1_-_The_Lord
1.02.4.1_-_The_Worlds_-_Surya
1.02.9_-_Conclusion_and_Summary
1.02_-_BOOK_THE_SECOND
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Shadow
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Virtues
1.02_-_THE_WITHIN_OF_THINGS
10.32_-_The_Mystery_of_the_Five_Elements
10.35_-_The_Moral_and_the_Spiritual
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Reading
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_The_Desert
1.03_-_The_End_of_the_Intellect
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Sephiros
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_Time_Series,_Information,_and_Communication
1.04_-_A_Leader
1.04_-_KAI_VALYA_PADA
1.04_-_Nothing_Exists_Per_Se_Except_Atoms_And_The_Void
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_Reality_Omnipresent
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
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_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Silent_Mind
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.05_-_BOOK_THE_FIFTH
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy.
1.05_-_Mental_Education
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Ritam
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.05_-_Yoga_and_Hypnotism
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Dhyana
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_Wealth_and_Government
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_BOOK_THE_SEVENTH
1.07_-_Incarnate_Human_Gods
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_Samadhi
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Plot_must_be_a_Whole.
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.08a_-_The_Ladder
1.08_-_BOOK_THE_EIGHTH
1.08_-_Departmental_Kings_of_Nature
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Stead_and_the_Spirits
1.08_-_Summary
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Methods_of_Vedantic_Knowledge
1.098_-_The_Transformation_from_Human_to_Divine
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Saraswati_and_Her_Consorts
1.09_-_The_Pure_Existent
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_BOOK_THE_TENTH
1.10_-_Conscious_Force
1.10_-_On_our_Knowledge_of_Universals
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
11.15_-_Sri_Aurobindo
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_GOOD_AND_EVIL
1.11_-_On_Intuitive_Knowledge
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_Second_Genesis
1.11_-_The_Three_Purushas
1.11_-_Works_and_Sacrifice
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Further_Magical_Aids
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Superconscient
1.12_-_Truth_and_Knowledge
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_Reason_and_Religion
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_Noise
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Supermind_as_Creator
1.15_-_The_Suprarational_Good
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_God
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_Divine_Worker
1.19_-_Equality
1.19_-_Life
1.19_-_Tabooed_Acts
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_Thought,_or_the_Intellectual_element,_and_Diction_in_Tragedy.
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
1.2.07_-_Surrender
1.20_-_Equality_and_Knowledge
1.20_-_Tabooed_Persons
1.20_-_The_Hound_of_Heaven
1.21__-_Poetic_Diction.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_Epic_Poetry.
1.23_-_The_Double_Soul_in_Man
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_Matter
1.2.4_-_Speech_and_Yoga
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_SPIRITUAL_EXERCISES
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_-_On_discernment_of_thoughts,_passions_and_virtues
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.300_-_1.400_Talks
1.3.02_-_Equality__The_Chief_Support
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ritual_of_Adonis
1.34_-_The_Myth_and_Ritual_of_Attis
1.3.5.02_-_Man_and_the_Supermind
1.35_-_The_Tao_2
1.37_-_Oriential_Religions_in_the_West
1.39_-_Prophecy
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.02_-_The_Divine_Force
1.4.03_-_The_Guru
14.07_-_A_Review_of_Our_Ashram_Life
1.42_-_Osiris_and_the_Sun
1.42_-_This_Self_Introversion
1.439
1.450_-_1.500_Talks
1.47_-_Lityerses
1.49_-_Thelemic_Morality
15.03_-_A_Canadian_Question
15.05_-_Twin_Prayers
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_The_Transference_of_Evil
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.59_-_Geomancy
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Man
1.66_-_Vampires
1.67_-_The_External_Soul_in_Folk-Custom
1.75_-_The_AA_and_the_Planet
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
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
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1950-12-21_-_The_Mother_of_Dreams
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-03-10_-_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
1951-03-14_-_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
1951-04-07_-_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
1951-04-19_-_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
1953-05-13
1953-05-27
1953-06-10
1953-07-08
1953-07-15
1953-07-22
1953-08-05
1953-09-30
1953-10-14
1953-11-04
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
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
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-12-28_-_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
1956-05-23_-_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
1956-06-13_-_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
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-09-05_-_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
1956-12-12_-_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
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-11_-_Appearance_of_the_first_men
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-05-10
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-07-09_-_Faith_and_personal_effort
1961-03-07
1961-04-18
1961-06-06
1961-07-07
1961-08-11
1961-08-25
1961-12-23
1962-01-12_-_supramental_ship
1962-03-06
1962-06-09
1962-06-27
1962-07-04
1962-08-14
1962-12-19
1963-06-22
1963-08-24
1963-12-21
1964-01-04
1964-03-04
1964-07-28
1965-01-09
1965-05-19
1965-05-29
1965_05_29
1965-06-14
1966-06-25
1967-03-29
1967-06-03
1967-07-15
1968-05-04
1968-05-29
1968-06-08
1968-11-09
1968-12-04
1969-03-26
1969-04-16
1969-06-25
1969-07-26
1969_10_15
1969_11_08?
1969-11-15
1969-11-19
1970-01-10
1970_02_09
1970_04_01
1970-05-02
1970-06-17
1970-08-05
1971-03-03
1971-09-22
1971-10-20
1972-04-04
1972-04-26
1973-01-20
1.A_-_ANTHROPOLOGY,_THE_SOUL
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_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_Resignation
1.fs_-_The_Two_Guides_Of_Life_-_The_Sublime_And_The_Beautiful
1.fua_-_The_moths_and_the_flame
1.hs_-_My_Brilliant_Image
1.hs_-_When_he_admits_you_to_his_presence
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jlb_-_Plainness
1.jt_-_When_you_no_longer_love_yourself_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_The_Reckoning
1.lb_-_Bitter_Love_by_Li_Po
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.poe_-_Eureka_-_A_Prose_Poem
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rwe_-_Saadi
1.wby_-_A_First_Confession
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_The_Tower
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XLI
1.whitman_-_Song_Of_The_Broad-Axe
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Maternal_Grief
1.ww_-_Star-Gazers
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_-_To_B._R._Haydon
1.ww_-_Vaudracour_And_Julia
1.ww_-_Yarrow_Visited
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_On_Books
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Yoga_and_Its_Objects
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_-_On_Letters
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Status_of_Knowledge
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_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Purified_Understanding
2.04_-_On_Art
2.04_-_The_Divine_and_the_Undivine
2.05_-_Habit_3__Put_First_Things_First
2.05_-_On_Poetry
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Works_Devotion_and_Knowledge
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.08_-_God_in_Power_of_Becoming
2.08_-_The_Sword
2.09_-_On_Sadhana
2.09_-_The_Release_from_the_Ego
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
2.12_-_THE_FESTIVAL_AT_PNIHTI
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Way_and_the_Bhakta
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_THE_MASTER_AND_M.
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.15_-_Reality_and_the_Integral_Knowledge
2.16_-_Oneness
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_ON_GREAT_EVENTS
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_Planes_of_Our_Existence
2.2.01_-_The_Problem_of_Consciousness
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.20_-_Nov-Dec_1939
2.20_-_The_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.3.01_-_Concentration_and_Meditation
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Mother's_Force
2.3.06_-_The_Mind
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1_-_Ego_and_Its_Forms
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
3.00.2_-_Introduction
30.08_-_Poetry_and_Mantra
3.00_-_Introduction
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_Towards_the_Future
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Way_of_Devotion
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Sage
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.03_-_A_Realistic_Adwaita
31.04_-_Sri_Ramakrishna
31.08_-_The_Unity_of_India
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
31.10_-_East_and_West
3.11_-_Epilogue
3.1.1_-_The_Transformation_of_the_Physical
3.1.2_-_Levels_of_the_Physical_Being
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.16.1_-_Of_the_Oath
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.2.02_-_The_Veda_and_the_Upanishads
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.2.3_-_Dreams
3.2.4_-_Sex
33.05_-_Muraripukur_-_II
33.08_-_I_Tried_Sannyas
33.13_-_My_Professors
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.4.01_-_Evolution
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
37.04_-_The_Story_Of_Rishi_Yajnavalkya
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.11_-_Rebirth_and_Karma
3.7.2.02_-_The_Terrestial_Law
3.7.2.04_-_The_Higher_Lines_of_Karma
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
3_-_Commentaries_and_Annotated_Translations
4.01_-_Introduction
4.01_-_THE_COLLECTIVE_ISSUE
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
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_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.18_-_Faith_and_shakti
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.20_-_The_Intuitive_Mind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.4.6.01_-_Sensations_in_the_Inner_Centres
5.01_-_EPILOGUE
5.03_-_The_Divine_Body
5.05_-_Supermind_and_Humanity
5.06_-_Supermind_in_the_Evolution
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.8_-_The_Book_of_the_Gods
5.2.03_-_The_An_Family
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
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
7.08_-_Sincerity
7.14_-_Modesty
Aeneid
Apology
Avatars_of_the_Tortoise
Averroes_Search
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attri_buted_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_Imaginary_Beings_(text)
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
CHAPTER_28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_V
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XII
Cratylus
DS3
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.07_-_About_Mixture_to_the_Point_of_Total_Penetration.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
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_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_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.
Euthyphro
For_a_Breath_I_Tarry
Gorgias
Ion
Kafka_and_His_Precursors
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
Meno
Phaedo
r1912_01_22
r1912_11_16
r1912_12_03b
r1912_12_05
r1912_12_20
r1913_01_05
r1913_01_15
r1913_01_17
r1913_02_04
r1913_05_19
r1913_11_12
r1914_01_06
r1914_04_08
r1914_04_16
r1914_06_11
r1914_06_24
r1914_06_28
r1914_07_23
r1914_07_25
r1914_09_04
r1914_10_13
r1914_10_23
r1914_12_21
r1914_12_29
r1915_01_28
r1915_06_18
r1917_03_18
r1918_02_25
r1918_03_07
r1919_06_24
r1919_06_25
r1919_07_24
r1919_08_20
r1920_02_23
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Symposium
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_125-150
Talks_151-175
Talks_176-200
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_Book_of_Sand
The_Coming_Race_Contents
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Gold_Bug
The_Golden_Sentences_of_Democrates
The_Last_Question
The_Library_of_Babel
The_Logomachy_of_Zos
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
The_Theologians
The_Way_of_Perfection
Timaeus
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

SIMILAR TITLES
admit

DEFINITIONS

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.

admittable ::: a. --> Admissible.

admittance ::: n. --> The act of admitting.
Permission to enter; the power or right of entrance; also, actual entrance; reception.
Concession; admission; allowance; as, the admittance of an argument.
Admissibility.
The act of giving possession of a copyhold estate.


admittatur ::: n. --> The certificate of admission given in some American colleges.

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

admittedly ::: adv. --> Confessedly.

admitter ::: n. --> One who admits.

admitting ::: p. pr. & vb. n. --> of Admit

admit ::: v. t. --> To suffer to enter; to grant entrance, whether into a place, or into the mind, or consideration; to receive; to take; as, they were into his house; to admit a serious thought into the mind; to admit evidence in the trial of a cause.
To give a right of entrance; as, a ticket admits one into a playhouse.
To allow (one) to enter on an office or to enjoy a privilege; to recognize as qualified for a franchise; as, to admit an




QUOTES [52 / 52 - 500 / 9817]


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   24 Sri Aurobindo
   7 The Mother
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   2 Pepper Winters

1:I gave in, and admitted that God was God. ~ C S Lewis, [T5],
2:Some of their faults men readily admit, but others not so readily. ~ Epictetus,
3:Receptivity is the capacity of admitting and retaining the Divine Workings.
   ~ The Mother, Words Of The Mother II,
4:We are all closer to the abyss than we would wish to admit. But is fortunate that we have an insight into the fact that we are the abyss ~ Jean Gebser,
5:Our dwarf will and cold pragmatic sense
Admit not the celestial visitants: ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
6:The love of God is an infinite and absolute feeling which does not admit of any rational limitation. ~ Sri Aurobindo, The Human Cycle, Reason and Religion,
7:A secret soul behind supporting all
Is master and witness of our ignorant life,
Admits the Person’s look and Nature’s role. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
8:Life is too complex to admit of the arbitrary ideal simplicity which the moralising theorist loves. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - V,
9:All spiritual experiences are true, but they point towards some highest and widest reality which admits their truth and exceeds it. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
10:One fine, pure-seeming falsehood,
Admitted, opens door to all his naked
And leprous family; in, in, they throng
And breed the house quite full. ~ Sri Aurobindo, Collected Plays and Stories, Act III,
11:Often our thoughts are finished cosmic wares
Admitted by a silent office gate
And passed through the subconscient’s galleries,
Then issued in Time’s mart as private make. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
12:Fear is hidden consent. When you are afraid of something, it means that you admit its possibility and thus strengthen its hand. It can be said that it is a subconscient consent. Fear can be overcome in many ways. The ways of courage, faith, knowledge are some of them. ~ The Mother, Words Of The Mother II, 243,
13:One of two things must be done. Either surrender because you admit your inability and require a higher power to help you, or investigate the cause of misery by going to the source and merging into the Self. Either way you will be free from misery. God never forsakes one who has surrendered. ~ Sri Ramana Maharshi, Surpassing Love and Grace,
14:I insist that in private life men should not admit their passions to be an end, indulging them and so degrading themselves to the level of the other animals, or suppressing them and creating neuroses. I insist that every thought, word and deed should be consciously devoted to the service of the Great Work. 'Whatsoever ye do, whether ye eat or drink, do all to the glory of God' ~ Aleister Crowleys, Confessions of Aleister Crowley,
15:There is also a third kind of madness, which is possession by the Muses, enters into a delicate and virgin soul, and there inspiring frenzy, awakens lyric....But he, who, not being inspired and having no touch of madness in his soul, comes to the door and thinks he will get into the temple by the help of art--he, I say, and his poetry are not admitted; the sane man is nowhere at all when he enters into rivalry with the madman. ~ Plato,
16:I admit that my visions can never mean to other men as much as they do to me. I do not regret this. All I ask is that my results should convince seekers after truth that there is beyond doubt something worth while seeking, attainable by methods more or less like mine. I do not want to father a flock, to be the fetish of fools and fanatics, or the founder of a faith whose followers are content to echo my opinions. I want each man to cut his own way through the jungle. ~ Aleister Crowley,
17:Narrow minds devoid of imagination. Intolerance, theories cut off from reality, empty terminology, usurped ideals, inflexible systems. Those are the things that really frighten me. What I absolutely fear and loathe. Of course it's important to know what's right and what's wrong. Individual errors in judgment can usually be corrected. As long as you have the courage to admit mistakes, things can be turned around. But intolerant, narrow minds with no imagination are like parasites that transform the host, change form and continue to thrive. They're a lost cause. ~ Haruki Murakami,
18:The customary routine, the customary institutions, the inherited or habitual forms of thought, - these things are the life-breath of their nostrils. They admit and jealously defend the changes compelled by the progressive mind in the past, but combat with equal zeal the changes that are being made by it in the present.

For to the material man the living progressive thinker is an ideologue, dreamer or madman. The old Semites who stoned the living prophets and adored their memories when dead, were the very incarnation of this instinctive and unintelligent principle in Nature. ~ Sri Aurobindo, The Synthesis Of Yoga,
19:When we wish to correct with advantage, and to show another that he errs, we must notice from what side he views the matter, for on that side it is usually true, and admit that truth to him, but reveal to him the side on which it is false. He is satisfied with that, for he sees that he was not mistaken, and that he only failed to see all sides. Now, no one is offended at not seeing everything; but one does not like to be mistaken, and that perhaps arises from the fact that man naturally cannot see everything, and that naturally he cannot err in the side he looks at, since the perceptions of our senses are always true.
   ~ Blaise Pascal,
20:At this point it may be objected: well, then, if even the crabbed sceptics admit that the statements of religion cannot be confuted by reason, why should not I believe in them, since they have so much on their side:­ tradition, the concurrence of mankind, and all the consolation they yield? Yes, why not? Just as no one can be forced into belief, so no one can be forced into unbelief. But do not deceive yourself into thinking that with such arguments you are following the path of correct reasoning. If ever there was a case of facile argument, this is one. Ignorance is ignorance; no right to believe anything is derived from it. ~ Sigmund Freud,
21:There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61, [T0],
22:There is always some tendency to looseness, forgetfulness and inattention in the physical consciousness. One has to be very vigilant and careful to prevent this tendency having its way. There are many [defects of the physical consciousness] - but mainly obscurity, inertia, tamas, a passive acceptance of the play of wrong forces, inability to change, attachment to habits, lack of plasticity, forgetfulness, loss of experiences or realisations gained, unwillingness to accept the Light or to follow it, incapacity (through tamas or through attachment or through passive reaction to accustomed forces) to do what it admits to be the Right and the Best.
   ~ Sri Aurobindo, Letters On Yoga - IV,
23:The true intuition on the contrary carries in itself its own guarantee of truth; it is sure and infallible within its limits. And so long as it is pure intuition and does not admit into itself any mixture of sense-error or intellectual ideation, it is never contradicted by experience: the intuition may be verified by the reason or the sense-perception afterwards, but its truth does not depend on that verification, it is assured by an automatic self-evidence. ... For the true intuition proceeds from the self-existent truth of things and is secured by that self-existent truth and not by any indirect, derivatory or dependent method of arriving at knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
24:Thus slowly I lift man's soul nearer the Light.
   But human mind clings to its ignorance
   And to its littleness the human heart
   And to its right to grief the earthly life.
   Only when Eternity takes Time by the hand,
   Only when infinity weds the finite's thought,
   Can man be free from himself and live with God.
   I bring meanwhile the gods upon the earth;
   I bring back hope to the despairing heart;
   I give peace to the humble and the great,
   And shed my grace on the foolish and the wise.
   I shall save earth, if earth consents to be saved.
   Then Love shall at last unwounded tread earth's soil;
   Man's mind shall admit the sovereignty of Truth
   And body bear the immense descent of God."
   ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
25:Although our fallen minds forget to climb,
   Although our human stuff resists or breaks,
   She keeps her will that hopes to divinise clay;
   Failure cannot repress, defeat o'erthrow;
   Time cannot weary her nor the Void subdue,
   The ages have not made her passion less;
   No victory she admits of Death or Fate.
   Always she drives the soul to new attempt;
   Always her magical infinitude
   Forces to aspire the inert brute elements;
   As one who has all infinity to waste,
   She scatters the seed of the Eternal's strength
   On a half-animate and crumbling mould,
   Plants heaven's delight in the heart's passionate mire,
   Pours godhead's seekings into a bare beast frame,
   Hides immortality in a mask of death.
   ~ Sri Aurobindo, Savitri,
26:D.: Will the description of Brahman as Sat-Chit-Ananda suit this suddha manas? For this too will be destroyed in the final emancipation.
M.: If suddha manas is admitted, the Bliss (Ananda) experienced by the Jnani must also be admitted to be reflected. This reflection must finally merge into the Original. Therefore the jivanmukti state is compared to the reflection of a spotless mirror in another similar mirror. What will be found in such a reflection? Pure Akasa (Ether). Similarly, the jnani's reflected Bliss (Ananda) represents only the true Bliss. These are all only words. It is enough that a person becomes antarmukhi (inward-bent). The sastras are not needed for an inward turned mind. They are meant for the rest. ~ Sri Ramana Maharshi, Talks, 513,
27:Why level downward to our dullest perception always, and praise that as common sense? The commonest sense is the sense of men asleep, which they express by snoring. Sometimes we are inclined to class those who are once-and-a-half witted with the half-witted, because we appreciate only a third part of their wit. Some would find fault with the morning-red, if they ever got up early enough. “They pretend,” as I hear, “that the verses of Kabir have four different senses; illusion, spirit, intellect, and the exoteric doctrine of the Vedas;” but in this part of the world it is considered a ground for complaint if a man’s writings admit of more than one interpretation. While England endeavors to cure the potato-rot, will not any endeavor to cure the brain-rot, which prevails so much more widely and fatally? ~ Henry David Thoreau,
28:You must ask yourself, if for 10 years if you didnt avoid doing what you knew you needed to do, by your own definitions right, within the value structure that you've created to the degree that youve done that, what would you be like? Well you know there are remarkable people who come into the world from time to time and there are people who do find out over decades long periods what they could be like if they were who they were if they said... if they spoke their being forward, and theyd get stronger and stronger. you do not know the limits to that, we do not know the limits to that and so you could say well in part perhaps the reason that you're suffering unbearably can be left at your feet because you are not everything you could be and you know it. and of course thats a terrible thing to admit and its a terrible thing to consider but theres real promise in it. perhaps theres another way you could look at the world and another way you could act in the world. .. Imagine many people did that. ~ Jordan Peterson,
29:8. The Woman As Temptress:The crux of the curious difficulty lies in the fact that our conscious views of what life ought to be seldom correspond to what life really is. Generally we refuse to admit within ourselves, or within our friends, the fullness of that pushing, self-protective, malodorous, carnivorous, lecherous fever which is the very nature of the organic cell. Rather, we tend to perfume, whitewash, and reinterpret; meanwhile imagining that all the flies in the ointment, all the hairs in the soup, are the faults of some unpleasant someone else. But when it suddenly dawns on us, or is forced to our attention that everything we think or do is necessarily tainted with the odor of the flesh, then, not uncommonly, there is experienced a moment of revulsion: life, the acts of life, the organs of life, woman in particular as the great symbol of life, become intolerable to the pure, the pure, pure soul. The seeker of the life beyond life must press beyond (the woman), surpass the temptations of her call, and soar to the immaculate ether beyond. ~ Joseph Campbell,
30:the supreme third period of greater divine equality :::
   If we can pass through these two stages of the inner change without being arrested or fixed in either, we are admitted to a greater divine equality which is capable of a spiritual ardour and tranquil passion of delight, a rapturous, all-understanding and all-possessing equality of the perfected soul, an intense and even wideness and fullness of its being embracing all things. This is the supreme period and the passage to it is through the joy of a total self-giving to the Divine and to the universal Mother. For strength is then crowned by a happy mastery, peace deepens into bliss, the possession of the divine calm is uplifted and made the ground for the possession of the divine movement. But if this greater perfection is to arrive, the soul's impartial high-seatedness looking down from above on the flux of forms and personalities and movements and forces must be modified and change into a new sense of strong and calm submission and a powerful and intense surrender. ...
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
31:The third operation in any magical ceremony is the oath or proclamation. The Magician, armed and ready, stands in the centre of the Circle, and strikes once upon the bell as if to call the attention of the Universe. He then declares who he is, reciting his magical history by the proclamation of the grades which he has attained, giving the signs and words of those grades. He then states the purpose of the ceremony, and proves that it is necessary to perform it and to succeed in its performance. He then takes an oath before the Lord of the Universe (not before the particular Lord whom he is invoking) as if to call Him to witness the act. He swears solemnly that he will perform it-that nothing shall prevent him from performing it-that he will not leave the operation until it is successfully performed-and once again he strikes upon the bell. Yet, having demonstrated himself in that position at once infinitely lofty and infinitely unimportant, the instrument of destiny, he balances this by the Confession, in which there is again an infinite exaltation harmonised with an infinite humility. He admits himself to be a weak human being humbly aspiring to something higher; a creature of circumstance utterly dependent-even for the breath of life-upon a series of fortunate accidents.
   ~ Aleister Crowley, Liber ABA,
32:1st row Homer, Shakespeare, Valmiki
2nd row Dante, Kalidasa, Aeschylus, Virgil, Milton
3rd row Goethe
...
I am not prepared to classify all the poets in the universe - it was the front bench or benches you asked for. By others I meant poets like Lucretius, Euripides, Calderon, Corneille, Hugo. Euripides (Medea, Bacchae and other plays) is a greater poet than Racine whom you want to put in the first ranks. If you want only the very greatest, none of these can enter - only Vyasa and Sophocles. Vyasa could very well claim a place beside Valmiki, Sophocles beside Aeschylus. The rest, if you like, you can send into the third row with Goethe, but it is something of a promotion about which one can feel some qualms. Spenser too, if you like; it is difficult to draw a line.

Shelley, Keats and Wordsworth have not been brought into consideration although their best work is as fine poetry as any written, but they have written nothing on a larger scale which would place them among the greatest creators. If Keats had finished Hyperion (without spoiling it), if Shelley had lived, or if Wordsworth had not petered out like a motor car with insufficient petrol, it might be different, but we have to take things as they are. As it is, all began magnificently, but none of them finished, and what work they did, except a few lyrics, sonnets, short pieces and narratives, is often flawed and unequal. If they had to be admitted, what about at least fifty others in Europe and Asia? ~ Sri Aurobindo, Letters On Poetry And Art,
33:the psychic being :::
   ... it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.
   As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 150,
34:But even when the desire to know exists in the requisite strength, the mental vision by which abstract truth is recognised is hard to distinguish from vivid imaginability and consonance with mental habits. It is necessary to practise methodological doubt, like Descartes, in order to loosen the hold of mental habits; and it is necessary to cultivate logical imagination, in order to have a number of hypotheses at command, and not to be the slave of the one which common sense has rendered easy to imagine. These two processes, of doubting the familiar and imagining the unfamiliar, are correlative, and form the chief part of the mental training required for a philosopher.

The naïve beliefs which we find in ourselves when we first begin the process of philosophic reflection may turn out, in the end, to be almost all capable of a true interpretation; but they ought all, before being admitted into philosophy, to undergo the ordeal of sceptical criticism. Until they have gone through this ordeal, they are mere blind habits, ways of behaving rather than intellectual convictions. And although it may be that a majority will pass the test, we may be pretty sure that some will not, and that a serious readjustment of our outlook ought to result. In order to break the dominion of habit, we must do our best to doubt the senses, reason, morals, everything in short. In some directions, doubt will be found possible; in others, it will be checked by that direct vision of abstract truth upon which the possibility of philosophical knowledge depends. ~ Bertrand Russell, Our Knowledge of the External World,
35:Why are some people intelligent and others not? Why can some people do certain things while others can't?"

It is as though you asked why everybody was not the same! Then it would mean that there would only be one single thing, one single thing indefinitely repeated which would constitute the whole universe.... I don't know, but it seems to me that it wouldn't be worth the trouble having a universe for that, it would be enough to have just one thing!

But the moment one admits the principle of multiplicity and that no two things are alike in the universe, how can you ask why they are not the same! It is just because they are not, because no two things are alike.

Behind that there is something else which one is not conscious of, but which is very simple and very childish. It is this: "Since there is an infinite diversity, since some people are of one kind and others of a lesser kind, well" - here of course one doesn't say this to oneself but it is there, hidden in the depths of the being, in the depths of the ego - "why am I not of the best kind?" There we are. In fact it amounts to complaining that perhaps one is not of the best kind! If you look attentively at questions like this: "Why do some have much and others little?" "Why are some wise and not others? Why are some intelligent and not others?" etc., behind that there is "Why don't I have all that can be had and why am I not all that one can be?..." Naturally, one doesn't say this to oneself, because one would feel ridiculous, but it is there.

There then. Now has anyone anything to add to what we have just said?... Have you all understood quite well? Everything I have said? Nobody wants to say...

(A teacher) Our daily routine seems a little "impossible" to us.

Well, wait a century or two and it will become possible! (Laughter)

You are told that today's impossibility is the possibility of tomorrow - but these are very great tomorrows! ~ The Mother, Questions And Answers, Volume-8, page no. 387-388,
36:Many men think and write through inspiration. From where does it come?

Many! That is indeed a wonderful thing. I did not think there have been so many.... So?

Poets, when they write poems...

Ah! Inspirations come from very many different places. There are inspirations that may be very material, there are inspirations that may be vital, there are inspirations that come from all kinds of mental planes, and there are very, very rare inspirations that come from the higher mind or from a still higher region. All inspirations do not come from the same place. Hence, to be inspired does not necessarily mean that one is a higher be- ing.... One may be inspired also to do and say many stupid things!

What does "inspired" mean?

It means receiving something which is beyond you, which was not within you; to open yourself to an influence which is outside your individual conscious being.

Indeed, one can have also an inspiration to commit a murder! In countries where they decapitate murderers, cut off their heads, this causes a very brutal death which throws out the vital being, not allowing it the time to decompose for coming out of the body; the vital being is violently thrown out of the body, with all its impulses; and generally it goes and lodges itself in one of those present there, men half horrified, half with a kind of unhealthy curiosity. That makes the opening and it enters within. Statistics have proved that most young murderers admit that the impulse came to them when they were present at the death of another murderer. It was an "inspiration", but of a detestable kind.

Fundamentally it is a moment of openness to something which was not within your personal consciousness, which comes from outside and rushes into you and makes you do something. This is the widest formula that can be given.

Now, generally, when people say: "Oh! he is an inspired poet", it means he has received something from high above and expressed it in a remarkable manneR But one should rather say that his inspiration is of a high quality. ~ The Mother, Questions And Answers 1953,
37:the spiritual force behind adoration :::
   All love, indeed, that is adoration has a spiritual force behind it, and even when it is offered ignorantly and to a limited object, something of that splendor appears through the poverty of the rite and the smallness of its issues. For love that is worship is at once an aspiration and a preparation: it can bring even within its small limits in the Ignorance a glimpse of a still more or less blind and partial but surprising realisation; for there are moments when it is not we but the One who loves and is loved in us, and even a human passion can be uplifted and glorified by a slight glimpse of this infinite Love and Lover. It is for this reason that the worship of the god, the worship of the idol, the human magnet or ideal are not to be despised; for these are steps through which the human race moves towards that blissful passion and ecstasy of the Infinite which, even in limiting it, they yet represent for our imperfect vision when we have still to use the inferior steps Nature has hewn for our feet and admit the stages of our progress. Certain idolatries are indispensable for the development of our emotional being, nor will the man who knows be hasty at any time to shatter this image unless he can replace it in the heart of the worshipper by the Reality it figures. Moreover, they have this power because there is always something in them that is greater than their forms and, even when we reach the supreme worship, that abides and becomes a prolongation of it or a part of its catholic wholeness. our knowledge is still imperfect in us, love incomplete if even when we know That which surpasses all forms and manifestations, we cannot still accept the Divine in creature and object, in man, in the kind, in the animal, in the tree, in the flower, in the work of our hands, in the Nature-Force which is then no longer to us the blind action of a material machinery but a face and power of the universal Shakti: for in these things too is the presence of the Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Ascent of the Sacrifice - 2, The Works of Love - The Works of Life, 159,
38:I know perfectly well that pain and suffering and struggle and excesses of despair are natural - though not inevitable - on the way, - not because they are helps, but because they are imposed on us by the darkness of this human nature out of which we have to struggle into the Light. . . .

The dark path is there and there are many who make like the Christians 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 least 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. I admit that if borne in 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 and to say, "Here you must conquer us and here."

But all the same it is a too dark and difficult way which nobody should follow on whom the necessity does not lie.

In any case one thing can never help and that is to despond always and say, "I am unfit; I am not meant for the Yoga." And worse still are these perilous mental formations such as you are always accepting that you must fare like X (one whose difficulty of exaggerated ambition was quite different from yours) and that you have only six years etc. These are clear formations of the Dark Forces seeking not only to sterilise your aspiration but to lead you away and so prevent your sharing in the fruit of the victory hereafter. I do not know what Krishnaprem has said but his injunction, if you have rightly understood it, is one that cannot stand as valid, since so many have done Yoga relying on tapasya or anything else but not confident of any Divine Grace. It is not that, but the soul's demand for a higher Truth or a higher life that is indispensable. Where that is, the Divine Grace whether believed in or not, will intervene. If you believe, that hastens and facilitates things; if you cannot yet believe, still the soul's aspiration will justify itself with whatever difficulty and struggle. ~ Sri Aurobindo, Letters On Yoga - IV,
39:The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and command and dynamic presence of the Divine Shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, 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 law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 138,
40:"Will it take long for the Supermind which is involved in material Nature to emerge into the outer consciousness and bring visible results?"
   That depends on the state of consciousness from which one answers, for... For the human consciousness, obviously, I think it will take quite a long time. For another consciousness it will be relatively very fast, and for yet another consciousness, it is already accomplished. It is an accomplished fact. But in order to become aware of this, one must be able to enter into another state of consciousness than the ordinary physical consciousness.
   Sri Aurobindo has spoken - I believe I have read it to you, I think it's in The Synthesis of Yoga - of the true mind, the true vital and the true physical or subtle physical, and he has said that they co-exist with the ordinary mind, vital and physical, and that in certain conditions one may enter into contact with them, and then one becomes aware of the difference between what really is and the appearances of things.
   Well, for a developed consciousness, the Supermind is already realised somewhere in a domain of the subtle physical, it already exists there visible, concrete, and expresses itself in forms and activities. And when one is in tune with this domain, when one lives there, one has a very strong feeling that this world would only have to be condensed, so to say, for it to become visible to all. What would then be interesting would be to develop this inner perception which would put you into contact with the supramental truth which is already manifested, and is veiled for you only for want of appropriate organs to enter into relation with it.
   It is possible that those who are conscious of their dreams may have dreams of a new kind which put them into contact with that world, for it is accessible to the subtle physical of all those who have the corresponding organs in themselves. And there is necessarily a subtle influence of this physical on outer matter, if one is ready to receive impressions from it and admit them into one's consciousness. That's all.
   Now, if nobody has any questions to ask, well, we shall remain silent.
   Something to say, over there? (Mother looks at a disciple.) Oh! he is burning to speak! ~ The Mother, Questions And Answers 1956,
41:The general characteristics and attributions of these Grades are indicated by their correspondences on the Tree of Life, as may be studied in detail in the Book 777.
   Student. -- His business is to acquire a general intellectual knowledge of all systems of attainment, as declared in the prescribed books. (See curriculum in Appendix I.) {231}
   Probationer. -- His principal business is to begin such practices as he my prefer, and to write a careful record of the same for one year.
   Neophyte. -- Has to acquire perfect control of the Astral Plane.
   Zelator. -- His main work is to achieve complete success in Asana and Pranayama. He also begins to study the formula of the Rosy Cross.
   Practicus. -- Is expected to complete his intellectual training, and in particular to study the Qabalah.
   Philosophus. -- Is expected to complete his moral training. He is tested in Devotion to the Order.
   Dominus Liminis. -- Is expected to show mastery of Pratyahara and Dharana.
   Adeptus (without). -- is expected to perform the Great Work and to attain the Knowledge and Conversation of the Holy Guardian Angel.
   Adeptus (within). -- Is admitted to the practice of the formula of the Rosy Cross on entering the College of the Holy Ghost.
   Adeptus (Major). -- Obtains a general mastery of practical Magick, though without comprehension.
   Adeptus (Exemptus). -- Completes in perfection all these matters. He then either ("a") becomes a Brother of the Left Hand Path or, ("b") is stripped of all his attainments and of himself as well, even of his Holy Guardian Angel, and becomes a babe of the Abyss, who, having transcended the Reason, does nothing but grow in the womb of its mother. It then finds itself a
   Magister Templi. -- (Master of the Temple): whose functions are fully described in Liber 418, as is this whole initiation from Adeptus Exemptus. See also "Aha!". His principal business is to tend his "garden" of disciples, and to obtain a perfect understanding of the Universe. He is a Master of Samadhi. {232}
   Magus. -- Attains to wisdom, declares his law (See Liber I, vel Magi) and is a Master of all Magick in its greatest and highest sense.
   Ipsissimus. -- Is beyond all this and beyond all comprehension of those of lower degrees. ~ Aleister Crowley, Liber ABA,
42:Imperial Maheshwari is seated in the wideness above the thinking mind and will and sublimates and greatens them into wisdom and largeness or floods with a splendour beyond them. For she is the mighty and wise One who opens us to supramental infinities and the cosmic vastness, to the grandeur of the supreme Light, to a treasure-house of miraculous knowledge, to the measureless movement of the Mother's eternal forces. Tranquil is she and wonderful, great and calm for ever. Nothing can move her because all wisdom is in her; nothing is hidden from her that she chooses to know; she comprehends all things and all beings and their nature and what moves them and the law of the world and its times and how all was and is and must be. A strength is in her that meets everything and masters and none can prevail in the end against her vast intangible wisdom and high tranquil power. Equal, patient, unalterable in her will she deals with men according to their nature and with things and happenings according to their Force and truth that is in them. Partiality she has none, but she follows the decrees of the Supreme and some she raises up and some she casts down or puts away into the darkness. To the wise she gives a greater and more luminous wisdom; those that have vision she admits to her counsels; on the hostile she imposes the consequence of their hostility; the ignorant and foolish she leads them according to their blindness. In each man she answers and handles the different elements of his nature according to their need and their urge and the return they call for, puts on them the required pressure or leaves them to their cherished liberty to prosper in the ways of the Ignorance or to perish. For she is above all, bound by nothing, attached to nothing in the universe. Yet she has more than any other the heart of the universal Mother. For her compassion is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace. But her compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [39],
43:If we look at this picture of the Self-Existence and its works as a unitary unlimited whole of vision, it stands together and imposes itself by its convincing totality: but to the analysis of the logical intellect it offers an abundance of difficulties, such as all attempts to erect a logical system out of a perception of an illimitable Existence must necessarily create; for any such endeavour must either effect consistency by an arbitrary sectioning of the complex truth of things or else by its comprehensiveness become logically untenable. For we see that the Indeterminable determines itself as infinite and finite, the Immutable admits a constant mutability and endless differences, the One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the Lord and Doer of works, yet a non-doer and a silent witness of the workings of Nature. If we look carefully at these workings of Nature, once we put aside the veil of familiarity and our unthinking acquiescence in the process of things as natural because so they always happen, we discover that all she does in whole or in parts is a miracle, an act of some incomprehensible magic. The being of the Self-existence and the world that has appeared in it are, each of them and both together, a suprarational mystery. There seems to us to be a reason in things because the processes of the physical finite are consistent to our view and their law determinable, but this reason in things, when closely examined, seems to stumble at every moment against the irrational or infrarational and the suprarational: the consistency, the determinability of process seems to lessen rather than increase as we pass from matter to life and from life to mentality; if the finite consents to some extent to look as if it were rational, the infinitesimal refuses to be bound by the same laws and the infinite is unseizable. As for the action of the universe and its significance, it escapes us altogether; if Self, God or Spirit there be, his dealings with the world and us are incomprehensible, offer no clue that we can follow. God and Nature and even ourselves move in a mysterious way which is only partially and at points intelligible, but as a whole escapes our comprehension. All the works of Maya look like the production of a suprarational magical Power which arranges things according to its wisdom or its phantasy, but a wisdom which is not ours and a phantasy which baffles our imagination. ~ Sri Aurobindo, The Life Divine, 2.02,
44:There is no invariable rule of such suffering. It is not the soul that suffers; the Self is calm and equal to all things and the only sorrow of the psychic being is the sorrow of the resistance of Nature to the Divine Will or the resistance of things and people to the call of the True, the Good and the Beautiful. What is affected by suffering is the vital nature and the body. When the soul draws towards the Divine, there may be a resistance in the mind and the common form of that is denial and doubt - which may create mental and vital suffering. There may again be a resistance in the vital nature whose principal character is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffering of the mind and vital parts. The physical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incomprehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it does not want to do so; both vital and physical suffering may be the consequence. There is moreover the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence on the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. This is the subjective form of the universal resistance, but it may also take an objective form - opposition, calumny, attacks, persecution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness, assaults from men or forces. There too the possibility of suffering is evident. There are two ways to meet all that - first that of the Self, calm, equality, a spirit, a will, a mind, a vital, a physical consciousness that remain resolutely turned towards the Divine and unshaken by all suggestion of doubt, desire, attachment, depression, sorrow, pain, inertia. This is possible when the inner being awakens, when one becomes conscious of the Self, of the inner mind, the inner vital, the inner physical, for that can more easily attune itself to the divine Will, and then there is a division in the being as if there were two beings, one within, calm, strong, equal, unperturbed, a channel of the Divine Consciousness and 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 and sink away and the outer being too remains calm, concentrated, unattackable. There is also the way of the psychic, - when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-giving, surrender and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master...
   ~ Sri Aurobindo, Letters On Yoga - IV, Resistances, Sufferings and Falls, 669,
45:THE WAND
   THE Magical Will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing.
   Hence to will anything but the supreme thing, is to wander still further from it - any will but that to give up the self to the Beloved is Black Magick - yet this surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. Further, the Self surrendered must not be less than the All-Self; one must not come before the altar of the Most High with an impure or an imperfect offering. As it is written in Liber LXV, "To await Thee is the end, not the beginning."
   This training may lead through all sorts of complications, varying according to the nature of the student, and hence it may be necessary for him at any moment to will all sorts of things which to others might seem unconnected with the goal. Thus it is not "a priori" obvious why a billiard player should need a file.
   Since, then, we may want "anything," let us see to it that our will is strong enough to obtain anything we want without loss of time.
   It is therefore necessary to develop the will to its highest point, even though the last task but one is the total surrender of this will. Partial surrender of an imperfect will is of no account in Magick.
   The will being a lever, a fulcrum is necessary; this fulcrum is the main aspiration of the student to attain. All wills which are not dependent upon this principal will are so many leakages; they are like fat to the athlete.
   The majority of the people in this world are ataxic; they cannot coordinate their mental muscles to make a purposed movement. They have no real will, only a set of wishes, many of which contradict others. The victim wobbles from one to the other (and it is no less wobbling because the movements may occasionally be very violent) and at the end of life the movements cancel each other out. Nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. Such an one is torn limb from limb by Choronzon.
   How then is the will to be trained? All these wishes, whims, caprices, inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treated accordingly.
   Vigilance and courage are obviously required. I was about to add self-denial, in deference to conventional speech; but how could I call that self-denial which is merely denial of those things which hamper the self? It is not suicide to kill the germs of malaria in one's blood.
   Now there are very great difficulties to be overcome in the training of the mind. Perhaps the greatest is forgetfulness, which is probably the worst form of what the Buddhists call ignorance. Special practices for training the memory may be of some use as a preliminary for persons whose memory is naturally poor. In any case the Magical Record prescribed for Probationers of the A.'.A.'. is useful and necessary.
   Above all the practices of Liber III must be done again and again, for these practices develop not only vigilance but those inhibiting centres in the brain which are, according to some psychologists, the mainspring of the mechanism by which civilized man has raised himself above the savage.
   So far it has been spoken, as it were, in the negative. Aaron's rod has become a serpent, and swallowed the serpents of the other Magicians; it is now necessary to turn it once more into a rod.
   ~ Aleister Crowley, Liber ABA, Book 4, The Wand,
46:I have never been able to share your constantly recurring doubts about your capacity or the despair that arises in you so violently when there are these attacks, nor is their persistent recurrence a valid ground for believing that they can never be overcome. Such a persistent recurrence has been a feature in the sadhana of many who have finally emerged and reached the goal; even the sadhana of very great Yogis has not been exempt from such violent and constant recurrences; they have sometimes been special objects of such persistent assaults, as I have indeed indicated in Savitri in more places than one - and that was indeed founded on my own experience. In the nature of these recurrences there is usually a constant return of the same adverse experiences, the same adverse resistance, thoughts destructive of all belief and faith and confidence in the future of the sadhana, frustrating doubts of what one has known as the truth, voices of despondency and despair, urgings to abandonment of the Yoga or to suicide or else other disastrous counsels of déchéance. The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can eventually 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 or 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 detachment is strong enough, they can be cut out very soon or at once. The strongest attitude to take is to regard these things as what they really are, incursions of dark forces from outside taking advantage of certain openings in the physical mind or the vital part, but not a real part of oneself or spontaneous creation in one's own nature. To create a confusion and darkness in the physical mind and throw into it or awake in it mistaken ideas, dark thoughts, false impressions is a favourite method of these assailants, and if they can get the support of this mind from over-confidence in its own correctness or the natural rightness of its impressions and inferences, then they can have a field day until the true mind reasserts itself and blows the clouds away. Another device of theirs is to awake some hurt or rankling sense of grievance in the lower vital parts and keep them hurt or rankling as long as possible. In that case one has to discover these openings in one's nature and learn to close them permanently to such attacks or else to throw out intruders at once or as soon as possible. The recurrence is no proof of a fundamental incapacity; if one takes the right inner attitude, it can and will be overcome. The idea of suicide ought never to be accepted; there is no real ground for it and in any case it cannot be a remedy or a real escape: at most it can only be postponement of difficulties and the necessity for their solution under no better circumstances in another life. 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.
   I have tried to dispel all the misconceptions, explain things as they are and meet all the points at issue. It is not that you really cannot make progress or have not made any progress; on the contrary, you yourself have admitted that you have made a good advance in many directions and there is no reason why, if you persevere, the rest should not come. You have always believed in the Guruvada: I would ask you then to put your faith in the Guru and the guidance and rely on the Ishwara for the fulfilment, to have faith in my abiding love and affection, in the affection and divine goodwill and loving kindness of the Mother, stand firm against all attacks and go forward perseveringly towards the spiritual goal and the all-fulfilling and all-satisfying touch of the All-Blissful, the Ishwara.
   ~ Sri Aurobindo, Letters On Yoga - IV,
47:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
48:Mother, how to change one's consciousness?
   Naturally, there are many ways, but each person must do it by the means accessible to him; and the indication of the way usually comes spontaneously, through something like an unexpected experience. And for each one, it appears a little differently.
   For instance, one may have the perception of the ordinary consciousness which is extended on the surface, horizontally, and works on a plane which is simultaneously the surface of things and has a contact with the superficial outer side of things, people, circumstances; and then, suddenly, for some reason or other - as I say for each one it is different - there is a shifting upwards, and instead of seeing things horizontally, of being at the same level as they are, you suddenly dominate them and see them from above, in their totality, instead of seeing a small number of things immediately next to yourself; it is as though something were drawing you above and making you see as from a mountain-top or an aeroplane. And instead of seeing each detail and seeing it on its own level, you see the whole as one unity, and from far above.
   There are many ways of having this experience, but it usually comes to you as if by chance, one fine day.
   Or else, one may have an experience which is almost its very opposite but which comes to the same thing. Suddenly one plunges into a depth, one moves away from the thing one perceived, it seems distant, superficial, unimportant; one enters an inner silence or an inner calm or an inward vision of things, a profound feeling, a more intimate perception of circumstances and things, in which all values change. And one becomes aware of a sort of unity, a deep identity which is one in spite of the diverse appearances.
   Or else, suddenly also, the sense of limitation disappears and one enters the perception of a kind of indefinite duration beginningless and endless, of something which has always been and always will be.
   These experiences come to you suddenly in a flash, for a second, a moment in your life, you don't know why or how.... There are other ways, other experiences - they are innumerable, they vary according to people; but with this, with one minute, one second of such an existence, one catches the tail of the thing. So one must remember that, try to relive it, go to the depths of the experience, recall it, aspire, concentrate. This is the startingpoint, the end of the guiding thread, the clue. For all those who are destined to find their inner being, the truth of their being, there is always at least one moment in life when they were no longer the same, perhaps just like a lightning-flash - but that is enough. It indicates the road one should take, it is the door that opens on this path. And so you must pass through the door, and with perseverance and an unfailing steadfastness seek to renew the state which will lead you to something more real and more total.
   Many ways have always been given, but a way you have been taught, a way you have read about in books or heard from a teacher, does not have the effective value of a spontaneous experience which has come without any apparent reason, and which is simply the blossoming of the soul's awakening, one second of contact with your psychic being which shows you the best way for you, the one most within your reach, which you will then have to follow with perseverance to reach the goal - one second which shows you how to start, the beginning.... Some have this in dreams at night; some have it at any odd time: something one sees which awakens in one this new consciousness, something one hears, a beautiful landscape, beautiful music, or else simply a few words one reads, or else the intensity of concentration in some effort - anything at all, there are a thousand reasons and thousands of ways of having it. But, I repeat, all those who are destined to realise have had this at least once in their life. It may be very fleeting, it may have come when they were very young, but always at least once in one's life one has the experience of what true consciousness is. Well, that is the best indication of the path to be followed.
   One may seek within oneself, one may remember, may observe; one must notice what is going on, one must pay attention, that's all. Sometimes, when one sees a generous act, hears of something exceptional, when one witnesses heroism or generosity or greatness of soul, meets someone who shows a special talent or acts in an exceptional and beautiful way, there is a kind of enthusiasm or admiration or gratitude which suddenly awakens in the being and opens the door to a state, a new state of consciousness, a light, a warmth, a joy one did not know before. That too is a way of catching the guiding thread. There are a thousand ways, one has only to be awake and to watch.
   First of all, you must feel the necessity for this change of consciousness, accept the idea that it is this, the path which must lead to the goal; and once you admit the principle, you must be watchful. And you will find, you do find it. And once you have found it, you must start walking without any hesitation.
   Indeed, the starting-point is to observe oneself, not to live in a perpetual nonchalance, a perpetual apathy; one must be attentive.
   ~ The Mother, Questions And Answers 1956, [T6],
49:Chapter LXXXII: Epistola Penultima: The Two Ways to Reality
Cara Soror,
Do what thou wilt shall be the whole of the Law.

How very sensible of you, though I admit somewhat exacting!

You write-Will you tell me exactly why I should devote so much of my valuable time to subjects like Magick and Yoga.

That is all very well. But you ask me to put it in syllogistic form. I have no doubt this can be done, though the task seems somewhat complicated. I think I will leave it to you to construct your series of syllogisms yourself from the arguments of this letter.

In your main question the operative word is "valuable. Why, I ask, in my turn, should you consider your time valuable? It certainly is not valuable unless the universe has a meaning, and what is more, unless you know what that meaning is-at least roughly-it is millions to one that you will find yourself barking up the wrong tree.

First of all let us consider this question of the meaning of the universe. It is its own evidence to design, and that design intelligent design. There is no question of any moral significance-"one man's meat is another man's poison" and so on. But there can be no possible doubt about the existence of some kind of intelligence, and that kind is far superior to anything of which we know as human.

How then are we to explore, and finally to interpret this intelligence?

It seems to me that there are two ways and only two. Imagine for a moment that you are an orphan in charge of a guardian, inconceivably learned from your point of view.

Suppose therefore that you are puzzled by some problem suitable to your childish nature, your obvious and most simple way is to approach your guardian and ask him to enlighten you. It is clearly part of his function as guardian to do his best to help you. Very good, that is the first method, and close parallel with what we understand by the word Magick.

We are bothered by some difficulty about one of the elements-say Fire-it is therefore natural to evoke a Salamander to instruct you on the difficult point. But you must remember that your Holy Guardian Angel is not only far more fully instructed than yourself on every point that you can conceive, but you may go so far as to say that it is definitely his work, or part of his work; remembering always that he inhabits a sphere or plane which is entirely different from anything of which you are normally aware.

To attain to the Knowledge and Conversation of the Holy Guardian Angel is consequently without doubt by far the simplest way by which you can yourself approach that higher order of being.

That, then, is a clearly intelligible method of procedure. We call it Magick.

It is of course possible to strengthen the link between him and yourself so that in course of time you became capable of moving and, generally speaking, operating on that plane which is his natural habitat.

There is however one other way, and one only, as far as I can see, of reaching this state.

It is at least theoretically possible to exalt the whole of your own consciousness until it becomes as free to move on that exalted plane as it is for him. You should note, by the way, that in this case the postulation of another being is not necessary. There is no way of refuting the solipsism if you feel like that. Personally I cannot accede to its axiom. The evidence for an external universe appears to me perfectly adequate.

Still there is no extra charge for thinking on those lines if you so wish.

I have paid a great deal of attention in the course of my life to the method of exalting the human consciousness in this way; and it is really quite legitimate to identify my teaching with that of the Yogis.

I must however point out that in the course of my instruction I have given continual warnings as to the dangers of this line of research. For one thing there is no means of checking your results in the ordinary scientific sense. It is always perfectly easy to find a subjective explanation of any phenomenon; and when one considers that the greatest of all the dangers in any line of research arise from egocentric vanity, I do not think I have exceeded my duty in anything that I have said to deter students from undertaking so dangerous a course as Yoga.

It is, of course, much safer if you are in a position to pursue in the Indian Jungles, provided that your health will stand the climate and also, I must say, unless you have a really sound teacher on whom you can safely rely. But then, if we once introduce a teacher, why not go to the Fountain-head and press towards the Knowledge and conversation of the Holy Guardian Angel?

In any case your Indian teacher will ultimately direct you to seek guidance from that source, so it seems to me that you have gone to a great deal of extra trouble and incurred a great deal of unnecessary danger by not leaving yourself in the first place in the hands of the Holy Guardian Angel.

In any case there are the two methods which stand as alternatives. I do not know of any third one which can be of any use whatever. Logically, since you have asked me to be logical, there is certainly no third way; there is the external way of Magick, and the internal way of Yoga: there you have your alternatives, and there they cease.

Love is the law, love under will.

Fraternally,

666 ~ Aleister Crowley, Magick Without Tears,
50:Mental Education

OF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient.

   Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language.

   A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are:

   (1) Development of the power of concentration, the capacity of attention.
   (2) Development of the capacities of expansion, widening, complexity and richness.
   (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life.
   (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants.
   (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being.

   It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given.

   Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more.

   For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know.

   This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched.

   You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy.

   In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him.

   Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise.

   It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly.

   All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable.

   And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions.

   For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there.

   But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties.

   The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep.

   When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951

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

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

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

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

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

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

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

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

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

'Farewell, farewell! but this I tell
To thee, thou Wedding-Guest!
He prayeth well, who loveth well
Both man and bird and beast.
He prayeth best, who loveth best
All things both great and small;
For the dear God who loveth us,
He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno,
52:Spend one year and give up your ten largest, most impactful and ten most common vices to God, likely new ones would be aquired. but if any new movements arise they must pass by God first. If they pass then they can be admitted. ~ JB,

*** NEWFULLDB 2.4M ***

1:Charlie admitted ~ Vincent Bugliosi
2:Nature admits no lie. ~ Thomas Carlyle
3:If you're wrong, admit it! ~ Dale Carnegie
4:my admittedly peculiar life. ~ Mark Kermode
5:I am a romantic, I admit it. ~ Keith Jarrett
6:I'll admit I'm a workaholic. ~ Kenny Chesney
7:Never admit more than you have to. ~ Nyrae Dawn
8:When we pray we admit defeat. ~ Anthony Burgess
9:I admit, I am a demon at nintendo. ~ Nick Carter
10:I'm not afraid to admit my weaknesses. ~ Cormega
11:To err is human. To admit it, a blunder. ~ Various
12:admit such a thing to his brother. ~ RaeAnne Thayne
13:I admit I'm enthusiastically demanding. ~ Brad Bird
14:Oh, fuck it, I'm a monster, I admit it! ~ Nick Cave
15:You've got to admit failure sometimes. ~ Nick Nolte
16:Admitirle mi enamoramiento lo haría real ~ Anonymous
17:Did Officer Dan just admit he likes me? ~ Apryl Baker
18:I am lucky, I'm the first to admit that. ~ J J Abrams
19:I gave in, and admitted that God was God. ~ C S Lewis
20:I hate to admit it, but we're badass. ~ Dave Matthews
21:I think I’m in like,” I admit softly. ~ Tammy Falkner
22:Your whole vocabulary's played out, admit it. ~ Redman
23:Adulterers, take warning, never admit. ~ Samuel Beckett
24:El insulto mental sólo admite el tuteo. ~ Javier Mar as
25:I admit it. There is comfort in madness. ~ Cameron Jace
26:Stay cool, hang loose, admit nothing. ~ Cara Delevingne
27:Admit it: you Photoshopped your carnates. ~ Kresley Cole
28:ADMIT YOUR WEAKNESSES AND LIMITATIONS ~ Patrick Lencioni
29:After watching that, I gotta admit, I am awesome! ~ Edge
30:I freely admit that I am a bit of a misfit. ~ Rhys Ifans
31:I have to admit, insanity is so much fun. ~ Cameron Jace
32:My love admits no qualifying dross ~ William Shakespeare
33:No man easily admits that he is afraid. ~ Tess Gerritsen
34:You're never beaten until you admit it ~ George S Patton
35:I don't admit that a woman draws that well! ~ Edgar Degas
36:My life's a mess. I'm not afraid to admit it. ~ Nick Diaz
37:we are more alike than we care to admit. ~ Timber Hawkeye
38:admit Mary into the new mysteries she had just ~ Anonymous
39:Cats are inquisitive, but hate to admit it. ~ Mason Cooley
40:Great talent admits shortcomings. ~ Philip Seymour Hoffman
41:I am... stubborn, and I admit it, so it's OK. ~ Mila Kunis
42:I admit that thoughts influence the body. ~ Albert Einstein
43:I have to admit, I do loooove eggnog. ~ Christina Hendricks
44:To admit what you see endangers principles. ~ Arthur Miller
45:I gave in, and admitted that God was God. ~ C S Lewis, [T5],
46:I make mistakes; I'll be the second to admit it. ~ Jean Kerr
47:I’ve done more stupid things than I care to admit, ~ E N Joy
48:Admit you’re gay, everyone else knows anyway. ~ R G Alexander
49:An exact science is one that admits loss. ~ Genesis P Orridge
50:Fear is the thought of admitted inferiority. ~ Elbert Hubbard
51:Love's dominion, like a kings, admits of no partition. ~ Ovid
52:I have to admit, a manicured look works for me. ~ Richard Gere
53:I'm much more ambitious than I'd like to admit. ~ Lauren Velez
54:Singing is a form of admitting that I'm alive. ~ Alfredo Kraus
55:admitted it to be no more than due decorum."—Emma ~ Jane Austen
56:I admit that: my wife is outspoken, but by whom? ~ Sam Levenson
57:I do like the research part of writing, I must admit. ~ C J Box
58:I hate admitting that my enemies have a point. ~ Salman Rushdie
59:I’m too ashamed to admit I’m afraid of the fall. ~ Tahereh Mafi
60:It takes a strong man to admit his weaknesses. ~ Melissa Foster
61:People are ashamed to admit they need a revival. ~ Mordecai Ham
62:The only way to survive insanity is to admit it. ~ Cameron Jace
63:Capacity for joy Admits temptation. ~ Elizabeth Barrett Browning
64:I admit it: above all things, I fear absurdity. ~ Salman Rushdie
65:I'll admit I said something I shouldn't have said. ~ John Rocker
66:It takes strength and courage to admit the truth. ~ Rick Riordan
67:I've had eyes on you for ten years,” he admitted. ~ Selena Blake
68:just as good as admitted your guilt, we’ll know ~ Derick Parsons
69:Maybe I want to be tied down and forced to admit it ~ Lora Leigh
70:You know, my faith is one that admits some doubt. ~ Barack Obama
71:A true genius admits that he/she knows nothing. ~ Albert Einstein
72:He’s 71. He’s not going to admit he’s wrong, ever. ~ Bob Woodward
73:Every single day,” I admitted. “Every. Single. Day. ~ Aly Martinez
74:Idiots can be defeated but they never admit it. ~ Richard Stallman
75:If you admit that to silence your opponent by force ~ Hans Eysenck
76:It’s always okay to admit you are struggling. Why ~ Ethan Nichtern
77:Music is admitted under the skin without permission. ~ Jon Foreman
78:Never admit that your back goes out more than you do ~ Joan Rivers
79:Princess Di is my sister, she just won't admit it. ~ Courtney Love
80:Truth, which is simple and one, admits of no variety. ~ Pope Leo I
81:You are happy even if you are afraid to admit it. ~ David Levithan
82:you’re going to miss me, but you’re not going to admit it ~ J Lynn
83:Admit nothing, deny everything, launch counterattack. ~ Roger Stone
84:Ah, a German and a genius ! A prodigy, admit him ! ~ Jonathan Swift
85:I'm the first to admit that I'm still pretty young. ~ Laura Marling
86:She knew too much and she admitted it in that report. ~ Ally Condie
87:True strength is the courage to admit our weaknesses. ~ Simon Sinek
88:Unlike some politicians, I can admit to a mistake. ~ Nelson Mandela
89:We all self-conscious. I'm just the first to admit it. ~ Kanye West
90:Admit when you're wrong. Shut up when you're right. ~ John M Gottman
91:All good art is about something deeper than it admits. ~ Roger Ebert
92:A real man is one who can admit his true feelings. ~ Kathleen Brooks
93:If you are wrong, admit it quickly and emphatically. ~ Dale Carnegie
94:I have to admit that I'm kind of afraid of Islam. ~ Edgar Hilsenrath
95:I'll admit - I was honored to be on the cover of Time ~ Ethel Merman
96:Rather than admit defeat, I decided to change goals. ~ David Sedaris
97:The nature of things is, I admit, a sturdy adversary. ~ Edmund Burke
98:When you're wrong admit it, when you're right, shut up. ~ Ogden Nash
99:You can’t fix something until you admit it’s broken. ~ Mark Goulston
100:But you will admit that it's a good thing to be alive. ~ L Frank Baum
101:but you will admit that it's a good thing to be alive. ~ L Frank Baum
102:Club Hate' does not admit fine people to it's membership. ~ T F Hodge
103:I have to admit, if Oprah were a man, I would marry her. ~ Gayle King
104:Truth only means something when it's hard to admit. ~ Nicholas Sparks
105:Unless there are pictures, I don't admit to anything. ~ Courtney Love
106:You can have anything once you admit you deserve it. ~ Meredith Russo
107:I'm an independent, but I got to admit I lean Democratic. ~ Chris Rock
108:I've always admitted that I'm ruled by my passions. ~ Elizabeth Taylor
109:Journalism never admits that nothing much is happening. ~ Mason Cooley
110:You can have anything, once you admit you deserve it. ~ Meredith Russo
111:He can talk?" "I talk," Tyson admitted. "You are pretty. ~ Rick Riordan
112:I'm not very good at handling stupid people. I must admit. ~ John Lydon
113:Let’s admit, without apology, what we do to each other. ~ Richard Siken
114:Logic must no more admit a unicorn than zoology can. ~ Bertrand Russell
115:Slide by with a lie; don’t admit it till you quit it. It ~ Marcia Clark
116:Stand on your laigs you polecat, and admit you're a liar! ~ Owen Wister
117:Very few modern men dressed well, she had to admit. ~ Victoria Connelly
118:Whether you admit them or not, mistakes are mistakes. ~ Haruki Murakami
119:Aquéllos que han leído el Libro del tiempo nunca lo admiten ~ Ted Chiang
120:Humility is, in a sense, admitting how egotistical you are. ~ Criss Jami
121:I'd missed Annabeth probably more than I wanted to admit. ~ Rick Riordan
122:I do not admit that my doctrine can be judged by anyone. ~ Martin Luther
123:I have to admit that I had a lot of problems with poetry. ~ Jane Campion
124:Obviously, I can't perform; admittedly, I'm terrible. ~ Courtney Solomon
125:When you're lost, admit it, and ask for directions. ~ H Jackson Brown Jr
126:You've got to admit you're broken before you can be made whole. ~ LeCrae
127:Admit that you're wrong- or that you've made a mistake. ~ Richard Carlson
128:Allow yourself to feel things. Admit when you're wrong. ~ Lorene Scafaria
129:Don't worry about polls, but if you do, don't admit it. ~ Rosalynn Carter
130:I’ll admit it, even near dying I’m a dirty dirty man. ~ Michael G Manning
131:I'm actually an athiest. That's kind of deep you must admit. ~ Thom Yorke
132:The only comfort within chaos is admitting you have no control. ~ Amy Lee
133:They were scientists enough to admit that they were wrong. ~ Isaac Asimov
134:Admit it,” he whispered. “You love it when I go all Batman. ~ Tiffany Snow
135:I’d also like you to admit that I am the queen of everything… ~ Katie Reus
136:If you don't know, it's not always necessary to admit it. ~ Malcolm Forbes
137:Literary puns. She had to admit, she did find that pretty hot. ~ M R Carey
138:No. An unremitting readiness to admit you may be wrong. ~ Anthony de Mello
139:Okay, I’ll admit it. That part was MY fault! I just ~ Rachel Ren e Russell
140:Sometimes people lie because the truth is too hard to admit. ~ Sarah Weeks
141:Admitted to Playboy in 1993 that he smoked marijuana twice. ~ Rush Limbaugh
142:An error becomes a mistake when we refuse to admit it. ~ Marilyn vos Savant
143:But you will admit that it is a very good thing to be alive. ~ L Frank Baum
144:Free Will is only gained when we admit that we don’t have any. ~ Hugh Howey
145:Hay que ser valiente para admitir que te equivocabas. ~ Christopher Paolini
146:He was their leader, and a leader must never admit to doubts. ~ Dave Duncan
147:Admit it, love, you like it when I'm a little bad.... ~ Kresley Cole
148:I don't know why it's difficult to admit that I miss you. ~ Earl Sweatshirt
149:It is superstition," she admitted. "But it might be true. ~ Jeff VanderMeer
150:I won't admit or deny anything...makes me more interesting. ~ Orlando Bloom
151:Let me not to the marriage of true minds admit impediments. ~ Jessica Brody
152:Look at us. Two great heroes, neither willing to admit it. ~ Brian Rathbone
153:Our situation is more psychological than people will admit. ~ David Banner
154:Swallow your pride and admit that we all need help at times. ~ Huston Smith
155:Whether animals admit it or not, they and I communicate. ~ Carolyn Heilbrun
156:Writing is an act of ego, and you might as well admit it. ~ William Zinsser
157:But sometimes you lose. Nothing you can do but admit it. -Eli ~ Sarah Dessen
158:I admit I was drinking a Guinness... but I did not swallow. ~ Kinky Friedman
159:I do admit to being slightly in love with Christopher Walken. ~ Imogen Poots
160:I finally had to admit that there could be no cure for Paris. ~ Paula McLain
161:Never admit you’re wrong when silence lies that you’re right. ~ Faith Hunter
162:Perfect nonviolence is difficult. It admits to no weakness. ~ Mahatma Gandhi
163:You can't own your victories if you won't admit your failures. ~ Rachel Vail
164:And you're right. I am hurt. But I'm not afraid to admit it. ~ Veronica Rossi
165:I admit I'm a fool for you, because your mine, I walk the line. ~ Johnny Cash
166:In 1982 the SED admitted that rock music did in fact exist ~ Alexandra Richie
167:Most entrepreneurs will admit luck plays a part in success. ~ Richard Branson
168:Oz Admits His Products Are Junk AP/The Huffington Post WASHINGTON ~ Anonymous
169:We can't begin to learn until we admit how much we don't know. ~ Claudia Gray
170:When all are admitted, how can there be a Holy of Holies? ~ Elizabeth Gaskell
171:Whenever you're wrong, admit it; Whenever you're right, shut up. ~ Ogden Nash
172:Admitting one's ignorance is the first step in acquiring knowledge. ~ Socrates
173:Few writers are willing to admit writing is autobiographical. ~ Terry McMillan
174:He is safe who admits no one to his confidence. ~ Francois de La Rochefoucauld
175:I must admit, you're not the chosen one I would have chosen. ~ Terry Pratchett
176:It's honest to admit you'll kill someone because you hate them. ~ Fuyumi Soryo
177:It’s the beginning of wisdom when you admit you’ve gone astray. ~ John Brunner
178:Men will often admit other women are oppressed but not you. ~ Sheila Rowbotham
179:Mistakes are always forgivable, if one has the courage to admit it ~ Bruce Lee
180:No man had ever admitted I’d made them weak just by existing. ~ Pepper Winters
181:Some of their faults men readily admit, but others not so readily. ~ Epictetus
182:To label any subject unsuitable for comedy is to admit defeat. ~ Peter Sellers
183:To show his nervousness was not shameful; only to admit it. ~ Ernest Hemingway
184:You say science is about admitting what we don’t know,” she said. ~ Greg Keyes
185:A sense of humor is the one thing no one will admit to not having. ~ Mark Twain
186:But sometimes you lose. Nothing you can do but admit it.
-Eli ~ Sarah Dessen
187:Camels are far too intelligent to admit to being intelligent. ~ Terry Pratchett
188:Dominance is a burden. Most men who are honest will admit that. ~ Betty Friedan
189:Free Will is only gained when we admit that we don’t have any. How ~ Hugh Howey
190:I have always hated bowling, and I don't mind admitting it. ~ Hunter S Thompson
191:Immortality is a long shot, I admit. But somebody has to be first. ~ Bill Cosby
192:I'm the first one to admit, I'm a pretty unorthodox guitar player. ~ Lee DeWyze
193:I was crazy back then, I must admit. I had an extreme attitude. ~ Edwyn Collins
194:Let not to the marriage of true minds admit impediment... ~ William Shakespeare
195:Modification of form is admitted to be a matter of time ~ Alfred Russel Wallace
196:Nature admits no hierarchy of beauty or usefulness or importance. ~ Stephen Fry
197:Some of their faults men readily admit, but others not so readily. ~ Epictetus,
198:The first step to getting good is admitting that you aren't (yet). ~ Seth Godin
199:We are all self-made, but only the successful will admit it. ~ Earl Nightingale
200:You will admit that if it was not life it was magnificent. ~ F Scott Fitzgerald
201:Admitía que se puede ser feliz sin dejar de estar triste. ~ Marguerite Yourcenar
202:Admit nothing, even on your deathbed. You might suddenly get better. ~ Lee Child
203:Does love still exist if you can’t say it? If you can’t admit it? ~ Julie Murphy
204:Don't ever admit that the world has not given you an opportunity ~ Napoleon Hill
205:I admit," Morgan said with another withering look, "it's no donut. ~ Jim Butcher
206:I suppose no one truly admits the existence of another person. ~ Fernando Pessoa
207:I want you to admit that there is such a thing as white privilege. ~ Jon Stewart
208:Only when we admit what we don’t know can we ever hope to learn it. ~ Ed Catmull
209:That’s the first step to learning: admitting what you don’t know. ~ Amy Neftzger
210:To dismiss a guest is a more ungracious act than not to admit him at all. ~ Ovid
211:you can’t advocate for yourself if you won’t admit what you are. At ~ Lindy West
212:You must admit I have a right to live in a pigsty if I want. ~ Diana Wynne Jones
213:Both Jewish and Roman sources and traditions admit an empty tomb. ~ Josh McDowell
214:Forgiveness is the act of admitting we are like other people. ~ Christina Baldwin
215:Humility is measured by how quickly you can admit that you are wrong. ~ Eric Ludy
216:I'd become a Psychologist... but then I'd have to admit myself. ~ Benjamin Martin
217:If you wish to find yourself, you must first admit you are lost. ~ Brian Rathbone
218:I'm crying too hard to admit it. I'm crying too hard to deny it. ~ Colleen Hoover
219:I try not to think,” Leo admitted. “It interferes with being nuts. ~ Rick Riordan
220:I will admit the best sex I've ever had has been with my wife. ~ Anthony Anderson
221:Life demands honesty, the ability to face, admit, and express oneself. ~ Starhawk
222:Lincoln admitted his infirmities to make way for his spring. ~ Richard Brookhiser
223:Mistakes are always forgivable, if one has the courage to admit them. ~ Bruce Lee
224:The moment you admit someone into your heart you make yourself a fool, ~ Yiyun Li
225:The strong and virtuous admit no destiny. ~ Edward Bulwer Lytton 1st Baron Lytton
226:The very moment I admitted we were flirting, I lost patience for it. ~ Susan Choi
227:A man goes to the movies. The critic must admit that he is this man. ~ Roger Ebert
228:but you will admit that it's a good thing to be alive." "Especially ~ L Frank Baum
229:I already knew the answer to that. I was just too afraid to admit it. ~ K Langston
230:I think admitting youre an addict is the first step towards recovery. ~ J J Abrams
231:I think we're all a lot more like our parents than we want to admit. ~ Emmy Rossum
232:It's difficult when you're successful, to admit that you need help. ~ Chris Martin
233:I tucked this away, afraid to admit how good it was to hear it. ~ Kathryn Stockett
234:I wish his music came out of the closet and admit that it sucks. ~ Natasha Leggero
235:Muscle has memory: the body knows things the mind will not admit. ~ Louise Doughty
236:Now that I'm dead, why bother feeling ashamed? Yes, I admit to lust. ~ Janie Chang
237:To love by admitting our connection to everything is how we stay well. ~ Mark Nepo
238:You can have anything,” she said, “once you admit you deserve it. ~ Meredith Russo
239:You like him, Rose. Why don't you just admit that, at least to me? ~ Louise Rozett
240:Don’t forget that in Thailand you’re brought up never to admit a mistake. ~ Jo Nesb
241:El primer paso es admitir que uno carece de control sobre su vida. ~ Isabel Allende
242:I don't mind sharing the blame if she'll just admit she started it. ~ Matt Groening
243:If someone were to ask, I’d probably admit to being a lazy killer. ~ Pepper Winters
244:People are always ready to admit a man's ability after he gets there. ~ Bob Edwards
245:Silicon Valley is way more correlated with Nasdaq than anyone admits. ~ Bill Gurley
246:Simply admit that the future is far less knowable than you think. ~ Steven D Levitt
247:Small steps could make large journeys, if admittedly very slow ones. ~ Kim Harrison
248:The writing life is a secret life, wither we admit it or not. ~ Jayne Anne Phillips
249:To admit guilt for nonexistent crimes is unacceptable to me. ~ Mikhail Khodorkovsky
250:You say in life, mistakes are many. How come you never admit to any? ~ Shawn Colvin
251:Cold, hungry, scared as hell inside, but too damn brave to admit it. ~ Ronald Reagan
252:...envy is the one deadly sin that no American can ever admit to... ~ Michael Gruber
253:I suppose I shouldn't go around admitting I speak untruths on the radio. ~ Ira Glass
254:Jealousy from a love affair is something (to which) even God can admit. ~ Criss Jami
255:Life is more like the film Groundhog Day than anyone wants to admit. ~ Matt Chandler
256:marriage is a series of discoveries, of negotiations and admittances. ~ Melissa Ford
257:Until he admits deep down inside he likes it rough and messy. Since ~ Megan Erickson
258:When I admit my own imperfections, it doesn't mean I am a bad person. ~ Gary Chapman
259:You have to admit, when people disappear, some rules go out the window. ~ Tim LaHaye
260:You're my queen down here," she admits. "But sleep is still my god. ~ Scott Reintgen
261:A man who is too afraid to admit his fears is a man who won’t overcome them. ~ LeCrae
262:By using formula in filmmaking we are admitting that film is not art. ~ Signe Baumane
263:Everyone doubts themselves. It's just a matter of admitting it or not. ~ Henry Cavill
264:I admit to having an imagination feverish enough to melt good judgment. ~ Dean Koontz
265:I feel like an asshole,” Nigel admitted. “You’re not, but I can relate. ~ Elliott Kay
266:I guess I lead a double life, and I must admit I'm happy with both. ~ Yvonne De Carlo
267:I will be the first to admit I am not perfect and I make mistakes. ~ Alberto Gonzales
268:The first step in becoming smarter was to admit what a dumbass you were. ~ Maya Banks
269:What? I'm not ashamed to admit that random things remind me of Harry Potter. ~ J Lynn
270:Admite the world. Relish the love of a gentle woman. Trust in the lord. ~ John Cheever
271:Art enlarges experience by admitting us to the inner life of others. ~ Walter Lippmann
272:Authenticity begins when you start by admitting that you are inauthentic. ~ John Piper
273:Doing something once can be addicting. Doing it twice is admitting it. ~ Paul Morabito
274:Do you still want me to go to hell? I must admit, I don't know the way. ~ Robert Thier
275:For its part, science is about being able to admit that you're wrong. ~ Timothy Morton
276:How pride had kept them from admitting their mistakes—and ~ Chitra Banerjee Divakaruni
277:I have to admit it: I'm not a huge fan of the cloud computing concept. ~ Jamais Cascio
278:I hope never to see the day that I cannot admit having made a mistake. ~ Gerald R Ford
279:I try not to think,” Leo admitted. “It interferes with being nuts. Just ~ Rick Riordan
280:Not every action or emotion however admits of the observance of a due mean ~ Aristotle
281:overthinking things is a hobby of mine. I’m the first to admit I’m weird ~ John Scalzi
282:Wisdom comes from finally realizing and admitting how damn little you know. ~ Tom Lowe
283:É mais fácil admitir as dores do corpo que as da cabeça ou do coração ~ Valter Hugo M e
284:George W. Bush will have to come to the UN and admit that he was wrong. ~ Bianca Jagger
285:I admit to wasting my life messing around with fast cars and motorcycles. ~ Brock Yates
286:I have never yet known a man admit that he was either rich or asleep. ~ Patrick O Brian
287:I just want people to admit that there's no one way to live your life. ~ Sandra Bullock
288:I'm a trained lawyer, after all, so I don't have to admit to anything. ~ Clive Anderson
289:It is rather hard and certainly depressing to admit guilt and to repent ~ Hannah Arendt
290:Los errores son siempre perdonables, si se tiene la valentía de admitirlos. ~ Bruce Lee
291:We always keep God waiting while we admit more importunate suitors. ~ Malcolm De Chazal
292:We have had plenty of atheist presidents; they just wouldn't admit it. ~ Daniel Dennett
293:Admittedly, I am only seventeen now. But some years are longer than others. ~ John Green
294:Admitting that you do not know something is the first step to learning. ~ Terry Goodkind
295:Figure out what truth you're hidin' that you can't admit even to yourself ~ Carolee Dean
296:I admit I distorted intelligence to please Stalin because I feared him. ~ Filipp Golikov
297:I could teach you to drive if you 're ready to admit you don't know how. ~ Katie McGarry
298:I suppose a magician might,” he admitted, “but a gentleman never could. ~ Susanna Clarke
299:Only true friends faked kidnappings so you would admit your feelings. ~ Rachel Van Dyken
300:admit, Chloe and Zoey’s pizzas are DELISH!! Although I felt really ~ Rachel Ren e Russell
301:Admit your mistakes but don't cry over them. Correct them and go forward. ~ Maxwell Maltz
302:But I don't think anybody with any self-respect would admit to being Goth ~ Rozz Williams
303:He who wants to do more than he is able must admit defeat or retire. ~ Chr tien de Troyes
304:I think I must admit so fair a guest when it asks entrance to my heart. ~ Charlotte Bront
305:I would admit Im an introvert. I dont know why introverts have to apologize. ~ Bill Gross
306:Let’s start by admitting that human beings don’t always act rationally. ~ Anthony Robbins
307:ningún SEAL ha admitido nunca sentir dolor desde el comienzo de la creación, ~ Chris Kyle
308:We admit that we are like apes, but we seldom realize that we are apes. ~ Richard Dawkins
309:Women might not like to admit their age, but men don't like to act theirs. ~ Jill Shalvis
310:You wanted me as much as I wanted you. You're just too stubborn to admit it. ~ Kate Perry
311:For an adult, eating alone at McDonald's is admitting a kind of defeat. ~ Jonathan Carroll
312:For most of us, I think it's easier to admit doing wrong than being stupid. ~ Stephen King
313:For most of us, I think it’s easier to admit doing wrong than being stupid. ~ Stephen King
314:He was, he admitted, a man who liked to have his cake and eat it too. ~ Colleen McCullough
315:I'll marry you if you admit that respect, admiration, and trust equals love. ~ Hal Hartley
316:Important things are inevitably cliche, but nobody wants to admit that. ~ Chuck Klosterman
317:In politics... never retreat, never retract... never admit a mistake. ~ Napoleon Bonaparte
318:I think I must admit so fair a guest when it asks entrance to my heart. ~ Charlotte Bronte
319:It just seemed like telling the truth would mean admitting some weakness ~ Maureen Johnson
320:I've got to admit it's getting better. It's a little better all the time. ~ Paul McCartney
321:Nobody wants to admit to this, but bad things will keep on happening. Maybe ~ Jodi Picoult
322:Once we admit our existence, how is it that we do not know our Self? ~ Sri Ramana Maharshi
323:Over the years, I'll admit, I lost the love for basketball a little bit. ~ Stephon Marbury
324:The left, if you get them honest, will admit they know they're a minority. ~ Rush Limbaugh
325:We love our pain. We love our drama. But we will never, ever admit that. ~ Chuck Palahniuk
326:When a man is wrong and won't admit is, he always gets angry. ~ Thomas Chandler Haliburton
327:Blessed are those who are not afraid to admit that they don't know something ~ Paulo Coelho
328:Blessed are those who are not afraid to admit that they don’t know something ~ Paulo Coelho
329:Everyone gets scared at times. It's only the fools who won't admit it. ~ Jennifer A Nielsen
330:Hubbard admitted it: “I’m drinking lots of rum and popping pinks and greys. ~ Janet Reitman
331:I must admit there are 'memories' in my head that are curious even to me. ~ Sebastian Barry
332:I'm willing to admit that I may not always be right, but I am never wrong. ~ Samuel Goldwyn
333:It is one thing to make a mistake, and quite another thing not to admit it. ~ Stephen Covey
334:Mnemosyne, one must admit, has shown herself to be a very careless girl. ~ Vladimir Nabokov
335:Nick retreated, afraid to admit he couldn’t handle it in front of a bunch ~ Jennifer Probst
336:Not that the media was going to admit their annointed was a fucking fruitcake. ~ John Ringo
337:Nowadays people consider it a disgrace to admit that they are not stressed. ~ Judith Martin
338:The entire world is falling apart because nobody will admit they are wrong. ~ Donald Miller
339:We gain our first measure of intelligence when we first admit our own ignorance. ~ Socrates
340:You know I dislike slavery; and you fully admit the abstract wrong of it. ~ Abraham Lincoln
341:And loathe though she was to admit it, it hurt for her a little bit as well. ~ Maria Murnane
342:Even hostile parodies admit from the start that the target has a distinct voice. ~ Tom Wolfe
343:Her eyelashes made me hard. That was a new benchmark for me, I had to admit. ~ Sierra Simone
344:I admit that when the facts are not good enough, I always exaggerate them. ~ Stephen Leacock
345:I freely admit I know nothing about television or writing for the screen. ~ Charlaine Harris
346:If you make a mistake, admit it, and then make your mistake work for you! ~ Warren W Wiersbe
347:I think there's a lot of power in admitting that you don't know everything. ~ Kit Williamson
348:Punctuation is a deeply conservative club. It hardly ever admits a new member. ~ Mary Norris
349:The only thing worse than a loser is someone who won't admit he played badly. ~ Kevin Spacey
350:the Trump bubble. Trump was incapable of admitting vulnerability—any at all. ~ Michael Wolff
351:What do you do when you can't use anger to fall back on? You admit the truth. ~ Stephen King
352:You make me want everything,” I admitted. “Things I don’t even understand. ~ Kate Canterbary
353:Don't ever admit you know a thing about cooking or it'll be used against you. ~ Rebecca Wells
354:I admit, I have a tremendous sex drive. My boyfriend lives forty miles away. ~ Phyllis Diller
355:I admit that some of my ideas may have turned out to be pessimistic in nature. ~ Sergio Leone
356:I have, I admit, a low tolerance for detached chronicling and cool analysis. ~ Leslie Fiedler
357:Immodest words admit of no defense, For want of modesty is want of sense. ~ Benjamin Franklin
358:Indeed — why should I not admit it? — in that moment, my heart was breaking. ~ Kazuo Ishiguro
359:It was unthinkable that the Soviet Union admit that a serial killer was loose. ~ Colin Wilson
360:Learning is one addiction I don’t mind admitting to. In fact, I celebrate it. ~ Carmine Gallo
361:More often than we care to admit, inconsequential decisions change our lives. ~ Donald McCaig
362:No SEAL has ever actually admitted feeling pain since the beginning of Creation. ~ Chris Kyle
363:When it comes to gossip, I have to readily admit men are as guilty as women. ~ Marilyn Monroe
364:Alright, let's admit it, we Jews killed Christ - but it was only for three days. ~ Lenny Bruce
365:But you gotta admit, rules and principles are simpler than relationships. ~ William Paul Young
366:I admit. My sister: master of playing hard to get. Even when she’s already gotten. ~ Anonymous
367:I do admit there have been times when I have made a statement that was incorrect. ~ Benny Hinn
368:If we say he was a dictator, then we will have to admit that we were duped. ~ Shawna Yang Ryan
369:I will admit that we are attracted to issues that unify people rather than divide them. ~ Bono
370:Mistakes are always forgivable, if one has the courage to admit them. - Bruce Lee ~ K Langston
371:So many, though reluctant to admit it. Shun clever men, and rather suffer fools. ~ Ivan Krylov
372:Success comes from stubborn perseverance and the tenacity not to admit defeat ~ Kim Hyun joong
373:There's something about a guy who admits he's a jerk that makes him forgiveable. ~ Lisa McMann
374:Those who don't heed the warnings don't live to admit they were stupid not to do so. ~ Amy Tan
375:You have to admit, his voice gets you wetter than a cucumber in a women's prison ~ Nicole Reed
376:Admittedly, I dressed up for the occasion again—I never said I wasn’t fucked up. ~ Nina G Jones
377:Blood is our only permanent history, and blood history does not admit of revision ~ Harry Crews
378:If you won’t admit you’ve been wrong, you love yourself more than truth. ~ Suzanne Woods Fisher
379:I have to admit, in the end, I like to surrender to someone; the person I love. ~ Laura Pausini
380:It's unfashionable to admit, but playing music makes us happy and makes us smile. ~ Chris Hesse
381:I want you and I hate wanting things and I especially hate admitting I want them. ~ Holly Black
382:The blind won't admit that I have eyes in my head, and the deaf say that I'm dumb. ~ Karl Kraus
383:The first step to dealing with a problem is admitting that you have a problem. ~ Jase Robertson
384:We call it "Nature"; only reluctantly admitting ourselves to be "Nature" too. ~ Denise Levertov
385:Well is it said that neither love nor power Admit a rival, even for an hour. ~ Geoffrey Chaucer
386:America is a mistake, admittedly a gigantic mistake, but a mistake nevertheless. ~ Sigmund Freud
387:And what do you do when you can't use anger to fall back on? You admit the truth. ~ Stephen King
388:Boss, you’re nitpicking to avoid admitting that it was your fault, not mine. ~ Robert A Heinlein
389:Dare my guilty heart admit the horrible acknowledgement that I love you still? ~ Charlotte Dacre
390:Everything they had accused him of, he had done. He had admitted to it all. Lilah, ~ Tillie Cole
391:It is almost always impossible to get an abused child to admit who’s abusing her. ~ Jodi Picoult
392:I want to admit that I am an optimist. Any tough problem, I think it can be solved. ~ Bill Gates
393:My hatred notwithstanding, I had to admit Dimitri Beli-whatever was pretty smart ~ Richelle Mead
394:not admit this. For him and his Chancery Court, a major trial was a nasty divorce ~ John Grisham
395:Television doesn't want to admit it has those dreadful roach ads on anyway. ~ Michael O Donoghue
396:There is nothing progressive about being pig-headed and refusing to admit a mistake. ~ Anonymous
397:To say it is not practical, one has to also admit that integration is not practical. ~ Malcolm X
398:To seek proof is to admit doubt, and to obtain proof is to render faith superfluous. ~ A W Tozer
399:We need not hesitate to admit that the Sun is richly stored with inhabitants. ~ William Herschel
400:you can’t cheat an honest man,’ and an honest man admits his own shortcomings. ~ Raymond E Feist
401:Admitting your weaknesses does not diminish your strengths: it shows your courage. ~ Erin Andrews
402:almost all professions requiring licensure, people may try to get admitted more ~ Milton Friedman
403:As long as you have the courage to admit mistakes, things can be turned around. ~ Haruki Murakami
404:At least I have the modesty to admit that lack of modesty is one of my failings. ~ Hector Berlioz
405:Better to admit where you're not and ask God's help to get you where you need to be. ~ Beth Moore
406:But I must admit I miss you terribly. The world is too quiet without you nearby. ~ Daniel Handler
407:But thinks, admitted to that equal sky, His faithful dog shall bear him company. ~ Alexander Pope
408:Isla raised a brow. “So droughs need to be killed?” “Aye,” Hayden finally admitted. ~ Donna Grant
409:It should be easy for a man who's strong to say he's sorry or admit when he's wrong. ~ Billy Joel
410:Many a man can save himself if he admits he's done wrong and takes his punishment. ~ Henrik Ibsen
411:The ego is what drives a self-serving individual who hates to admit they are wrong. ~ Suzy Kassem
412:Where we know nothing, we must admit that we know nothing, and trust to intuition. ~ Felix Gilman
413:Donald Rumsfeld. Love him or hate him, you've gotta admit: a lot of people hate him. ~ Jon Stewart
414:He'd never admit it to these fools, but he hadn't been able to get it up for years. ~ L J McDonald
415:I just tell people what they already know but are afraid to admit to themselves. ~ Nicholas Sparks
416:I'm crazy, Zed.' There, I'd admitted it.
'Uh-huh. And I'm crazy too -about you. ~ Joss Stirling
417:In asking for God’s provision, we’re admitting our inability to self-sustain. ~ Jen Pollock Michel
418:I need a friend, and I have none to whom I can admit my weakness, my fear, my errors. ~ Robin Hobb
419:It is courageous to occasionally admit that there are certain things one can't do. ~ Martin Schulz
420:I’ve been thinking,” he said. “Which is not an easy thing for a teacher to admit to. ~ John Barnes
421:know anything about the Holy Grail, and I have to admit he ran with the ball. ~ Marianne Faithfull
422:Music, once admitted to the soul, becomes a sort of spirit, and never dies. ~ Edward Bulwer Lytton
423:No man should advocate a course in private that he's ashamed to admit in public. ~ George McGovern
424:Nothing is more intolerable than to have admit to yourself your own errors. ~ Ludwig van Beethoven
425:Once miracles are admitted, every scientific explanation is out of the question. ~ Johannes Kepler
426:Quitters have the good sense to admit their mistakes, cut their losses, and move on. ~ Evan Harris
427:Giving up on something is like admitting you never wanted it in the first place. ~ Elizabeth Norris
428:He was distracting, but a zombie could eat my brains before I’d admit that. ~ Jennifer L Armentrout
429:I just tell people what they already know, but are afraid to admit to themselves. ~ Nicholas Sparks
430:I'll be the first to admit that we're the 90's version of Cheap Trick or the Knack... ~ Kurt Cobain
431:in de woods.” “It is a whole heap littler than Ah thought.” Janie admitted her ~ Zora Neale Hurston
432:It's just easier to feel guilty than to admit that some things our out of our control. ~ Kate Perry
433:It takes maturity to admit that you are wrong, especially when you are right. ~ Mokokoma Mokhonoana
434:Sometimes it's easier to pretend that you don't care, than to admit it's killing you. ~ Wiz Khalifa
435:The Olympic Games are for the world and all nations must be admitted to them. ~ Pierre de Coubertin
436:There are few couples as unhappy as those who are too proud to admit their unhappiness. ~ P D James
437:We should only admit into America those who share our values and respect our people. ~ Donald Trump
438:What you want most you push away from you.
You want more than you care to admit. ~ Tarjei Vesaas
439:You gotta admit, it's a messed-up world when going to war is safer than staying home. ~ Paul Langan
440:Are you an idiot?' she asked, in perfect Spanish. 'I'm in training,' I admitted. ~ Carlos Ruiz Zaf n
441:Dylan Jerome," the lawyer admits, "wanted to sue God for not caring enough about him. ~ Jodi Picoult
442:Einstein got most of the things right about black holes. I'm not an expert, I must admit ~ Brian May
443:Even the Doughskins had to admit it: in this world, only stone could claim to last. ~ Cornelia Funke
444:I admit that death is not just about you, it's also about the people who love you. ~ Peter Greenaway
445:I hate Stanley Clark, but I have to admit he's playing Jazz whether I like it or not. ~ Lester Bangs
446:I'll admit,I may have carried a torch for him all these years.He just blew it out. ~ Jennifer Echols
447:I refuse to admit that I am more than 52, even if that makes my children illegitimate. ~ Nancy Astor
448:It isn't always easy between us. I admit that. But it's right between us, always. ~ Caragh M O Brien
449:It isn’t always easy between us. I admit that. But it’s right between us, always. ~ Caragh M O Brien
450:It is scary, sometimes, Tomas admitted. But the scary bits are what make you brave. ~ Sonya Hartnett
451:I was slowly learning, you can’t advocate for yourself if you won’t admit what you are. ~ Lindy West
452:Last year my wife ran off with the fellow next door and I must admit, I still miss him. ~ Les Dawson
453:Life punishes the needy; admit you can't live without something and it's taken away. ~ Sophie Hannah
454:Nadie es esclavo, por muy atado y encadenado que esté, hasta que admite que lo es. ~ Taylor Caldwell
455:People and institutions that refuse to admit error eventually discredit themselves. ~ Jeffrey Tucker
456:Pleasure admitted in undue degree, enslaves the will, nor leaves the judgment free. ~ William Cowper
457:There is no 'cat language.' Painful as it is for us to admit, they don't need one! ~ Barbara Holland
458:About all the Navy would admit to adopting from the Air Force was how to ground attack. ~ Mark Berent
459:Admittedly communism has not been achieved in Russia. State socialism has been built. ~ Joseph Stalin
460:A rational nature admits of nothing but what is serviceable to the rest of mankind. ~ Marcus Aurelius
461:...baseball freely admits that the sport--like civilized society--is crawling with bums. ~ Dan Gutman
462:...Because we love our pain. We love our drama. But we will never, ever admit that. ~ Chuck Palahniuk
463:be honest with yourself and admit that you miss him more than you ever thought possible. ~ K Bromberg
464:He could never admit to himself that it was death that had given his life meaning. ~ Richard Flanagan
465:If you want to become humble, the first thing you have to admit is that you are proud. ~ Michael Catt
466:I'm too proud to admit that I was forgotten, even to the guy who did the forgetting. ~ Jillian Lauren
467:Maybe all the people who say ghosts don't exist are just afraid to admit that they do. ~ Michael Ende
468:Nothing is more intolerable than to have to admit to yourself your own errors. ~ Ludwig van Beethoven
469:the only character flaws that can really destroy you are the ones you won’t admit. ~ Timothy J Keller
470:The questioner must admit the existence of his Self. ‘I am' is the realization. ~ Sri Ramana Maharshi
471:We do not compromise our own faith by admitting the honesty of another's doubt. ~ Edwin Hubbel Chapin
472:Admitting you have feelings for someone doesn’t make you weak, mija. It makes you strong. ~ K Bromberg
473:backseat of Kip’s car after this one time he sat in something he’d rather not admit to. It ~ G L Tomas
474:Everyone has some darkness within, but few admit to its existence, much less let it out. ~ Apryl Baker
475:If you don't know something, admit it. But, try to impress them with what you do know. ~ Bob Weinstein
476:I'll be the first one to admit my first couple of years I was pretty hard on the refs. ~ Sidney Crosby
477:I promised myself that I'd never actually admit to listening to 'New Kids on the Block.' ~ Alicia Keys
478:It is time we admitted that we are not at war with “terrorism.” We are at war with Islam. ~ Sam Harris
479:Just admit it, Elena. You're attracted to Damon and all his bad boy glory- Caroline Forbes ~ L J Smith
480:Much as I usually dislike nice, positive people, I have to admit that Margaret isn’t bad. ~ Susan Juby
481:On a recent survey, 80 percent of golfers admitted cheating. The other 20 percent lied. ~ Bruce Lansky
482:People have incredible nerve to do terrible things, but never actually admit to them. ~ Henry Mosquera
483:She herself often felt too terrified to go on, but she had never admitted it out loud ~ Kate DiCamillo
484:she would be the first to admit a little revolutionary spirit still lived within her. ~ Brenda Jackson
485:There is a certain degree of satisfaction in having the courage to admit one's errors. ~ Dale Carnegie
486:There's some things that people don't admit because they don't like the way it sounds. ~ Cindy Chupack
487:«Admittenda tibi joca sunt post seria quaedam, sed tamen et dignis ipsa gerenda modis». Y ~ Umberto Eco
488:But are there many honest people who will admit that it is pleasing to give pain? ~ Friedrich Nietzsche
489:Christianity can be condensed into four words: Admit, Submit, Commit and Transmit. ~ Samuel Wilberforce
490:Growing up like rewriting is simply admitting how clueless you were not so long ago. ~ Scott Westerfeld
491:I admit," I said, "that a second murder in a book often cheers things up." - Hastings ~ Agatha Christie
492:I admit, I was fascinated by Adolf Hitler. He was a pleasant boss and a fatherly friend. ~ Traudl Junge
493:I admit that I haven't read everything in my library, but I feel smarter just walking in it! ~ Jim Rohn
494:I certainly believe it's over for the jury system, but we won't admit it for a while. ~ Joseph Wambaugh
495:If we admit that human life can be ruled by reason, the possibility of life is destroyed. ~ Leo Tolstoy
496:I will admit that I just want an excuse to put all my favorite people in a room together. ~ Robin Sloan
497:Oh. There was a black smudge on the real door. I thought that meant it was fake,” I admit. ~ Kasie West
498:Only when we admit to our failures and recognize our weaknesses can we rise above them. ~ R A Salvatore
499:People who can't admit they are part of the problem, will never be part of its solution. ~ Kenneth Kaye
500:Platitude: an idea (a) that is admitted to be true by everyone, and (b) that is not true. ~ H L Mencken

IN CHAPTERS



  350 Integral Yoga
   91 Christianity
   77 Philosophy
   71 Occultism
   51 Poetry
   39 Fiction
   37 Psychology
   12 Integral Theory
   10 Science
   8 Yoga
   7 Mythology
   4 Mysticism
   4 Education
   3 Theosophy
   2 Hinduism
   2 Cybernetics
   1 Kabbalah
   1 Buddhism
   1 Alchemy


  289 Sri Aurobindo
  118 The Mother
   83 Nolini Kanta Gupta
   57 Satprem
   41 Plotinus
   37 H P Lovecraft
   34 Carl Jung
   31 Aleister Crowley
   26 Saint Augustine of Hippo
   23 Pierre Teilhard de Chardin
   16 A B Purani
   14 James George Frazer
   11 William Wordsworth
   11 Plato
   11 Jorge Luis Borges
   8 Aldous Huxley
   7 Swami Vivekananda
   7 Ovid
   7 Aristotle
   6 Sri Ramana Maharshi
   6 Jordan Peterson
   5 Sri Ramakrishna
   5 Saint John of Climacus
   5 Rudolf Steiner
   5 Lucretius
   5 George Van Vrekhem
   4 William Butler Yeats
   4 Nirodbaran
   3 Robert Browning
   3 Paul Richard
   3 Friedrich Nietzsche
   2 Walt Whitman
   2 Saint Teresa of Avila
   2 Percy Bysshe Shelley
   2 Patanjali
   2 Norbert Wiener
   2 Friedrich Schiller
   2 Franz Bardon


   42 The Life Divine
   37 Lovecraft - Poems
   35 The Synthesis Of Yoga
   34 Record of Yoga
   31 Letters On Yoga IV
   23 Essays In Philosophy And Yoga
   22 Magick Without Tears
   22 City of God
   20 Collected Works of Nolini Kanta Gupta - Vol 01
   19 Collected Works of Nolini Kanta Gupta - Vol 07
   18 Essays On The Gita
   16 Evening Talks With Sri Aurobindo
   15 Letters On Yoga II
   15 Collected Works of Nolini Kanta Gupta - Vol 03
   14 The Golden Bough
   14 Collected Works of Nolini Kanta Gupta - Vol 04
   13 Plotinus - Complete Works Vol 01
   13 Liber ABA
   12 The Practice of Psycho therapy
   12 The Phenomenon of Man
   11 Wordsworth - Poems
   11 The Human Cycle
   11 Talks
   11 Plotinus - Complete Works Vol 03
   11 Mysterium Coniunctionis
   10 Questions And Answers 1956
   10 Questions And Answers 1953
   10 Plotinus - Complete Works Vol 02
   9 Letters On Yoga I
   8 The Perennial Philosophy
   8 The Gospel of Sri Ramakrishna
   8 The Archetypes and the Collective Unconscious
   8 Questions And Answers 1957-1958
   7 Vedic and Philological Studies
   7 The Problems of Philosophy
   7 Some Answers From The Mother
   7 Questions And Answers 1950-1951
   7 Poetics
   7 Plotinus - Complete Works Vol 04
   7 Metamorphoses
   7 Labyrinths
   7 Essays Divine And Human
   7 Agenda Vol 03
   7 Agenda Vol 02
   6 The Secret Of The Veda
   6 The Secret Doctrine
   6 Questions And Answers 1955
   6 Maps of Meaning
   6 Let Me Explain
   6 Collected Works of Nolini Kanta Gupta - Vol 02
   6 Agenda Vol 10
   5 Words Of Long Ago
   5 The Mother With Letters On The Mother
   5 The Ladder of Divine Ascent
   5 Sri Aurobindo or the Adventure of Consciousness
   5 Savitri
   5 Preparing for the Miraculous
   5 On Thoughts And Aphorisms
   5 On Education
   5 Of The Nature Of Things
   5 Isha Upanishad
   5 Agenda Vol 09
   4 Yeats - Poems
   4 Twelve Years With Sri Aurobindo
   4 The Future of Man
   4 The Confessions of Saint Augustine
   4 The 7 Habits of Highly Effective People
   4 Questions And Answers 1929-1931
   4 Collected Works of Nolini Kanta Gupta - Vol 08
   4 Agenda Vol 11
   4 Agenda Vol 06
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 Twilight of the Idols
   3 Questions And Answers 1954
   3 Letters On Poetry And Art
   3 Knowledge of the Higher Worlds
   3 Collected Works of Nolini Kanta Gupta - Vol 05
   3 Collected Poems
   3 Browning - Poems
   3 Bhakti-Yoga
   3 Aion
   3 Agenda Vol 13
   3 Agenda Vol 12
   3 Agenda Vol 08
   3 Agenda Vol 05
   3 Agenda Vol 04
   2 Words Of The Mother III
   2 Whitman - Poems
   2 Walden
   2 Theosophy
   2 The Integral Yoga
   2 Shelley - Poems
   2 Schiller - Poems
   2 Raja-Yoga
   2 Patanjali Yoga Sutras
   2 On the Way to Supermanhood
   2 Letters On Yoga III
   2 Kena and Other Upanishads
   2 Hymns to the Mystic Fire
   2 Cybernetics
   2 5.1.01 - Ilion


0.00 - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  During a short retirement in North Devon in 1931, I began to amalgamate my notes. It was out of these that A Garden of Pomegranates gradually emerged. I unashamedly admit that my book contains many direct plagiarisms from Crowley, Waite, Eliphas Levi, and D. H. Lawrence. I had incorporated numerous fragments from their works into my notebooks without citing individual references to the various sources from which I condensed my notes.
  

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities: Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Science
  
   Jung has admitted that there is an element of mystery, something that baffles the reason, in human personality. One finds that the greater the personality the greater is the complexity. And this is especially so with regard to spiritual personalities whom the Gita calls Vibhutis and Avatars.
  

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Sweet Mother,
  I admit that I have much to learn from X. I bow to
  Sweet Mother in X. Make our relationship one through

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Science
  
   These sittings, in fact, furnished Sri Aurobindo with an occasion to admit and feel the outer atmosphere and that of the group living with him. It brought to him the much-needed direct contact of the mental and vital make-up of the disciples, enabling him to act on the atmosphere in general and on the individual in particular. He could thus help to remould their mental make-up by removing the limitations of their minds and opinions, and correct temperamental tendencies and formations. Thus, these sittings contributed at least partly to the creation of an atmosphere amenable to the working of the Higher Consciousness. Far more important than the actual talk and its content was the personal contact, the influence of the Master, and the divine atmosphere he emanated; for through his outer personality it was the Divine Consciousness that he allowed to act. All along behind the outer manifestation that appeared human, there was the influence and presence of the Divine.
  

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Letters to “My little smile”
  To “My little smile”, one of the first children admitted to the Sri
  Aurobindo Ashram; she came at the age of fourteen. Little smile

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  But by that very utility such men and the life they lead are condemned to be limited, irrationally conservative and earthbound. The customary routine, the customary institutions, the inherited or habitual forms of thought, - these things are the life-breath of their nostrils. They admit and jealously defend the changes compelled by the progressive mind in the past, but combat with equal zeal the changes that are being made by it in the present. For to the material man the living progressive thinker is an ideologue, dreamer or madman. The old Semites who stoned the living prophets and adored their memories when dead, were the very incarnation of this instinctive and unintelligent principle in Nature. In the ancient Indian distinction between the once born and the twice born, it is to this material man that the former description can be applied. He does Nature's inferior works; he assures the basis for her higher activities; but not to him easily are opened the glories of her second birth.
  
  Yet he admits so much of spirituality as has been enforced on his customary ideas by the great religious outbursts of the past and he makes in his scheme of society a place, venerable though not often effective, for the priest or the learned theologian who can be trusted to provide him with a safe and ordinary spiritual pabulum. But to the man who would assert for himself the liberty of spiritual experience and the spiritual life, he assigns, if he admits him at all, not the vestment of the priest but the robe of the Sannyasin. Outside society let him exercise his dangerous freedom. So he may even serve as a human lightning-rod receiving the electricity of the Spirit and turning it away from the social edifice.
  

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Prana indefinite, almost infinite in its quantity or intensity. In
  Nature the equilibrium is based upon the individualisation of a limited quantity and force of the Prana; more than that the individual is by personal and hereditary habit unable to bear, use or control. In Hathayoga, the equilibrium opens a door to the universalisation of the individual vitality by admitting into the body, containing, using and controlling a much less fixed and limited action of the universal energy.
  

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Letters to a Child
  To one of the first children admitted to the Sri Aurobindo
  Ashram; he came at the age of ten. Interested as a youth in

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  *
  You will admit that one can’t live with others without
  being influenced more or less by them.

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  and organised overmind being and overmind life, and still fewer
  are those who have an organised supramental being and supramental life, even admitting that there are any at all. Certainly
  the very recent descent of the first elements of the Supermind

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Before the children came, only those who wanted to do sadhana
  were admitted to the Ashram, and the only habits and activities
  tolerated were those that were useful for the practice of sadhana.

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   In the Supermind things exist in their perfect spiritual reality; each is consciously the divine reality in its transcendent essence, its cosmic extension, its, spiritual individuality; the diversity of a manifested existence is there, but the mutually exclusive separativeness has not yet arisen. The ego, the knot of separativity, appears at a later and lower stage of involution; what is here is indivisible nexus of individualising centres of the one eternal truth of being. Where Supermind and Overmind meet, one can see the multiple godheads, each distinct in his own truth and beauty and power and yet all together forming the one supreme consciousness infinitely composite and inalienably integral. But stepping back into Supermind one sees something moreOneness gathering into itself all diversity, not destroying it, but annulling and forbidding the separative consciousness that is the beginning of Ignorance. The first shadow of the Illusory Consciousness, the initial possibility of the movement of Ignorance comes in when the supramental light enters the penumbra of the mental sphere. The movement of Supermind is the movement of light without obscurity, straight, unwavering, unswerving, absolute. The Force here contains and holds in their oneness of Reality the manifold but not separated lines of essential and unalloyed truth: its march is the inevitable progression of each one assured truth entering into and upholding every other and therefore its creation, play or action admits of no trial or stumble or groping or deviation; for each truth rests on all others and on that which harmonises them all and does not act as a Power diverging from and even competing with other Powers of being. In the Overmind commences the play of divergent possibilities the simple, direct, united and absolute certainties of the supramental consciousness retire, as it were, a step behind and begin to work themselves out through the interaction first of separately individualised and then of contrary and contradictory forces. In the Overmind there is a conscious underlying Unity but yet each Power, Truth, Aspect of that Unity is encouraged to work out its possibilities as if it were sufficient to itself and the others are used by it for its own enhancement until in the denser and darker reaches below Overmind this turns out a thing of blind conflict and battle and, as it would appear, of chance survival. Creation or manifestation originally means the concretisation or devolution of the powers of Conscious Being into a play of united diversity; but on the line which ends in Matter it enters into more and more obscure forms and forces and finally the virtual eclipse of the supreme light of the Divine Consciousness. Creation as it descends' towards the Ignorance becomes an involution of the Spirit through Mind and Life into Matter; evolution is a movement backward, a return journey from Matter towards the Spirit: it is the unravelling, the gradual disclosure and deliverance of the Spirit, the ascension and revelation of the involved consciousness through a series of awakeningsMatter awakening into Life, Life awakening into Mind and Mind now seeking to awaken into something beyond the Mind, into a power of conscious Spirit.
  

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
    Obedient to the statutes fixed of old,
     admitting without appeal the nether gods.
    In her the superhuman cast its seed.
  --
    Pursuing after death immortal aims,
    Repugned to admit frustration's barren role,
    Forfeit the meaning of her birth in Time,

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The consciously purposive activity of the poetic consciousness in fact, of all artistic consciousness has shown itself with a clear and unambiguous emphasis in two directions. First of all with regard to the subject-matter: the old-world poets took things as they were, as they were obvious to the eye, things of human nature and things of physical Nature, and without questioning dealt with them in the beauty of their normal form and function. The modern mentality has turned away from the normal and the obvious: it does not accept and admit the "given" as the final and definitive norm of things. It wishes to discover and establish other norms, it strives to bring about changes in the nature and condition of things, envisage the shape of things to come, work for a brave new world. The poet of today, in spite of all his effort to remain a pure poet, in spite of Housman's advocacy of nonsense and not-sense being the essence of true Art, is almost invariably at heart an incorrigible prophet. In revolt against the old and established order of truths and customs, against all that is normally considered as beautiful,ideals and emotions and activities of man or aspects and scenes and movements of Natureagainst God or spiritual life, the modern poet turns deliberately to the ugly and the macabre, the meaningless, the insignificant and the triflingtins and teas, bone and dust and dustbin, hammer and sicklehe is still a prophet, a violent one, an iconoclast, but one who has his own icon, a terribly jealous being, that seeks to pull down the past, erase it, to break and batter and knead the elements in order to fashion out of them something conforming to his heart's desire. There is also the class who have the vision and found the truth and its solace, who are prophets, angelic and divine, messengers and harbingers of a new beauty that is to dawn upon earth. And yet there are others in whom the two strains mingle or approach in a strange way. All this means that the artist is far from being a mere receiver, a mechanical executor, a passive unconscious instrument, but that he is supremely' conscious and master of his faculties and implements. This fact is doubly reinforced when we find how much he is preoccupied with the technical aspect of his craft. The richness and variety of patterns that can be given to the poetic form know no bounds today. A few major rhythms were sufficient for the ancients to give full expression to their poetic inflatus. For they cared more for some major virtues, the basic and fundamental qualitiessuch as truth, sublimity, nobility, forcefulness, purity, simplicity, clarity, straightforwardness; they were more preoccupied with what they had to say and they wanted, no doubt, to say it beautifully and powerfully; but the modus operandi was not such a passion or obsession with them, it had not attained that almost absolute value for itself which modern craftsmanship gives it. As technology in practical life has become a thing of overwhelming importance to man today, become, in the Shakespearean phrase, his "be-all and end-all", even so the same spirit has invaded and pervaded his aesthetics too. The subtleties, variations and refinements, the revolutions, reversals and inventions which the modern poet has ushered and takes delight in, for their own sake, I repeat, for their intrinsic interest, not for the sake of the subject which they have to embody and clothe, have never been dream by Aristotle, the supreme legislator among the ancients, nor by Horace, the almost incomparable craftsman among the ancients in the domain of poetry. Man has become, to be sure, a self-conscious creator to the pith of his bone.
  

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The spirit of the age demands this new gospel. Mankind needs and awaits a fresh revelation. The world and life are not an illusion or a lesser reality: they are, if taken rightly, as real as the pure Spirit itself. Indeed, Spirit and Flesh, Consciousness and Matter are not antinomies; to consider them as such is itself an illusion. In fact, they are only two poles or modes or aspects of the same reality. To separate or divide them is a one-sided concentration or abstraction on the part of the human mind. The fulfilment of the Spirit is in its expression through Matter; human life too reaches its highest term, its summum bonum, in embodying the spiritual consciousness here on earth and not dissolving itself in the Transcendence. That is the new Dispensation which answers to the deepest aspiration in man and towards which he has been travelling through the ages in the course of the evolution of his consciousness. Many, however, are the prophets and sages who have set this ideal before humanity and more and more insistently and clearly as we come nearer to the age we live in. But none or very few have expressed it with such beauty and charm and compelling persuasion. It would be carping criticism to point out-as some, purists one may call them, have done-that in poetising and aesthetising the spiritual truth and reality, in trying to make it human and terrestrial, he has diminished and diluted the original substance, in endeavouring to render the diamond iridescent, he has turned it into a baser alloy. Tagore's is a poetic soul, it must be admitted; and it is not necessary that one should find in his ideas and experiences and utterances the cent per cent accuracy and inevitability of a Yogic consciousness. Still his major perceptions, those that count, stand and are borne out by the highest spiritual realisation.
  

01.05 - The Yoga of the King The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
    This knowledge first he had of time-born men.
     admitted through a curtain of bright mind
    That hangs between our thoughts and absolute sight,

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   "Two excesses are equally dangerous: to exclude reason, to admit nothing but reason."4
  

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altoge ther abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
  
  --
  
   The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary attendants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very opposite of what is termed the "sunlit path" in spiritual ascension. Christian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of the sunlit path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are rendered powerless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
  

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  practise the yoga, it was natural to be strict.
  As soon as the children were admitted here, it was no longer
  possible to be strict and the nature of the life changed.

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   We are quite familiar with this cry so rampant in our democratic ageprinciples and no personalities! And although we admit the justice of it, yet we cannot ignore the trenchant one-sidedness which it involves. It is perhaps only a reaction, a swing to the opposite extreme of a mentality given too much to personalities, as the case generally has been in the past. It may be necessary, as a corrective, but it belongs only to a temporary stage. Since, however, we are after a universal ideal, we must also have an integral method. We shall have to curb many of our susceptibilities, diminish many of our apprehensions and soberly strike a balance between opposite extremes.
  

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   However, coming to historical times, we see wave after wave of the most heterogeneous and disparate elementsSakas and Huns and Greeks, each bringing its quota of exotic materialenter into the oceanic Indian life and culture, lose their separate foreign identity and become part and parcel of the common whole. Even so,a single unitary body was formed out of such varied and shifting materialsnot in the political, but in a socio-religious sense. For a catholic religious spirit, not being solely doctrinal and personal, admitted and embraced in its supple and wide texture almost an infinite variety of approaches to the Divine, of forms and norms of apprehending the Beyond. It has been called Hinduism: it is a vast synthesis of multiple affiliations. It expresses the characteristic genius of India and hence Hinduism and Indianism came to be looked upon as synonymous terms. And the same could be defined also as Vedic religion and culture, for its invariable basis the bed-rock on which it stood firm and erectwas the Vedas, the Knowledge seen by the sages. But there had already risen a voice of dissidence and discord that of Buddha, not so much, perhaps, of Buddha as of Buddhism. The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of the Indian outlook. However, India's synthetic genius rose to the occasion and knew how to bridge the chasm, close up the fissure, and present again a body whole and entire. Buddha became one of the Avataras: the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmacharya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus:
  

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   What is required is not therefore an external delimitation of frontiers between unit and unit, but an inner outlook of nature and a poise of character. And this can be cultivated and brought into action by learning to live by the sense of duty. Even then, even the sense of duty, we have to admit, is not enough. For if it leads or is capable of leading into an aberration, we must have something else to check and control it, some other higher and more potent principle. Indeed, both the conceptions of Duty and Right belong to the domain of mental ideal, although one is usually more aggressive and militant (Rajasic) and the other tends to be more tolerant and considerate (sattwic): neither can give an absolute certainty of poise, a clear guarantee of perfect harmony.
  

02.01 - Metaphysical Thought and the Supreme Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Thought, intellect, the logical reason came to be regarded more and more as the highest means and even the highest end; in philosophy, Thought is the be-all and the end-all. It is by intellectual thinking and speculation that the truth is to be discovered; even spiritual experience has been summoned to pass the tests of the intellect, if it is to be held valid - just the reverse of the
  Indian position. Even those who see that mental Thought must be overpassed and admit a supramental "Other", do not seem to escape from the feeling that it must be through mental Thought, sublimating and transmuting itself, that this other Truth must be reached and made to take the place of the mental limitation and ignorance. And again Western thought has ceased to be dynamic; it has sought after a theory of things, not after realisation. It was still dynamic amongst the ancient Greeks, but for moral and aesthetic rather than spiritual ends. Later on, it became yet more purely intellectual and academic; it became intellectual speculation only without any practical ways and means for the attainment of the Truth by spiritual experiment, spiritual discovery, a spiritual transformation. If there were not this difference, there would be no reason for seekers like yourself to turn to the East for guidance; for in the purely intellectual field, the Western thinkers are as competent as any Eastern sage.
  

02.01 - Our Ideal, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   To begin with, we refuse to admit or recognise that there is or is bound to be a contradiction or opposition between Matter and Spirit, between body and soul or between the human and the divine. We start with an experience, a realisation which declares the essential unity and identity of the duality. That is the thing that has to be posited first clear and nett. The question next arises how the two are one and identical; this demands some clarification. For, is it meant that they are one and the same in the sense that Zeus and Jupiter are the same or that water and H2O are the same? Apart from any barren theorising, is it not a universal and eternal and invariable experience that to attain to the Divine one must leave behind the human, to become the immortal one must cease to be a mortal and to live in the Spirit one has to deny Matter? The real answer, however, is that it is so and it is not so. The dilemma is not so trenchant as it has been made out to be.
  

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Those that have stood against this Dark Force and its over-shadowing menaceeven though perhaps not wholly by choice or free-will, but mostly compelled by circumstancesyet, because of the stand they have taken, now bear the fate of the world on their shoulders, carry the whole future of humanity in their march. It is of course agreed that to have stood against the Asura does not mean that one has become sura, divine or godlike; but to be able to remain human, human instruments of the Divine, however frail, is sufficient for the purpose, that ensures safety from the great calamity. The rule of life of the Asura implies the end of progress, the arrest of all evolution; it means even a reversal for man. The Asura is a fixed type of being. He does not change, his is a hardened mould, a settled immutable form of a particular consciousness, a definite pattern of qualities and activitiesgunakarma. Asura-nature means a fundamental ego-centricism, violent and concentrated self-will. Change is possible for the human being; he can go downward, but he can move upward too, if he chooses. In the Puranas a distinction has been made between the domain of enjoyment and the domain of action. Man is the domain of action par excellence; by him and through him evolve new and fresh lines of activity and impulsion. The domain of enjoyment, on the other hand, is where we reap the fruits of our past Karma; it is the result of an accumulated drive of all that we have done, of all the movements we have initiated and carried out. It is a status of being where there is only enjoyment, not of becoming where there can be development and new creation. It is a condition of gestation, as it were; there is no new Karma, no initiative or change in the stuff of the consciousness. The Asuras are bhogamaya purusha, beings of enjoyment; their domain is a cumulus of enjoyings. They cannot strike out a fresh line of activity, put forth a new mode of energy that can work out a growth or transformation of nature. Their consciousness is an immutable entity. The Asuras do not mend, they can only end. Man can certainly acquire or imbibe Asuric force or Asura-like qualities and impulsions; externally he can often act very much like the Asura; and yet there is a difference. Along with the dross that soils and obscures human nature, there is something more, a clarity that opens to a higher light, an inner core of noble metal which does not submit to any inferior influence. There is this something More in man which always inspires and enables him to break away from the Asuric nature. Moreover, though there may be an outer resemblance between the Asuric qualities of man and the Asuric qualities of the Asura, there is an intrinsic different, a difference in tone and temper, in rhythm and vibration, proceeding as they do, from different sources. However cruel, hard, selfish, egocentric man may be, he knows, he admitsat times, if hot always, at heart, if not openly, subconsciously, if not wholly consciously that such is not the ideal way, that these qualities are not qualifications, they are unworthy elements and have to be discarded. But the Asura is ruthless, because he regards ruthlessness as the right thing, as the perfect thing, it is an integral part of his swabhava and swadharma, his law of being and his highest good. Violence is the ornament of his character.
  

02.03 - An Aspect of Emergent Evolution, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The fact is admitted, on the whole, unless one is a Fundamentalist and prefers still to live in the consciousness of a bygone century. Difference comes in when the question of explanations and of viewpoints regarding them is raised. A materialist like Professor Broad would consider Mind and Life as fundamentally formations of Matter, however different they might seem from each other and from the latter. Water, the so-called miracle product of Oxygen and Hydrogen, according to him, is as material as these two; even so Life and Mind, however miraculously produced, being born of Matter, are nothing but the same single reality, only in different forms. Others, who are more or less idealists, Alexander and Lloyd Morgan, for example (some of them call themselves neo-realists, however), would not view the phenomenon in the same way. Alexander says that Matter and Life and Mind are very different from each other; they are truly emergents, that is to say, novelties; but how the thing has been possible, one need not inquire; one should accept the fact with natural piety.
  
  --
  
   The problem in reality, however, is simple enough, if we allow the facts to speak for themselves and do not hesitate to accept the conclusions to which they inevitably lead. After Matter came Life; that is to say, out of Matter came Life, and that can only be because Life was involved in Matter. And if such a conclusion makes of Matter a potentially living thing, we shall have to accept the position. In the same way, Mind that followed Life came out of Life, because Mind was involved in Life; and if that means endowing Life with a secret mentality, well, there is no help for it. And if, as a natural consequence of the two premises we have to admit the existence of some kind of mind or consciousness secreted in Mattera minimal psychic life, according to McDougall that would be but what the Upanishads always declared: Creation -is a vibration of consciousness, and all things and all kinds of existence are only forms and modalities of consciousness.
  

02.05 - Federated Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Until the last great war it seemed that the nation (and country) was the largest living unit that human collectivity could admit without the risk of a break-up. Now it was at this momentous epoch that the first concept or shape of a larger federationtypified in the League of Nationsstirred into life and began to demand its lebensraum. It could not however come to fruition and stability, because the age of isolated nationhood had not yet passed and the principle of selfdetermination yet needed its absolute justification.
  

02.08 - The Basic Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   There is one unity which cannot be denied to India, because Nature has given it and man cannot withdraw or annul it. It is the geographical, the physical unity. It is so clearly and indelibly marked that it has always been looked upon as a definite unit by all outside its boundaries; one may call in question the cultural unity, if one chooses, one may be sceptic about the spiritual unity, but the unity of the body leaps to the eyes, even as the clear contour of a living organism. As we know, however, an individual human frame may contain many personalities, many Jekylls and Hydes may lodge in the same physical tenement, even so, the physical unity that is India may harbour many and diverse independent elements. admitting even that, the problem does not end there, it is only the beginning. The problem that is set in such a case is, as has been pointed out by the psychologists, the problem of the integration of personality.
  

02.13 - On Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Still even if human nature in the mass is like this, what the totalitarian system does is to fix and eternise the mould. To admit Nature as it is and leave it at that, to arrange and organize things within that given framework, is, to say the least, only another form of the old laissez-faire system. Take Nature as it is, but go farther and beyond. That is the problem of all human endeavour.
  

02.14 - Appendix, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Thus, with this poet we gain admittance to the very heart, the innermost sanctuary of poetry where we fully realise what our old Indian critics had laid down as their final verdict, namely, that the poetic delight is akin to the Delight of Brahman.
  

WORDNET



--- Overview of verb admit

The verb admit has 8 senses (first 4 from tagged texts)
                    
1. (64) admit, acknowledge ::: (declare to be true or admit the existence or reality or truth of; "He admitted his errors"; "She acknowledged that she might have forgotten")
2. (11) admit, allow in, let in, intromit ::: (allow to enter; grant entry to; "We cannot admit non-members into our club building"; "This pipe admits air")
3. (1) admit, let in, include ::: (allow participation in or the right to be part of; permit to exercise the rights, functions, and responsibilities of; "admit someone to the profession"; "She was admitted to the New Jersey Bar")
4. (1) accept, admit, take, take on ::: (admit into a group or community; "accept students for graduate study"; "We'll have to vote on whether or not to admit a new member")
5. admit, allow ::: (afford possibility; "This problem admits of no solution"; "This short story allows of several different interpretations")
6. admit ::: (give access or entrance to; "The French doors admit onto the yard")
7. accommodate, hold, admit ::: (have room for; hold without crowding; "This hotel can accommodate 250 guests"; "The theater admits 300 people"; "The auditorium can't hold more than 500 people")
8. admit ::: (serve as a means of entrance; "This ticket will admit one adult to the show")




























--- Grep of noun admit
admittance





IN WEBGEN [10000/61]

selforum - sri aurobindo admits debt of
selforum - sri aurobindo admitted that he was
https://tvtropes.org/pmwiki/pmwiki.php/Fanfic/HowDoIAdmitImFallingApart
https://tvtropes.org/pmwiki/pmwiki.php/Main/AtLeastIAdmitIt
https://tvtropes.org/pmwiki/pmwiki.php/Main/AtLeastiAdmitIt
https://tvtropes.org/pmwiki/pmwiki.php/Main/AtleastIAdmitIt
Wikipedia - 51st state -- Proposals to admit a new state to the United States
Wikipedia - Admittance parameters -- Properties of an electrical network in terms of a matrix of ratios of currents to voltages
Wikipedia - Admittance
Wikipedia - Alford plea -- Guilty plea whereby a defendant in a criminal case does not admit to the criminal act and asserts innocence, but admits that sufficient evidence exists to convict
Wikipedia - Andreotti-Frankel theorem -- A smooth, complex affine variety admits a Morse function
Wikipedia - AutoAdmit -- Law forum
Wikipedia - Claas Relotius -- German former journalist who admitted to journalistic fraud
Wikipedia - Eating crow -- English-language idiom for humiliatingly admitting being proven wrong
Wikipedia - I Admit (R. Kelly song) -- 2018 song by R. Kelly
Wikipedia - Intake -- An opening or structure through which a fluid is admitted to a space or machine
Wikipedia - Public Not Admitted -- 1933 film
Wikipedia - Stack (mathematics) -- Generalisation of a sheaf; a fibered category that admits effective descent
Wikipedia - Stark-Heegner theorem -- States precisely which quadratic imaginary number fields admit unique factorisation
Wikipedia - Weekend effect -- Difference in mortality rate for those patients admitted at the weekend and those admitted on a weekday.
Wikipedia - Yield (college admissions) -- Percent of admitted students who enroll
Bunsen Is a Beast (2017 - 2018) - an American animated television series created by Butch Hartman for Nickelodeon. It revolves around a small eccentric monster named Bunsen who begins attending a middle school that previously only admitted humans. In spite of prejudice against beasts, Bunsen befriends a human boy named Mikey Munroe...
Willy Wonka & the Chocolate Factory(1971) - Eccentric candy man Willy Wonka prompts a worldwide frenzy when he announces that golden tickets hidden inside five of his delicious candy bars will admit their lucky holders into his top-secret confectionary. But does Wonka have an agenda hidden amid a world of Oompa Loompas and chocolate rivers?...
M.A.S.H.(1970) - The movie that more or less inspired the the hit TV show (even though some folk don't want to admit it). This dark comedy set during the Korean War (though that is never mentioned) told the story of the series off-kilter wacky happenings at the 4077th M*A*S*H unit.This movie follows the antics of Ha...
The Fly(1958) - After Helene Delembre (Patricia Owens) had been seen at a murder scene of her husband, Andre Delambre (Al Hedison), she has been accused of murder. As she admits to killing her husband to her brother in law, Francois Delambre (Vincent Price), but she refuses to say why she di
Polyester(1981) - A suburban housewife's world falls apart when her pornographer husband admits he's serially unfaithful to her, her daughter gets pregnant, and her son is suspected of being the foot-fetishist who's been breaking local women'
Breeders(1986) - The Manhattan General Hospital has admitted a string of young women who have been raped by something otherworldly. The perpetrator only attacks women who are virgins. Dr. Pace and Detective Andriotti work together to try and isolate the strange organic material found on the victims, and to try and l...
The Ambulance(1990) - Josh Baker meets a very special woman, Cheryl, in the streets of New York. Suddenly she collapses, and she's picked up by an ambulance. When Josh wants to visit her in the hospital, it appears that she hasn't been admitted in the hospital. Josh follows the roommate of Cheryl, and she disappears afte...
Flightplan(2005) - A bereaved woman and her daughter are flying home from Berlin to America. At 30,000 feet the child vanishes and nobody admits she was ever on that plane.
Conspiracy(2008) - A seasoned senior enlisted special operations (spec ops) United States Marine is wounded during combat operations in Iraq. He is retired from the Marine Corps and visits a friend on a ranch in the south west. When he arrives he discovers his friend has disappeared and no one will even admit to knowi...
Cult of Chucky(2017) - The seventh installment in the "Child's Play" franchise. In 2017, four years after Curse of Chucky. Chucky returns to terrorize Nica at the mental institution where she is admitted. Chucky goes on yet another murderous rampage, killing disbelieving employees and tenants at the institution with vario...
An American Werewolf in London (1981) ::: 7.5/10 -- R | 1h 37min | Comedy, Horror | 21 August 1981 (USA) -- Two American college students on a walking tour of Britain are attacked by a werewolf that none of the locals will admit exists. Director: John Landis Writer: John Landis
Enduring Love (2004) ::: 6.4/10 -- R | 1h 40min | Drama, Mystery, Romance | 26 November 2004 (UK) -- Two strangers become connected by a tragedy, yet one dangerously feels that the connection goes much deeper than the other is willing to admit. Director: Roger Michell Writers:
My King (2015) ::: 7.1/10 -- Mon roi (original title) -- My King Poster -- Tony is admitted to a rehabilitation center after a serious skiing accident. Dependent of medical staff and painkillers, she takes the time to remember the tumultuous love story she lived with Georgio. Director: Mawenn Writers:
One Flew Over the Cuckoo's Nest (1975) ::: 8.7/10 -- R | 2h 13min | Drama | 19 November 1975 (USA) -- A criminal pleads insanity and is admitted to a mental institution, where he rebels against the oppressive nurse and rallies up the scared patients. Director: Milos Forman Writers:
The Physician (2013) ::: 7.2/10 -- R | 2h 35min | Adventure, Drama, History | 5 December 2014 (USA) -- In Persia in the 11th Century, a surgeon's apprentice disguises himself as a Jew to study at a school that does not admit Christians. Director: Philipp Stlzl Writers: Noah Gordon (based on the novel by), Jan Berger (screenplay by) | 3
Young Adam (2003) ::: 6.4/10 -- NC-17 | 1h 38min | Crime, Drama | 26 September 2003 (UK) -- A young drifter working on a river barge disrupts his employers' lives while hiding the fact that he knows more about a dead woman found in the river than he admits. Director: David Mackenzie Writers:
Cardfight!! Vanguard: Link Joker-hen -- -- TMS Entertainment -- 59 eps -- Original -- Action Adventure Demons Game Shounen -- Cardfight!! Vanguard: Link Joker-hen Cardfight!! Vanguard: Link Joker-hen -- A few months have passed since the VF Circuit, and Aichi is now in High School. However Aichi is in a different high school than most of his friends, a high school where the instructors focus on looking towards the future. One day Aichi admits he thinks Cardfight can be a future people can believe in, but in order to prove it Aichi must use his new deck, a deck in which Royal Paladins and Gold Paladins are combined as one force. Slowly but surely Aichi must gain friends through Cardfighting and help his new team win the newly formed high school cardfighting championships. -- -- (Source: ANN) -- 17,722 7.15
Cross Game -- -- SynergySP -- 50 eps -- Manga -- Comedy Drama Romance School Shounen Sports -- Cross Game Cross Game -- Kou Kitamura and Aoba Tsukishima are often at odds—even though their families happen to be close friends and business partners. Although the only child of a sports shop owner, Kou has never been interested in playing baseball. Despite this, he possesses an impressive batting ability honed by frequent visits to the local baseball batting center run by the Tsukushima family. On the other hand, Aoba loves to play baseball and is a star player with exceptional pitching form. -- -- However, these two seemingly complete opposites share something very important to them—Wakaba Tsukishima, Aoba's older sister and Kou's destined sweetheart. Admired by the quarrelsome duo, Wakaba often finds herself the catalyst to their never-ending rivalry. But whether or not they realize that they have more in common than either would care to admit, only time will tell. The game of baseball may just be what the pair needs to ultimately overcome their own personal struggles. -- -- TV - Apr 5, 2009 -- 103,023 8.42
Danganronpa: Kibou no Gakuen to Zetsubou no Koukousei The Animation -- -- Lerche -- 13 eps -- Game -- Mystery Horror Psychological School -- Danganronpa: Kibou no Gakuen to Zetsubou no Koukousei The Animation Danganronpa: Kibou no Gakuen to Zetsubou no Koukousei The Animation -- Hope's Peak Academy is an elite high school that accepts only the most talented students. Individuals who successfully enroll receive their own unique titles, suitably reflective of their skills and traits. Of the fifteen candidates admitted to the peculiar school that year, Makoto Naegi is a completely ordinary individual who has been accepted by sheer chance, with the title of "Super High School-Level Luck." -- -- Naegi and his fellow classmates are initially ecstatic to be chosen to study at this prestigious institution, but these feelings of happiness are short-lived. They are soon confronted by Monokuma, the principal and resident bear, who traps them inside the school. The pupils' hopes of escape and graduation hinge on one of them successfully murdering one of their peers without being discovered. However, if the killer is caught, he or she will be executed, and the remaining survivors will be left to continue the deathmatch until only a single victor remains. -- -- -- Licensor: -- Funimation -- 724,543 7.27
Fruits Basket: The Final -- -- TMS Entertainment -- ? eps -- Manga -- Slice of Life Comedy Supernatural Drama Romance Shoujo -- Fruits Basket: The Final Fruits Basket: The Final -- After last season's revelations, the Souma family moves forward, but the emotional chains that bind them are not easily broken. Unable to admit why she wants the cure, Tooru wrestles with the truth, aware that time is running out for someone close. -- -- And a secret still lurks that could break another's heart. But hope is not lost—a clue to the curse is found. Could their imprisonment's end be near? -- -- (Source: Funimation) -- 114,870 8.74
Fruits Basket: The Final -- -- TMS Entertainment -- ? eps -- Manga -- Slice of Life Comedy Supernatural Drama Romance Shoujo -- Fruits Basket: The Final Fruits Basket: The Final -- After last season's revelations, the Souma family moves forward, but the emotional chains that bind them are not easily broken. Unable to admit why she wants the cure, Tooru wrestles with the truth, aware that time is running out for someone close. -- -- And a secret still lurks that could break another's heart. But hope is not lost—a clue to the curse is found. Could their imprisonment's end be near? -- -- (Source: Funimation) -- -- Licensor: -- Funimation -- 114,870 8.74
Grisaia no Kajitsu -- -- 8bit -- 13 eps -- Visual novel -- Drama Harem Psychological Romance School -- Grisaia no Kajitsu Grisaia no Kajitsu -- Yuuji Kazami is a transfer student who has just been admitted into Mihama Academy. He wants to live an ordinary high school life, but this dream of his may not come true any time soon as Mihama Academy is quite the opposite. Consisting of only the principal and five other students, all of whom are girls, Yuuji becomes acquainted with each of them, discovering more about their personalities as socialization is inevitable. Slowly, he begins to learn about the truth behind the small group of students occupying the academy—they each have their own share of traumatic experiences which are tucked away from the world. -- -- Mihama Academy acts as a home for these girls, they are the "fruit" which fell from their trees and have begun to decay. It is up to Yuuji to become the catalyst to save them from themselves, but how can he save another when he cannot even save himself? -- -- -- Licensor: -- Sentai Filmworks -- 474,607 7.54
Hyper Police -- -- Studio Pierrot -- 25 eps -- Manga -- Action Comedy Police Romance Sci-Fi -- Hyper Police Hyper Police -- Sasahara Natsuki is a poor bounty hunter in a world where monsters and humans live together. Most of her cases involve monsters infringing upon the rights of humans, who are protected by law from their generally more powerful neighbors. Being half-human and half cat-beast, Natsuki straddles the two societies and tries to understand and respect both while enforcing the law. She is assisted by a werewolf named Batanen who is afraid to admit he loves her; another werewolf named Tommy; and a Kyubi fox demon named Sakura who has her own plans--which include eating Natsuki to complete her her nine tails and thereby her magical powers. -- -- (Source: ANN) -- 8,654 6.94
Kago Shintarou Anime Sakuhin Shuu -- -- - -- 15 eps -- Original -- Comedy Dementia Horror Seinen -- Kago Shintarou Anime Sakuhin Shuu Kago Shintarou Anime Sakuhin Shuu -- In these jokey short films, many of them crudely animated, Kago's sick sense of humor reaches its full heights of absurdity. There's a playful surrealist sensibility to Kago's work, as well as a tendency to revel in the ridiculous, the crude and the disturbing. His work straddles a weird boundary between avant-garde experimentation and low-brow fart jokes—the punchline of one of these films is literally an oozing torrent of shit—although, admittedly, his videos seem to lean a bit more heavily towards the fart jokes than his comics. But hey, who doesn't appreciate a good fart joke once in a while? -- -- (Source: Only the Cinema blog) -- OVA - ??? ??, 2008 -- 4,297 4.99
Kaguya-sama wa Kokurasetai: Tensai-tachi no Renai Zunousen -- -- A-1 Pictures -- 12 eps -- Manga -- Comedy Psychological Romance School Seinen -- Kaguya-sama wa Kokurasetai: Tensai-tachi no Renai Zunousen Kaguya-sama wa Kokurasetai: Tensai-tachi no Renai Zunousen -- At the renowned Shuchiin Academy, Miyuki Shirogane and Kaguya Shinomiya are the student body's top representatives. Ranked the top student in the nation and respected by peers and mentors alike, Miyuki serves as the student council president. Alongside him, the vice president Kaguya—eldest daughter of the wealthy Shinomiya family—excels in every field imaginable. They are the envy of the entire student body, regarded as the perfect couple. -- -- However, despite both having already developed feelings for the other, neither are willing to admit them. The first to confess loses, will be looked down upon, and will be considered the lesser. With their honor and pride at stake, Miyuki and Kaguya are both equally determined to be the one to emerge victorious on the battlefield of love! -- -- -- Licensor: -- Aniplex of America -- 1,015,770 8.42
Re:cycle of the Penguindrum -- -- Brain's Base, Lapin Track -- 1 ep -- Original -- Mystery Comedy Dementia Psychological Drama -- Re:cycle of the Penguindrum Re:cycle of the Penguindrum -- Compilation of Mawaru Penguindrum, including new scenes. -- Movie - ??? ??, ???? -- 4,530 N/A -- -- Kago Shintarou Anime Sakuhin Shuu -- -- - -- 15 eps -- Original -- Comedy Dementia Horror Seinen -- Kago Shintarou Anime Sakuhin Shuu Kago Shintarou Anime Sakuhin Shuu -- In these jokey short films, many of them crudely animated, Kago's sick sense of humor reaches its full heights of absurdity. There's a playful surrealist sensibility to Kago's work, as well as a tendency to revel in the ridiculous, the crude and the disturbing. His work straddles a weird boundary between avant-garde experimentation and low-brow fart jokes—the punchline of one of these films is literally an oozing torrent of shit—although, admittedly, his videos seem to lean a bit more heavily towards the fart jokes than his comics. But hey, who doesn't appreciate a good fart joke once in a while? -- -- (Source: Only the Cinema blog) -- OVA - ??? ??, 2008 -- 4,297 4.99
AdmitAll
Admit It
AdmitSee Inc.
Admittance
Admittance and conductance in cardiac performance
Admittance parameters
AutoAdmit
I Admit
I Admit (Sanda song)
Nodal admittance matrix
Om / Six Organs of Admittance
Public Not Admitted
Six Organs of Admittance
USS Admittance


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