classes ::: root, predeterminer, adverb, noun,
children ::: allall (quotes), allmem (quotes), Ballet (gifs), Ballet (list), strings (all), verbs (list all)
branches ::: Above all, all, all-, Allah, All-Beautiful, Allen Ginsberg, all experience, All-Knowing, All-Loving, allow, All-Powerful, All-Seeing, All Things, alluring, All-Wise, All-Wonderful, all words, Ballet, challenge, crystallization, Dally, fall, Metallurgical Engineering, Pitfall, pre-trans fallacy, recall, small binder, smallholding, Smallness, the All, The All-Pervading, the Call, usually

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object:all
word class:root
word class:predeterminer
word class:adverb
word class:noun
the distinguishing feature that keeps this entry separate from the Universal, is that all includes, at a minimum, also the Transcendent

see also :::

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


OBJECT INSTANCES [2] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
all-
allpoetry_-_auth_list
all_words
all_words
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
Advanced_Integral
Al-Fihrist
A_Treatise_on_Cosmic_Fire
Awaken_the_Giant_Within
Bhagavata_Purana
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
books_(quotes)
City_of_God
Dark_Night_of_the_Soul
DND_DM_Guide_5E
Don't_Take_Your_Life_Personally
Enchiridion
Enchiridion_text
Epigrams_from_Savitri
Essays_In_Philosophy_And_Yoga
Essential_Integral
Evolution_II
Falling_Into_Grace__Insights_on_the_End_of_Suffering
Fathoming_the_Mind__Inquiry_and_Insight_in_Dudjom_Lingpa's_Vajra_Essence
Faust
Flow_-_The_Psychology_of_Optimal_Experience
Full_Circle
General_Principles_of_Kabbalah
God_Exists
Guru_Bhakti_Yoga
Heart_of_Matter
How_to_Free_Your_Mind_-_Tara_the_Liberator
How_to_think_like_Leonardo_Da_Vinci
Hundred_Thousand_Songs_of_Milarepa
Hymn_of_the_Universe
Infinite_Library
Initiates_of_Flame
Initiation_Into_Hermetics
Integral_Life_Practice_(book)
Integral_Spirituality
Isha_Upanishad
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Know_Yourself
Kosmic_Consciousness
Labyrinths
Lamp_of_Mahamudra__The_Immaculate_Lamp_that_Perfectly_and_Fully_Illuminates_the_Meaning_of_Mahamudra,_the_Essence_of_all_Phenomena
Let_Me_Explain
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_II
Letters_On_Yoga_III
Letters_On_Yoga_IV
Let_There_Be_Light!_Scapegoat_of_a_Narcissistic_Mother_"My_Story"
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Liber_Null
Life_without_Death
Magic_-_A_Treatise_on_Esoteric_Ethics
Magick_Without_Tears
Mansur_al-Hallaj_-_Poems
Mantras_Of_The_Mother
Maps_of_Meaning
Meditation__The_First_and_Last_Freedom
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Mysterium_Coniunctionis
old_bookshelf
On_Interpretation
On_the_Way_to_Supermanhood
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Plotinus_-_Complete_Works_Vol_02
Plotinus_-_Complete_Works_Vol_03
Plotinus_-_Complete_Works_Vol_04
Poetics
Practice_And_All_Is_Coming__Abuse,_Cult_Dynamics,_And_Healing_In_Yoga_And_Beyond
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Questions_And_Answers_1957-1958
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Sermons
Sex_Ecology_Spirituality
Spiral_Dynamics
The_7_Habits_of_Highly_Effective_People
The_Act_of_Creation
The_Archetypes_and_the_Collective_Unconscious
The_Bible
The_Blue_Cliff_Records
the_Book
The_Book_of_Gates
the_Book_of_God
The_Book_of_Lies
The_Book_of_Light
The_Book_of_Miracle
The_Book_of_Secrets__Keys_to_Love_and_Meditation
the_Book_of_Wisdom2
The_Castle_of_Crossed_Destinies
The_Categories
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Externalization_of_the_Hierarchy
The_Fall
The_Future_of_Man
The_Gateless_Gate
The_Golden_Bough
The_Heros_Journey
The_Hero_with_a_Thousand_Faces
The_Human_Cycle
The_Imitation_of_Christ
The_Integral_Yoga
The_Ladder_of_Divine_Ascent
The_Life_Divine
The_Lotus_Sutra
The_Most_Holy_Book
The_Mothers_Agenda
The_Mother_With_Letters_On_The_Mother
The_Odyssey
The_Perennial_Philosophy
The_Phenomenon_of_Man
The_Practice_of_Magical_Evocation
The_Recognition_Sutras__Illuminating_a_1,000-Year-Old_Spiritual_Masterpiece
The_Republic
The_Science_of_Knowing
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Secret_Of_The_Veda
The_Self-Organizing_Universe
The_Seven_Valleys_and_the_Four_Valleys
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Way_of_the_Realized_Old_Dogs,_Advice_That_Points_Out_the_Essence_of_Mind,_Called_a_Lamp_That_Dispels_Darkness
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Three_Books_on_Occult_Philosophy
Thus_Spoke_Zarathustra
Toward_the_Future
Twilight_of_the_Idols
What_the_Ancient_Wisdom_Expects_of_Its_Disciples
Words_Of_Long_Ago
Words_Of_The_Mother_III
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
02.03_-_The_Glory_and_the_Fall_of_Life
04.03_-_The_Call_to_the_Quest
06.26_-_The_Wonder_of_It_All
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
1.01_-_the_Call_to_Adventure
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Refusal_of_the_Call
1.037_-_Preventing_the_Fall_in_Yoga
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.2.01_-_The_Call_and_the_Capacity
1.2.1.06_-_Symbolism_and_Allegory
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
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
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-09-05_-_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
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1.at_-_Flower_in_the_crannied_wall
1.bsf_-_His_grace_may_fall_upon_us_at_anytime
1.bs_-_I_have_been_pierced_by_the_arrow_of_love,_what_shall_I_do?
1.bs_-_One_Point_Contains_All
1.bs_-_Remove_duality_and_do_away_with_all_disputes
1.bsv_-_Dont_make_me_hear_all_day
1.bs_-_Your_love_has_made_me_dance_all_over
1.bts_-_Love_is_Lord_of_All
1.cj_-_Inscribed_on_the_Wall_of_the_Hut_by_the_Lake
1.da_-_All_Being_within_this_order,_by_the_laws_(from_The_Paradiso,_Canto_I)
1.da_-_The_glory_of_Him_who_moves_all_things_rays_forth_(from_The_Paradiso,_Canto_I)
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Rats_in_the_Walls
1.fs_-_The_Duty_Of_All
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fua_-_All_who,_reflecting_as_reflected_see
1.fua_-_I_shall_grasp_the_souls_skirt_with_my_hand
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.fua_-_The_Valley_of_the_Quest
1.hccc_-_Silently_and_serenely_one_forgets_all_words
1.hcyc_-_37_-_One_level_completely_contains_all_levels_(from_The_Shodoka)
1.hcyc_-_38_-_All_categories_are_no_category_(from_The_Shodoka)
1.hcyc_-_39_-_Right_here_it_is_eternally_full_and_serene_(from_The_Shodoka)
1.hcyc_-_55_-_When_all_is_finally_seen_as_it_is,_(from_The_Shodoka)
1.hcyc_-_62_-_When_we_see_truly,_there_is_nothing_at_all_(from_The_Shodoka)
1.hs_-_Bring_all_of_yourself_to_his_door
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.hs_-_Spring_and_all_its_flowers
1.ia_-_Allah
1.ia_-_My_heart_wears_all_forms
1.is_-_sick_of_it_whatever_its_called_sick_of_the_names
1.jda_-_When_he_quickens_all_things_(from_The_Gitagovinda)
1.jh_-_Lord,_Where_Shall_I_Find_You?
1.jk_-_A_Galloway_Song
1.jk_-_Sonnet._To_A_Lady_Seen_For_A_Few_Moments_At_Vauxhall
1.jr_-_All_Through_Eternity
1.jr_-_At_night_we_fall_into_each_other_with_such_grace
1.jr_-_If_continually_you_keep_your_hope
1.jr_-_I_Have_Fallen_Into_Unconsciousness
1.jr_-_In_The_Arc_Of_Your_Mallet
1.jr_-_Shall_I_tell_you_our_secret?
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jr_-_You_and_I_have_spoken_all_these_words
1.jr_-_You_have_fallen_in_love_my_dear_heart
1.jt_-_How_the_Soul_Through_the_Senses_Finds_God_in_All_Creatures
1.jt_-_In_losing_all,_the_soul_has_risen_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love-_infusing_with_light_all_who_share_Your_splendor_(from_In_Praise_of_Divine_Love)
1.jwvg_-_Lover_In_All_Shapes
1.kbr_-_He's_That_Rascally_Kind_Of_Yogi
1.kbr_-_Hes_that_rascally_kind_of_yogi
1.lb_-_Ballads_Of_Four_Seasons:_Spring
1.lb_-_Ballads_Of_Four_Seasons:_Winter
1.lb_-_Crows_Calling_At_Night
1.lb_-_We_Fought_for_-_South_of_the_Walls
1.lla_-_Dance,_Lalla,_with_nothing_on
1.lla_-_I,_Lalla,_willingly_entered_through_the_garden-gate
1.lovecraft_-_Halloween_In_A_Suburb
1.mb_-_All_I_Was_Doing_Was_Breathing
1.mb_-_all_the_day_long
1.mb_-_the_squid_sellers_call
1.mm_-_Then_shall_I_leap_into_love
1.mm_-_Yea!_I_shall_drink_from_Thee
1.ms_-_At_the_Nachi_Kannon_Hall
1.ms_-_Clear_Valley
1.ms_-_Incomparable_Verse_Valley
1.okym_-_25_-_Why,_all_the_Saints_and_Sages_who_discussd
1.okym_-_49_-_Tis_all_a_Chequer-board_of_Nights_and_Days
1.okym_-_50_-_The_Ball_no_Question_makes_of_Ayes_and_Noes
1.okym_-_52_-_And_that_inverted_Bowl_we_call_The_Sky
1.okym_-_57_-_Oh_Thou,_who_didst_with_Pitfall_and_with_gin
1.okym_-_5_-_Iram_indeed_is_gone_with_all_its_Rose
1.okym_-_75_-_And_when_Thyself_with_shining_Foot_shall_pass
1.pbs_-_An_Allegory
1.pbs_-_Feelings_Of_A_Republican_On_The_Fall_Of_Bonaparte
1.pbs_-_Fragment_-_Yes!_All_Is_Past
1.pbs_-_Homers_Hymn_To_The_Earth_-_Mother_Of_All
1.pbs_-_On_The_Medusa_Of_Leonardo_da_Vinci_In_The_Florentine_Gallery
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Sonnet_-_To_A_Balloon_Laden_With_Knowledge
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_Two_Spirits_-_An_Allegory
1.poe_-_Epigram_For_Wall_Street
1.poe_-_The_Bridal_Ballad
1.poe_-_The_Valley_Of_Unrest
1.rbk_-_He_Shall_be_King!
1.rmpsd_-_O_Mother,_who_really
1.rmpsd_-_Once_for_all,_this_time
1.rmpsd_-_This_time_I_shall_devour_Thee_utterly,_Mother_Kali!
1.rmr_-_Falling_Stars
1.rmr_-_Lament_(O_how_all_things_are_far_removed)
1.rmr_-_Telling_You_All
1.rt_-_(75)_Thy_gifts_to_us_mortals_fulfil_all_our_needs_(from_Gitanjali)
1.rt_-_All_These_I_Loved
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Lovers_Gifts_XXII_-_I_Shall_Gladly_Suffer
1.rt_-_The_Call_Of_The_Far
1.rt_-_The_Recall
1.rwe_-_Each_And_All
1.sca_-_When_You_have_loved,_You_shall_be_chaste
1.sdi_-_All_Adams_offspring_form_one_family_tree
1.sdi_-_To_the_wall_of_the_faithful_what_sorrow,_when_pillared_securely_on_thee?
1.shvb_-_O_virga_mediatrix_-_Alleluia-verse_for_the_Virgin
1.sjc_-_Not_for_All_the_Beauty
1.snt_-_O_totally_strange_and_inexpressible_marvel!
1.ss_-_Paper_windows_bamboo_walls_hedge_of_hibiscus
1.tm_-_The_Fall
1.tr_-_For_Children_Killed_In_A_Smallpox_Epidemic
1.tr_-_When_All_Thoughts
1.vpt_-_All_my_inhibition_left_me_in_a_flash
1.wby_-_All_Souls_Night
1.wby_-_Coole_Park_And_Ballylee,_1931
1.wby_-_Down_By_The_Salley_Gardens
1.wby_-_Fallen_Majesty
1.wby_-_He_Tells_Of_A_Valley_Full_Of_Lovers
1.wby_-_In_Taras_Halls
1.wby_-_Never_Give_All_The_Heart
1.wby_-_Now_as_at_all_times
1.wby_-_The_Ballad_Of_Father_Gilligan
1.wby_-_The_Ballad_Of_Father_OHart
1.wby_-_The_Ballad_Of_Moll_Magee
1.wby_-_The_Ballad_Of_The_Foxhunter
1.wby_-_The_Balloon_Of_The_Mind
1.wby_-_The_Falling_Of_The_Leaves
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_Valley_Of_The_Black_Pig
1.wby_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.wby_-_To_Be_Carved_On_A_Stone_At_Thoor_Ballylee
1.whitman_-_A_Boston_Ballad
1.whitman_-_All_Is_Truth
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_Gliding_Over_All
1.whitman_-_In_The_New_Garden_In_All_The_Parts
1.whitman_-_My_Picture-Gallery
1.whitman_-_Pensive_On_Her_Dead_Gazing,_I_Heard_The_Mother_Of_All
1.whitman_-_Song_For_All_Seas,_All_Ships
1.whitman_-_The_Base_Of_All_Metaphysics
1.whitman_-_The_Dalliance_Of_The_Eagles
1.whitman_-_What_Am_I_After_All
1.whitman_-_With_All_Thy_Gifts
1.ww_-_17_-_These_are_really_the_thoughts_of_all_men_in_all_ages_and_lands,_they_are_not_original_with_me
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_A_Jewish_Family_In_A_Small_Valley_Opposite_St._Goar,_Upon_The_Rhine
1.ww_-_Among_All_Lovely_Things_My_Love_Had_Been
1.ww_-_Avaunt_All_Specious_Pliancy_Of_Mind
1.ww_-_Behold_Vale!_I_Said,_When_I_Shall_Con
1.ww_-_Call_Not_The_Royal_Swede_Unfortunate
1.ww_-_Calm_is_all_Nature_as_a_Resting_Wheel.
1.ww_-_Composed_In_The_Valley_Near_Dover,_On_The_Day_Of_Landing
1.ww_-_The_Kitten_And_Falling_Leaves
1.ww_-_The_Waterfall_And_The_Eglantine
1.ww_-_To_The_Small_Celandine
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
1.ymi_-_Swallowing
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.3.02_-_All-Will_and_Free-Will
33.14_-_I_Played_Football
34.02_-_Hymn_To_All-Gods
4.1.4_-_Resistances,_Sufferings_and_Falls
4.4.3.02_-_Calling_in_the_Higher_Consciousness
5.02_-_Two_Parallel_Movements
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
The_Wall_and_the_BOoks

IN CHAPTERS CLASSNAME
1.ami_-_Bright_are_Thy_tresses,_brighten_them_even_more_(from_Baal-i-Jibreel)
1.ami_-_O_Cup-bearer!_Give_me_again_that_wine_of_love_for_Thee_(from_Baal-i-Jibreel)
1.ami_-_O_wave!_Plunge_headlong_into_the_dark_seas_(from_Baal-i-Jibreel)
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_The_secret_divine_my_ecstasy_has_taught_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)

IN CHAPTERS TEXT
00.00_-_Publishers_Note
00.00_-_Publishers_Note_A
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
0_0.02_-_Topographical_Note
0_0.03_-_1951-1957._Notes_and_Fragments
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.00_-_To_the_Reader
0.01f_-_FOREWARD
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_One_Thing_Needful
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.02_-_The_Object_of_the_Integral_Yoga
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1951-09-21
0_1952-08-02
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-03-26
0_1955-04-04
0_1955-06-09
0_1955-09-03
0_1955-09-15
0_1955-10-19
0_1956-04-04
0_1956-04-20
0_1956-04-23
0_1956-04-24
0_1956-05-02
0_1956-07-29
0_1956-08-10
0_1956-09-12
0_1956-09-14
0_1956-10-07
0_1956-10-08
0_1956-10-28
0_1956-11-22
0_1956-12-12
0_1956-12-26
0_1957-01-18
0_1957-04-09
0_1957-04-22
0_1957-07-03
0_1957-07-18
0_1957-09-27
0_1957-10-08
0_1957-10-17
0_1957-10-18
0_1957-11-12
0_1957-11-13
0_1957-12-13
0_1957-12-21
0_1958-01-01
0_1958-01-22
0_1958-01-25
0_1958-02-03a
0_1958-02-03b_-_The_Supramental_Ship
0_1958-02-25
0_1958-03-07
0_1958-04-03
0_1958-05-01
0_1958-05-10
0_1958-05-11_-_the_ship_that_said_OM
0_1958-05-17
0_1958-05-30
0_1958-06-06_-_Supramental_Ship
0_1958-06-22
0_1958-07-02
0_1958-07-05
0_1958-07-06
0_1958-07-19
0_1958-07-21
0_1958-07-25a
0_1958-08-07
0_1958-08-08
0_1958-08-09
0_1958-08-12
0_1958-08-29
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-01
0_1958-10-04
0_1958-10-06
0_1958-10-10
0_1958-10-17
0_1958-10-25_-_to_go_out_of_your_body
0_1958-11-02
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-08
0_1958-11-11
0_1958-11-14
0_1958-11-15
0_1958-11-20
0_1958-11-22
0_1958-11-26
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958-11-28
0_1958-12-04
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-24
0_1958-12-28
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1959-01-06
0_1959-01-14
0_1959-01-21
0_1959-01-27
0_1959-01-31
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-04-07
0_1959-04-21
0_1959-04-23
0_1959-04-24
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-05-25
0_1959-05-28
0_1959-06-03
0_1959-06-04
0_1959-06-07
0_1959-06-08
0_1959-06-09
0_1959-06-11
0_1959-06-13a
0_1959-06-17
0_1959-06-25
0_1959-07-10
0_1959-07-14
0_1959-08-11
0_1959-08-15
0_1959-10-06_-_Sri_Aurobindos_abode
0_1959-10-15
0_1959-11-25
0_1960-01-28
0_1960-03-03
0_1960-03-07
0_1960-04-07
0_1960-04-13
0_1960-04-14
0_1960-04-20
0_1960-04-26
0_1960-05-06
0_1960-05-16
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1960-05-24_-_supramental_flood
0_1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
0_1960-06-03
0_1960-06-04
0_1960-06-07
0_1960-06-11
0_1960-06-Undated
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-15
0_1960-07-18_-_triple_time_vision,_Questions_and_Answers_is_like_circling_around_the_Garden
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
0_1960-08-20
0_1960-08-27
0_1960-09-02
0_1960-09-20
0_1960-09-24
0_1960-10-02a
0_1960-10-02b
0_1960-10-08
0_1960-10-11
0_1960-10-15
0_1960-10-19
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-05
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-02
0_1960-12-13
0_1960-12-17
0_1960-12-20
0_1960-12-23
0_1960-12-25
0_1960-12-31
0_1961-01-07
0_1961-01-10
0_1961-01-12
0_1961-01-17
0_1961-01-19
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-01-29
0_1961-01-31
0_1961-01-Undated
0_1961-02-04
0_1961-02-07
0_1961-02-11
0_1961-02-14
0_1961-02-18
0_1961-02-25
0_1961-02-28
0_1961-03-04
0_1961-03-07
0_1961-03-11
0_1961-03-14
0_1961-03-17
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-08
0_1961-04-12
0_1961-04-15
0_1961-04-18
0_1961-04-22
0_1961-04-25
0_1961-04-29
0_1961-05-02
0_1961-05-12
0_1961-05-19
0_1961-05-23
0_1961-05-30
0_1961-06-02
0_1961-06-06
0_1961-06-17
0_1961-06-20
0_1961-06-24
0_1961-06-27
0_1961-07-04
0_1961-07-07
0_1961-07-12
0_1961-07-15
0_1961-07-18
0_1961-07-26
0_1961-07-28
0_1961-08-02
0_1961-08-05
0_1961-08-08
0_1961-08-11
0_1961-08-18
0_1961-08-25
0_1961-09-03
0_1961-09-10
0_1961-09-16
0_1961-09-23
0_1961-09-28
0_1961-09-30
0_1961-10-02
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-11-06
0_1961-11-07
0_1961-11-12
0_1961-11-16a
0_1961-11-16b
0_1961-12-16
0_1961-12-18
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-12
0_1962-01-12_-_supramental_ship
0_1962-01-15
0_1962-01-21
0_1962-01-24
0_1962-01-27
0_1962-02-03
0_1962-02-06
0_1962-02-09
0_1962-02-13
0_1962-02-17
0_1962-02-24
0_1962-02-27
0_1962-03-03
0_1962-03-06
0_1962-03-11
0_1962-03-13
0_1962-04-03
0_1962-04-13
0_1962-04-20
0_1962-05-13
0_1962-05-15
0_1962-05-18
0_1962-05-22
0_1962-05-24
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-06-02
0_1962-06-06
0_1962-06-09
0_1962-06-12
0_1962-06-20
0_1962-06-23
0_1962-06-27
0_1962-06-30
0_1962-07-04
0_1962-07-07
0_1962-07-11
0_1962-07-14
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-07-28
0_1962-07-31
0_1962-08-04
0_1962-08-08
0_1962-08-11
0_1962-08-14
0_1962-08-18
0_1962-08-25
0_1962-08-28
0_1962-08-31
0_1962-09-05
0_1962-09-08
0_1962-09-15
0_1962-09-18
0_1962-09-22
0_1962-09-26
0_1962-09-29
0_1962-10-06
0_1962-10-12
0_1962-10-16
0_1962-10-20
0_1962-10-24
0_1962-10-27
0_1962-10-30
0_1962-11-03
0_1962-11-07
0_1962-11-10
0_1962-11-14
0_1962-11-17
0_1962-11-20
0_1962-11-23
0_1962-11-27
0_1962-11-30
0_1962-12-04
0_1962-12-08
0_1962-12-12
0_1962-12-15
0_1962-12-19
0_1962-12-22
0_1962-12-25
0_1962-12-28
0_1963-01-02
0_1963-01-09
0_1963-01-12
0_1963-01-14
0_1963-01-18
0_1963-01-30
0_1963-02-15
0_1963-02-19
0_1963-02-21
0_1963-02-23
0_1963-03-06
0_1963-03-09
0_1963-03-13
0_1963-03-16
0_1963-03-19
0_1963-03-23
0_1963-03-27
0_1963-03-30
0_1963-04-06
0_1963-04-16
0_1963-04-20
0_1963-04-22
0_1963-04-25
0_1963-04-29
0_1963-05-03
0_1963-05-11
0_1963-05-15
0_1963-05-18
0_1963-05-22
0_1963-05-25
0_1963-05-29
0_1963-06-03
0_1963-06-08
0_1963-06-12
0_1963-06-15
0_1963-06-19
0_1963-06-22
0_1963-06-26a
0_1963-06-26b
0_1963-06-29
0_1963-07-03
0_1963-07-06
0_1963-07-10
0_1963-07-13
0_1963-07-17
0_1963-07-20
0_1963-07-24
0_1963-07-27
0_1963-07-31
0_1963-08-03
0_1963-08-07
0_1963-08-10
0_1963-08-13a
0_1963-08-13b
0_1963-08-17
0_1963-08-21
0_1963-08-24
0_1963-08-28
0_1963-08-31
0_1963-09-04
0_1963-09-07
0_1963-09-18
0_1963-09-21
0_1963-09-25
0_1963-09-28
0_1963-10-03
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-10-26
0_1963-10-30
0_1963-11-04
0_1963-11-13
0_1963-11-20
0_1963-11-23
0_1963-11-27
0_1963-11-30
0_1963-12-03
0_1963-12-07_-_supramental_ship
0_1963-12-11
0_1963-12-14
0_1963-12-18
0_1963-12-21
0_1963-12-25
0_1963-12-31
0_1964-01-04
0_1964-01-08
0_1964-01-15
0_1964-01-18
0_1964-01-22
0_1964-01-25
0_1964-01-28
0_1964-01-29
0_1964-02-05
0_1964-02-13
0_1964-02-15
0_1964-02-22
0_1964-02-26
0_1964-03-04
0_1964-03-07
0_1964-03-11
0_1964-03-14
0_1964-03-18
0_1964-03-21
0_1964-03-25
0_1964-03-28
0_1964-04-04
0_1964-04-08
0_1964-04-14
0_1964-04-19
0_1964-04-23
0_1964-04-25
0_1964-05-02
0_1964-05-14
0_1964-05-15
0_1964-05-17
0_1964-05-21
0_1964-05-28
0_1964-06-04
0_1964-06-27
0_1964-06-28
0_1964-07-04
0_1964-07-13
0_1964-07-15
0_1964-07-18
0_1964-07-22
0_1964-07-25
0_1964-07-28
0_1964-07-31
0_1964-08-05
0_1964-08-08
0_1964-08-11
0_1964-08-14
0_1964-08-19
0_1964-08-22
0_1964-08-26
0_1964-08-29
0_1964-09-12
0_1964-09-16
0_1964-09-18
0_1964-09-23
0_1964-09-26
0_1964-09-30
0_1964-10-07
0_1964-10-10
0_1964-10-14
0_1964-10-17
0_1964-10-24a
0_1964-10-24b
0_1964-10-28
0_1964-10-30
0_1964-11-04
0_1964-11-07
0_1964-11-12
0_1964-11-14
0_1964-11-21
0_1964-11-25
0_1964-11-28
0_1964-12-02
0_1964-12-07
0_1964-12-10
0_1964-12-23
0_1965-01-06
0_1965-01-09
0_1965-01-12
0_1965-01-16
0_1965-01-24
0_1965-01-31
0_1965-02-04
0_1965-02-19
0_1965-02-24
0_1965-02-27
0_1965-03-03
0_1965-03-06
0_1965-03-10
0_1965-03-20
0_1965-03-24
0_1965-03-27
0_1965-04-07
0_1965-04-10
0_1965-04-17
0_1965-04-21
0_1965-04-23
0_1965-04-28
0_1965-04-30
0_1965-05-05
0_1965-05-08
0_1965-05-11
0_1965-05-15
0_1965-05-19
0_1965-05-29
0_1965-06-02
0_1965-06-05
0_1965-06-09
0_1965-06-12
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-06-26
0_1965-06-30
0_1965-07-03
0_1965-07-07
0_1965-07-10
0_1965-07-14
0_1965-07-17
0_1965-07-21
0_1965-07-24
0_1965-07-28
0_1965-07-31
0_1965-08-04
0_1965-08-07
0_1965-08-14
0_1965-08-15
0_1965-08-18
0_1965-08-21
0_1965-08-28
0_1965-08-31
0_1965-09-08
0_1965-09-11
0_1965-09-15a
0_1965-09-18
0_1965-09-22
0_1965-09-25
0_1965-09-29
0_1965-10-10
0_1965-10-13
0_1965-10-16
0_1965-10-20
0_1965-10-27
0_1965-10-30
0_1965-11-03
0_1965-11-06
0_1965-11-10
0_1965-11-13
0_1965-11-15
0_1965-11-20
0_1965-11-23
0_1965-11-27
0_1965-11-30
0_1965-12-01
0_1965-12-04
0_1965-12-07
0_1965-12-10
0_1965-12-15
0_1965-12-18
0_1965-12-22
0_1965-12-25
0_1965-12-28
0_1965-12-30
0_1965-12-31
0_1966-01-08
0_1966-01-14
0_1966-01-19
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0_1966-01-26
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0_1973-03-26
0_1973-03-30
0_1973-03-31
0_1973-04-07
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0_1973-05-15
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_The_Right_of_Absolute_Freedom
02.04_-_Two_Sonnets_of_Shakespeare
02.05_-_Federated_Humanity
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_India_One_and_Indivisable
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_Basic_Unity
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_The_Way_to_Unity
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_Mysticism_in_Bengali_Poetry
02.12_-_The_Heavens_of_the_Ideal
02.12_-_The_Ideals_of_Human_Unity
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_The_Gradations_of_Consciousness__The_Gradation_of_Planes
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Spiritual_Outlook
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.09_-_Buddhism_and_Hinduism
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.11_-_True_Humility
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.13_-_Dynamic_Fatalism
03.13_-_Human_Destiny
03.14_-_From_the_Known_to_the_Unknown?
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.01_-_To_the_Heights_I
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.02_-_To_the_Heights_II
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.03_-_To_the_Heights_III
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.04_-_To_the_Heights_IV
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.05_-_To_the_Heights_V
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.06_-_To_the_Heights_VI_(Maheshwari)
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.07_-_To_the_Heights_VII_(Mahakali)
04.08_-_An_Evolutionary_Problem
04.09_-_To_the_Heights-I_(Mahasarswati)
04.09_-_Values_Higher_and_Lower
04.10_-_To_the_Heights-X
04.11_-_To_the_Heights-XI
04.12_-_To_the_Heights-XII
04.13_-_To_the_HeightsXIII
04.14_-_To_the_Heights-XXIV
04.16_-_To_the_Heights-XVI
04.17_-_To_the_Heights-XVII
04.18_-_To_the_Heights-XVIII
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
04.21_-_To_the_HeightsXXI
04.23_-_To_the_Heights-XXIII
04.24_-_To_the_Heights-XXIV
04.25_-_To_the_Heights-XXV
04.26_-_To_the_Heights-XXVI
04.28_-_To_the_Heights-XXVIII
04.29_-_To_the_Heights-XXIX
04.30_-_To_the_HeightsXXX
04.32_-_To_the_Heights-XXXII
04.33_-_To_the_Heights-XXXIII
04.34_-_To_the_Heights-XXXIV
04.35_-_To_the_Heights-XXXV
04.36_-_To_the_Heights-XXXVI
04.38_-_To_the_Heights-XXXVIII
04.39_-_To_the_Heights-XXXIX
04.40_-_To_the_Heights-XL
04.42_-_To_the_Heights-XLII
04.43_-_To_the_Heights-XLIII
04.44_-_To_the_Heights-XLIV
04.45_-_To_the_Heights-XLV
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Of_Desire_and_Atonement
05.03_-_Satyavan_and_Savitri
05.03_-_The_Body_Natural
05.04_-_Of_Beauty_and_Ananda
05.04_-_The_Immortal_Person
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Revealer_and_the_Revelation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.15_-_Sartrian_Freedom
05.16_-_A_Modernist_Mentality
05.17_-_Evolution_or_Special_Creation
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.21_-_Being_or_Becoming_and_Having
05.22_-_Success_and_its_Conditions
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_Darkness_to_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.03_-_Types_of_Meditation
06.04_-_The_Conscious_Being
06.05_-_The_Story_of_Creation
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.09_-_How_to_Wait
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.13_-_Body,_the_Occult_Agent
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.16_-_A_Page_of_Occult_History
06.17_-_Directed_Change
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.21_-_The_Personal_and_the_Impersonal
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.23_-_Here_or_Elsewhere
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.25_-_Individual_and_Collective_Soul
06.26_-_The_Wonder_of_It_All
06.27_-_To_Learn_and_to_Understand
06.28_-_The_Coming_of_Superman
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.34_-_Selfless_Worker
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.02_-_The_Spiral_Universe
07.03_-_The_Entry_into_the_Inner_Countries
07.03_-_This_Expanding_Universe
07.04_-_The_Triple_Soul-Forces
07.04_-_The_World_Serpent
07.05_-_The_Finding_of_the_Soul
07.05_-_This_Mystery_of_Existence
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.07_-_Freedom_and_Destiny
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.09_-_The_Symbolic_Ignorance
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.12_-_This_Ugliness_in_the_World
07.13_-_Divine_Justice
07.14_-_The_Divine_Suffering
07.15_-_Divine_Disgust
07.16_-_Things_Significant_and_Insignificant
07.17_-_Why_Do_We_Forget_Things?
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.19_-_Bad_Thought-Formation
07.20_-_Why_are_Dreams_Forgotten?
07.21_-_On_Occultism
07.22_-_Mysticism_and_Occultism
07.24_-_Meditation_and_Meditation
07.25_-_Prayer_and_Aspiration
07.26_-_Offering_and_Surrender
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.28_-_Personal_Effort_and_Will
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.33_-_The_Inner_and_the_Outer
07.34_-_And_this_Agile_Reason
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.01_-_Choosing_To_Do_Yoga
08.02_-_Order_and_Discipline
08.03_-_Death_in_the_Forest
08.03_-_Organise_Your_Life
08.04_-_Doing_for_Her_Sake
08.05_-_Will_and_Desire
08.06_-_A_Sign_and_a_Symbol
08.07_-_Sleep_and_Pain
08.08_-_The_Mind_s_Bazaar
08.09_-_Spirits_in_Trees
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.11_-_The_Work_Here
08.12_-_Thought_the_Creator
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.15_-_Divine_Living
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.19_-_Asceticism
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.29_-_Meditation_and_Wakefulness
08.30_-_Dealing_with_a_Wrong_Movement
08.31_-_Personal_Effort_and_Surrender
08.32_-_The_Surrender_of_an_Inner_Warrior
08.33_-_Opening_to_the_Divine
08.34_-_To_Melt_into_the_Divine
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.01_-_Towards_the_Black_Void
09.02_-_Meditation
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.08_-_The_Modern_Taste
09.09_-_The_Origin
09.10_-_The_Supramental_Vision
09.11_-_The_Supramental_Manifestation_and_World_Change
09.12_-_The_True_Teaching
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.15_-_How_to_Listen
09.16_-_Goal_of_Evolution
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
1.001_-_The_Opening
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
1.002_-_The_Heifer
1.003_-_Family_of_Imran
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
1.004_-_Women
10.05_-_Mind_and_the_Mental_World
1.005_-_The_Table
10.06_-_Beyond_the_Dualities
1.006_-_Livestock
10.06_-_Looking_around_with_Craziness
1.007_-_Initial_Steps_in_Yoga_Practice
1.007_-_The_Elevations
10.07_-_The_World_is_One
10.08_-_Consciousness_as_Freedom
1.008_-_The_Principle_of_Self-Affirmation
1.008_-_The_Spoils
10.09_-_Education_as_the_Growth_of_Consciousness
1.009_-_Perception_and_Reality
1.009_-_Repentance
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Foreword
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00g_-_Foreword
1.00h_-_Foreword
1.00_-_INTRODUCTION
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_PREFACE
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_PROLOGUE_IN_HEAVEN
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
10.10_-_Education_is_Organisation
1.010_-_Jonah
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Beyond_Love_and_Hate
1.011_-_Hud
10.11_-_Savitri
10.12_-_Awake_Mother
1.012_-_Joseph
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.12_-_The_Divine_Grace_and_Love
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
1.013_-_Thunder
1.014_-_Abraham
10.14_-_Night_and_Day
10.15_-_The_Evolution_of_Language
1.015_-_The_Rock
1.016_-_The_Bee
10.16_-_The_Relative_Best
10.17_-_Miracles:_Their_True_Significance
1.017_-_The_Night_Journey
10.18_-_Short_Notes_-_1-_The_Sense_of_Earthly_Evolution
1.018_-_The_Cave
1.019_-_Mary
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Hatha_Yoga
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry.
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
1.01_-_Soul_and_God
1.01_-_Sri_Aurobindo
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Corporeal_Being_of_Man
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Ego
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Lord_of_hosts
1.01_-_The_Mental_Fortress
1.01_-_The_Offering
1.01_-_THE_OPPOSITES
1.01_-_The_Path_of_Later_On
1.01_-_The_Rape_of_the_Lock
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Three_Metamorphoses
1.01_-_The_True_Aim_of_Life
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
1.020_-_Ta-Ha
1.020_-_The_World_and_Our_World
10.21_-_Short_Notes_-_4-_Ego
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.021_-_The_Prophets
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
10.22_-_Short_Notes_-_5-_Consciousness_and_Dimensions_of_View
1.022_-_The_Pilgrimage
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.023_-_The_Believers
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
1.024_-_The_Light
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.025_-_The_Criterion
10.26_-_A_True_Professor
1.026_-_The_Poets
10.27_-_Consciousness
1.027_-_The_Ant
1.028_-_Bringing_About_Whole-Souled_Dedication
1.028_-_History
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
10.29_-_Gods_Debt
1.029_-_The_Spider
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Education
1.02_-_Fire_over_the_Earth
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Isha_Analysis
1.02_-_Karma_Yoga
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Outline_of_Practice
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Substance_Is_Eternal
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_THE_POOL_OF_TEARS
1.02_-_The_Principle_of_Fire
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Shadow
1.02_-_The_Soul_Being_of_Man
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Virtues
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_Twenty-two_Letters
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.30_-_India,_the_World_and_the_Ashram
1.030_-_The_Romans
1.031_-_Intense_Aspiration
1.031_-_Luqman
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
1.032_-_Prostration
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
1.033_-_The_Confederates
10.34_-_Effort_and_Grace
1.034_-_Sheba
1.035_-_Originator
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
10.36_-_Cling_to_Truth
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.036_-_Ya-Seen
1.037_-_Preventing_the_Fall_in_Yoga
1.037_-_The_Aligners
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.038_-_Saad
1.039_-_Throngs
1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Eternal_Presence
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Master_Ma_is_Unwell
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Physical_Education
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Armour_of_Grace
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_The_Divine_and_Man
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_The_Manner_of_Imitation.
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Principle_of_Water
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_The_Spiritual_Being_of_Man
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_The_Void
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_Yama_and_Niyama
1.03_-_YIBHOOTI_PADA
1.040_-_Forgiver
1.040_-_Re-Educating_the_Mind
1.041_-_Detailed
1.042_-_Consultation
1.043_-_Decorations
1.044_-_Smoke
1.045_-_Kneeling
1.045_-_Piercing_the_Structure_of_the_Object
1.046_-_The_Dunes
1.047_-_Muhammad
1.048_-_Victory
1.049_-_The_Chambers
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_HOW_THE_.TRUE_WORLD._ULTIMATELY_BECAME_A_FABLE
1.04_-_Hymns_of_Bharadwaja
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_Nada_Yoga
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_Nothing_Exists_Per_Se_Except_Atoms_And_The_Void
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_ON_THE_DESPISERS_OF_THE_BODY
1.04_-_Pratyahara
1.04_-_Reality_Omnipresent
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_33_seven_double_letters
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Fork_in_the_Road
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Principle_of_Air
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_To_the_Priest_of_Rytan-ji
1.04_-_Vital_Education
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.050_-_Qaf
1.051_-_The_Spreaders
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_The_Mount
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.054_-_The_Moon
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.056_-_The_Inevitable
1.057_-_Iron
1.057_-_The_Four_Manifestations_of_Ignorance
1.058_-_The_Argument
1.059_-_The_Mobilization
1.05_-_Adam_Kadmon
1.05_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_AUERBACHS_CELLAR
1.05_-_Bhakti_Yoga
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_Character_Of_The_Atoms
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy.
1.05_-_Dharana
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Hymns_of_Bharadwaja
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.05_-_ON_ENJOYING_AND_SUFFERING_THE_PASSIONS
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_On_the_Love_of_God.
1.05_-_Pratyahara_and_Dharana
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Principle_of_Earth
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_True_Doer_of_Works
1.05_-_The_twelve_simple_letters
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_The_Ways_of_Working_of_the_Lord
1.05_-_To_Know_How_To_Suffer
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.060_-_The_Woman_Tested
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.061_-_Column
1.062_-_Friday
1.064_-_Gathering
1.065_-_Divorce
1.066_-_Prohibition
1.067_-_Sovereignty
1.068_-_The_Pen
1.06_-_Agni_and_the_Truth
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Definition_of_Tragedy.
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Gestalt_and_Universals
1.06_-_Hymns_of_Parashara
1.06_-_Iconography
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_On_Induction
1.06_-_On_remembrance_of_death.
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_On_Thought
1.06_-_On_Work
1.06_-_Origin_of_the_four_castes
1.06_-_PIG_AND_PEPPER
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_Raja_Yoga
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Light
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_The_Three_Mothers_or_the_First_Elements
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.071_-_Noah
1.072_-_The_Jinn
1.073_-_The_Enwrapped
1.074_-_The_Enrobed
1.075_-_Resurrection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.077_-_The_Unleashed
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.079_-_The_Snatchers
1.07_-_Akasa_or_the_Ethereal_Principle
1.07_-_A_MAD_TEA-PARTY
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_A_STREET
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Hymn_of_Paruchchhepa
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_ON_READING_AND_WRITING
1.07_-_Past,_Present_and_Future
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Plot_must_be_a_Whole.
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_He_Frowned
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.081_-_The_Rolling
1.083_-_Choosing_an_Object_for_Concentration
1.083_-_The_Defrauders
1.084_-_The_Rupture
1.088_-_The_Overwhelming
1.089_-_The_Dawn
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Karma,_the_Law_of_Cause_and_Effect
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_Summary
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Plot_must_be_a_Unity.
1.08_-_THE_QUEEN'S_CROQUET_GROUND
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.08_-_Worship_of_Substitutes_and_Images
1.091_-_The_Sun
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Clot
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Kundalini_Yoga
1.09_-_Legend_of_Lakshmi
1.09_-_Man_-_About_the_Body
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_On_remembrance_of_wrongs.
1.09_-_ON_THE_PREACHERS_OF_DEATH
1.09_-_(Plot_continued.)_Dramatic_Unity.
1.09_-_PROMENADE
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Absolute_Manifestation
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Chosen_Ideal
1.09_-_The_Crown,_Cap,_Magus-Band
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Pure_Existent
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.09_-_WHO_STOLE_THE_TARTS?
1.1.01_-_Certitudes
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
1.1.03_-_Brahman
11.03_-_Cosmonautics
1.1.03_-_Man
1.1.04_-_Philosophy
1.1.04_-_The_Self_or_Atman
11.04_-_The_Triple_Cord
11.05_-_The_Ladder_of_Unconsciousness
1.1.05_-_The_Siddhis
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.08_-_Body-Energy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_ALICE'S_EVIDENCE
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_Fate_and_Free-Will
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_Mantra_Yoga
1.10_-_On_our_Knowledge_of_Universals
1.10_-_On_slander_or_calumny.
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_(Plot_continued.)_Definitions_of_Simple_and_Complex_Plots.
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
1.10_-_The_descendants_of_the_daughters_of_Daksa_married_to_the_Rsis
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Magical_Garment
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_THE_NEIGHBORS_HOUSE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.1.1.04_-_Joy_of_Poetic_Creation
1.1.1.06_-_Inspiration_and_Effort
1.1.1.07_-_Aspiration,_Opening,_Recognition
1.1.1.08_-_Self-criticism
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_A_STREET
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_On_talkativeness_and_silence.
1.11_-_ON_THE_NEW_IDOL
1.11_-_Powers
1.1.1_-_Text
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Magical_Belt
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Second_Genesis
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_Transformation
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.1.2.01_-_Sources_of_Inspiration_and_Variety
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_Further_Magical_Aids
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_On_lying.
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_Sleep_and_Dreams
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Astral_Plane
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_'quantitative_parts'_of_Tragedy_defined.
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_A_Dream
1.13_-_A_GARDEN-ARBOR
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_ON_CHASTITY
1.13_-_On_despondency.
1.13_-_(Plot_continued.)_What_constitutes_Tragic_Action.
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Pentacle,_Lamen_or_Seal
1.13_-_The_Spirit
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_BOOK_THE_FOURTEENTH
1.14_-_Descendants_of_Prithu
1.14_-_FOREST_AND_CAVERN
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_ON_THE_FRIEND
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.14_-_Postscript
1.14_-_The_Book_of_Magic_Formulae
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Mental_Plane
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_MARGARETS_ROOM
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_Prayers
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_element_of_Character_in_Tragedy.
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_Inquiries_of_Maitreya_respecting_the_history_of_Prahlada
1.16_-_Man,_A_Transitional_Being
1.16_-_MARTHAS_GARDEN
1.16_-_On_Concentration
1.16_-_On_love_of_money_or_avarice.
1.16_-_ON_LOVE_OF_THE_NEIGHBOUR
1.16_-_On_Self-Knowledge
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.16_-_PRAYER
1.16_-_Religion
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_AT_THE_FOUNTAIN
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_God
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_On_Teaching
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_DONJON
1.18_-_Evocation
1.18_-_FAITH
1.18_-_Further_rules_for_the_Tragic_Poet.
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_Friendship
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_ON_LITTLE_OLD_AND_YOUNG_WOMEN
1.18_-_The_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_NIGHT
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_ON_THE_ADDERS_BITE
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Act_of_Truth
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
1.2.04_-_Sincerity
1.2.05_-_Aspiration
12.05_-_Beauty
12.05_-_The_World_Tragedy
1.2.06_-_Rejection
12.06_-_The_Hero_and_the_Nymph
1.2.07_-_Surrender
12.07_-_The_Double_Trinity
1.2.08_-_Faith
12.08_-_Notes_on_Freedom
1.2.09_-_Consecration_and_Offering
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_CATHEDRAL
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Diction,_or_Language_in_general.
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_ON_CHILD_AND_MARRIAGE
1.20_-_On_Time
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.20_-_The_Hound_of_Heaven
1.20_-_Visnu_appears_to_Prahlada
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.1.06_-_Symbolism_and_Allegory
1.2.10_-_Opening
12.10_-_The_Sunlit_Path
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.1.12_-_Spiritual_Poetry
1.2.11_-_Patience_and_Perseverance
1.2.12_-_Vigilance
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_Families_of_the_Daityas
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_IDOLATRY
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_My_Theory_of_Astrology
1.21_-_ON_FREE_DEATH
1.21_-_On_unmanly_and_puerile_cowardice.
1.21__-_Poetic_Diction.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_On_Prayer
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_(Poetic_Diction_continued.)_How_Poetry_combines_elevation_of_language_with_perspicuity.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_DREARY_DAY
1.23_-_Epic_Poetry.
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.23_-_THE_MIRACULOUS
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_On_Beauty
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.25_-_DUNGEON
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_Religion
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.27_-_Guido_da_Montefeltro._His_deception_by_Pope_Boniface_VIII.
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.27_-_Succession_to_the_Soul
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
13.04_-_A_Note_on_Supermind
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
1.3.05_-_Silence
13.06_-_The_Passing_of_Satyavan
13.07_-_The_Inter-Zone
13.08_-_The_Return
1.30_-_Adonis_in_Syria
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.30_-_Do_you_Believe_in_God?
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.3.1.02_-_The_Object_of_Our_Yoga
1.31_-_Adonis_in_Cyprus
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.31_-_Is_Thelema_a_New_Religion?
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ninth_Circle__Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina__Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora__Traitors_to_their_Country._Dante_questions_Bocca_degli
1.32_-_The_Ritual_of_Adonis
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.
1.3.4.01_-_The_Beginning_and_the_End
1.3.4.02_-_The_Hour_of_God
1.3.4.04_-_The_Divine_Superman
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.34_-_The_Myth_and_Ritual_of_Attis
1.34_-_The_Tao_1
1.3.5.01_-_The_Law_of_the_Way
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.3.5.04_-_The_Evolution_of_Consciousness
1.3.5.05_-_The_Path
1.35_-_Attis_as_a_God_of_Vegetation
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.36_-_Quo_Stet_Olympus_-_Where_the_Gods,_Angels,_etc._Live
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Death_-_Fear_-_Magical_Memory
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Coincidence
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.40_-_The_Nature_of_Osiris
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.41_-_Isis
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_Osiris_and_the_Sun
1.42_-_This_Self_Introversion
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.47_-_Reincarnation
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.01_-_The_Mother,_Human_and_Divine
15.02_-_1973-02-17
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
15.09_-_One_Day_More
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_Money
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
16.02_-_Mater_Dolorosa
1.60_-_Between_Heaven_and_Earth
1.60_-_Knack
1.61_-_Power_and_Authority
1.61_-_The_Myth_of_Balder
1.62_-_The_Elastic_Mind
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
17.03_-_Agni_and_the_Gods
17.04_-_Hymn_to_the_Purusha
17.05_-_Hymn_to_Hiranyagarbha
17.06_-_Hymn_of_the_Supreme_Goddess
17.07_-_Ode_to_Darkness
17.08_-_Last_Hymn
17.09_-_Victory_to_the_World_Master
1.70_-_Morality_1
17.10_-_A_Hymn
17.11_-_A_Prayer
1.71_-_Morality_2
1.72_-_Education
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.01_-_Padavali
18.02_-_Ramprasad
18.03_-_Tagore
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
19.01_-_The_Twins
19.02_-_Vigilance
19.05_-_The_Fool
19.06_-_The_Wise
19.07_-_The_Adept
19.08_-_Thousands
19.09_-_On_Evil
19.10_-_Punishment
19.11_-_Old_Age
1912_11_02p
1912_11_03p
1912_11_19p
1912_11_26p
1912_11_28p
1912_12_03p
1912_12_05p
1912_12_07p
1912_12_10p
1912_12_11p
19.12_-_Of_The_Self
1913_02_05p
1913_02_08p
1913_02_10p
1913_02_12p
1913_05_11p
1913_06_17p
1913_06_18p
1913_06_27p
1913_07_21p
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1913_08_08p
1913_08_15p
1913_08_17p
1913_10_07p
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1913_11_25p
1913_11_28p
1913_11_29p
1913_12_13p
1913_12_16p
1913_12_29p
19.13_-_Of_the_World
1914_01_01p
1914_01_02p
1914_01_03p
1914_01_04p
1914_01_05p
1914_01_06p
1914_01_07p
1914_01_08p
1914_01_09p
1914_01_10p
1914_01_11p
1914_01_13p
1914_01_19p
1914_01_29p
1914_01_30p
1914_01_31p
1914_02_01p
1914_02_02p
1914_02_05p
1914_02_07p
1914_02_08p
1914_02_09p
1914_02_10p
1914_02_11p
1914_02_12p
1914_02_13p
1914_02_14p
1914_02_15p
1914_02_17p
1914_02_19p
1914_02_20p
1914_02_21p
1914_02_22p
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1914_02_27p
1914_03_01p
1914_03_03p
1914_03_04p
1914_03_06p
1914_03_07p
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1914_03_09p
1914_03_10p
1914_03_12p
1914_03_13p
1914_03_14p
1914_03_15p
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1914_03_19p
1914_03_20p
1914_03_21p
1914_03_22p
1914_03_23p
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1914_06_01p
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1914_07_31p
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1914_08_06p
1914_08_08p
1914_08_09p
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1914_08_16p
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1914_08_21p
1914_08_24p
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1914_08_26p
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1914_08_29p
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1914_09_01p
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1914_10_06p
1914_10_07p
1914_10_08p
1914_10_10p
1914_10_11p
1914_10_12p
1914_10_14p
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1914_10_25p
1914_11_03p
1914_11_08p
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19.14_-_The_Awakened
1915_01_02p
1915_01_11p
1915_01_17p
1915_01_18p
1915_01_24p
1915_02_15p
1915_03_03p
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1915_04_19p
1915_05_24p
1915_07_31p
1915_11_02p
1915_11_07p
1915_11_26p
19.15_-_On_Happiness
1916_01_15p
1916_01_22p
1916_01_23p
1916_06_07p
1916_11_28p
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19.16_-_Of_the_Pleasant
1917_01_04p
1917_01_05p
1917_01_06p
1917_01_08p
1917_01_10p
1917_01_14p
1917_01_23p
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1917_04_10p
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1917_07_13p
1917_09_24p
1917_10_15p
1917_11_25p
19.17_-_On_Anger
1918_07_12p
19.18_-_On_Impurity
19.19_-_Of_the_Just
1920_06_22p
19.20_-_The_Path
19.21_-_Miscellany
19.22_-_Of_Hell
19.23_-_Of_the_Elephant
19.24_-_The_Canto_of_Desire
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
1927_05_06p
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1931_11_24p
1933_12_23p
1936_08_21p
1937_10_23p
1950-12-21_-_The_Mother_of_Dreams
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-28_-_Correct_judgment.
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-03-25
1953-04-01
1953-04-08
1953-04-15
1953-04-22
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-21_-_Identify_with_the_Divine_-_The_Divine,_the_most_important_thing_in_life
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-12_-_Questions,_practice_and_progress
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-06_-_Freedom,_servitude_and_love
1957-03-08_-_A_Buddhist_story
1957-03-13_-_Our_best_friend
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-20_-_Never_sit_down,_true_repose
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-09_-_Incontinence_of_speech
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-14_-_Meditation_on_Sri_Aurobindo
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-08-28_-_Freedom_and_Divine_Will
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-16_-_Story_of_successive_involutions
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-15_-_The_only_unshakable_point_of_support
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-04-30_-_Mental_constructions_and_experience
1958-05-07_-_The_secret_of_Nature
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-21_-_Mental_honesty
1958-05-28_-_The_Avatar
1958-06-04_-_New_birth
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-15_-_Our_relation_with_the_Gods
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_09_26
1958-10-01_-_The_ideal_of_moral_perfection
1958_10_03
1958-10-08_-_Stages_between_man_and_superman
1958_10_10
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-05_-_Knowing_how_to_be_silent
1958_11_07
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958_11_14
1958_11_21
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958_11_28
1958_12_05
1960_01_05
1960_01_12
1960_01_20
1960_01_27
1960_02_03
1960_02_10
1960_02_17
1960_02_24
1960_03_02
1960_03_09
1960_03_16
1960_03_23
1960_03_30
1960_04_06
1960_04_07?_-_28
1960_04_20
1960_04_27
1960_05_04
1960_05_11
1960_05_18
1960_05_25
1960_06_03
1960_06_16
1960_06_22
1960_07_13
1960_07_19
1960_08_24
1960_08_27
1960_10_24
1960_11_10
1960_11_11?_-_48
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1961_01_18
1961_01_28
1961_02_02
1961_03_11_-_58
1961_03_17_-_56
1961_03_17_-_57
1961_04_26_-_59
1961_05_04_-_60
1961_05_20
1961_05_21?_-_62
1961_05_22?
1961_07_18
1962_01_12
1962_01_21
1962_02_03
1962_02_27
1962_05_24
1962_10_06
1962_10_12
1963_01_14
1963_03_06
1963_05_15
1963_08_10
1963_08_11?_-_94
1963_11_04
1963_11_05?_-_96
1963_11_06?_-_97
1964_02_05
1964_02_05_-_98
1964_02_06?_-_99
1964_03_25
1964_09_16
1965_01_12
1965_03_03
1965_05_29
1965_09_25
1965_12_25
1965_12_26?
1966_07_06
1966_09_14
1967-05-24.1_-_Defining_the_Divine
1967-05-24.2_-_Defining_God
1969_08_03
1969_08_05
1969_08_09
1969_08_14
1969_08_15?_-_133
1969_08_19
1969_08_21
1969_08_28
1969_08_30_-_139
1969_08_30_-_140
1969_08_31_-_141
1969_09_01_-_142
1969_09_04_-_143
1969_09_07_-_145
1969_09_14
1969_09_17
1969_09_18
1969_09_22
1969_09_23
1969_09_26
1969_09_29
1969_09_30
1969_10_01?_-_166
1969_10_07
1969_10_10
1969_10_15
1969_10_17
1969_10_18
1969_10_19
1969_10_23
1969_10_24
1969_10_28
1969_10_29
1969_11_07
1969_11_08?
1969_11_15
1969_11_16
1969_11_18
1969_11_24
1969_11_25
1969_11_27?
1969_12_03
1969_12_08
1969_12_09
1969_12_11
1969_12_13
1969_12_14
1969_12_15
1969_12_17
1969_12_22
1969_12_23
1969_12_28
1969_12_29?
1969_12_31
1970_01_01
1970_01_03
1970_01_04
1970_01_06
1970_01_07
1970_01_08
1970_01_09
1970_01_10
1970_01_13?
1970_01_15
1970_01_17
1970_01_20
1970_01_21
1970_01_22
1970_01_23
1970_01_24
1970_01_25
1970_01_29
1970_02_01
1970_02_02
1970_02_07
1970_02_08
1970_02_09
1970_02_10
1970_02_11
1970_02_13
1970_02_16
1970_02_18
1970_02_19
1970_02_20
1970_02_23
1970_02_25
1970_02_26
1970_02_27?
1970_03_02
1970_03_03
1970_03_06?
1970_03_09
1970_03_11
1970_03_14
1970_03_15
1970_03_17
1970_03_18
1970_03_19?
1970_03_24
1970_03_25
1970_03_27
1970_03_30
1970_04_01
1970_04_02
1970_04_03
1970_04_04
1970_04_06
1970_04_07
1970_04_08
1970_04_10
1970_04_11
1970_04_12
1970_04_13
1970_04_14
1970_04_15
1970_04_17
1970_04_18
1970_04_20_-_485
1970_04_21_-_490
1970_04_22_-_482
1970_04_22_-_493
1970_04_24_-_497
1970_04_28
1970_04_30
1970_05_02
1970_05_03?
1970_05_12
1970_05_13?
1970_05_15
1970_05_16
1970_05_17
1970_05_21
1970_05_23
1970_05_25
1970_06_02
1970_06_04
1970_06_05
1970_06_06
1970_06_07
1970_06_08_-_538
1970_06_08_-_541
1971_12_11
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_Adela
1.ac_-_At_Sea
1.ac_-_Au_Bal
1.ac_-_Colophon
1.ac_-_Happy_Dust
1.ac_-_Independence
1.ac_-_Leah_Sublime
1.ac_-_Logos
1.ac_-_Lyric_of_Love_to_Leah
1.ac_-_On_-_On_-_Poet
1.ac_-_Power
1.ac_-_Prologue_to_Rodin_in_Rime
1.ac_-_The_Atheist
1.ac_-_The_Buddhist
1.ac_-_The_Disciples
1.ac_-_The_Five_Adorations
1.ac_-_The_Four_Winds
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Hermit
1.ac_-_The_Interpreter
1.ac_-_The_Ladder
1.ac_-_The_Mantra-Yoga
1.ac_-_The_Neophyte
1.ac_-_The_Priestess_of_Panormita
1.ac_-_The_Quest
1.ac_-_The_Rose_and_the_Cross
1.ac_-_The_Titanic
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.ac_-_Ut
1.ad_-_O_Christ,_protect_me!
1.ala_-_I_had_supposed_that,_having_passed_away
1.ami_-_Bright_are_Thy_tresses,_brighten_them_even_more_(from_Baal-i-Jibreel)
1.ami_-_O_Cup-bearer!_Give_me_again_that_wine_of_love_for_Thee_(from_Baal-i-Jibreel)
1.ami_-_O_wave!_Plunge_headlong_into_the_dark_seas_(from_Baal-i-Jibreel)
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_The_secret_divine_my_ecstasy_has_taught_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_But_little_better
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_If_this_were_a_world
1.anon_-_Less_profitable
1.anon_-_My_body,_in_its_withering
1.anon_-_Others_have_told_me
1.anon_-_Song_of_Creation
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_Tablet_III
1.anon_-_The_Epic_of_Gilgamesh_Tablet_IV
1.anon_-_The_Epic_of_Gilgamesh_TabletIX
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VIII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.anon_-_The_Seven_Evil_Spirits
1.anon_-_The_Song_of_Songs
1.ap_-_The_Universal_Prayer
1.asak_-_Beg_for_Love
1.asak_-_If_you_do_not_give_up_the_crowds
1.asak_-_Rise_early_at_dawn,_when_our_storytelling_begins
1.asak_-_When_the_desire_for_the_Friend_became_real
1.at_-_And_Galahad_fled_along_them_bridge_by_bridge_(from_The_Holy_Grail)
1.at_-_Crossing_the_Bar
1.at_-_Flower_in_the_crannied_wall
1.at_-_If_thou_wouldst_hear_the_Nameless_(from_The_Ancient_Sage)
1.at_-_St._Agnes_Eve
1.at_-_The_Higher_Pantheism
1.at_-_The_Human_Cry
1.bd_-_Endless_Ages
1.bd_-_You_may_enter
1.bni_-_Raga_Ramkali
1.bs_-_Bulleh_has_no_identity
1.bs_-_Bulleh!_to_me,_I_am_not_known
1.bsf_-_His_grace_may_fall_upon_us_at_anytime
1.bsf_-_Like_a_deep_sea
1.bsf_-_Raga_Asa
1.bsf_-_You_must_fathom_the_ocean
1.bs_-_I_have_been_pierced_by_the_arrow_of_love,_what_shall_I_do?
1.bs_-_I_have_got_lost_in_the_city_of_love
1.bs_-_Love_Springs_Eternal
1.bs_-_One_Point_Contains_All
1.bs_-_Remove_duality_and_do_away_with_all_disputes
1.bs_-_Seek_the_spirit,_forget_the_form
1.bs_-_The_moment_I_bowed_down
1.bs_-_The_soil_is_in_ferment,_O_friend
1.bsv_-_Dont_make_me_hear_all_day
1.bsv_-_The_Temple_and_the_Body
1.bsv_-_Where_they_feed_the_fire
1.bs_-_What_a_carefree_game_He_plays!
1.bs_-_Your_love_has_made_me_dance_all_over
1.bts_-_Invocation
1.bts_-_Love_is_Lord_of_All
1.bts_-_The_Bent_of_Nature
1.bts_-_The_Mists_Dispelled
1.bts_-_The_Souls_Flight
1.bv_-_When_I_see_the_lark_beating
1.cj_-_Inscribed_on_the_Wall_of_the_Hut_by_the_Lake
1.cj_-_To_Be_Shown_to_the_Monks_at_a_Certain_Temple
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.ct_-_Distinguishing_Ego_from_Self
1.ct_-_Goods_and_Possessions
1.ct_-_Letting_go_of_thoughts
1.da_-_All_Being_within_this_order,_by_the_laws_(from_The_Paradiso,_Canto_I)
1.da_-_Lead_us_up_beyond_light
1.da_-_The_glory_of_Him_who_moves_all_things_rays_forth_(from_The_Paradiso,_Canto_I)
1.dd_-_As_many_as_are_the_waves_of_the_sea
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dd_-_The_Creator_Plays_His_Cosmic_Instrument_In_Perfect_Harmony
1.dz_-_Impermanence
1.dz_-_I_wont_even_stop
1.dz_-_Joyful_in_this_mountain_retreat
1.dz_-_One_of_six_verses_composed_in_Anyoin_Temple_in_Fukakusa,_1230
1.dz_-_The_Western_Patriarchs_doctrine_is_transplanted!
1.dz_-_The_whirlwind_of_birth_and_death
1.ey_-_Socrates
1.fcn_-_cool_clear_water
1.fcn_-_hands_drop
1.fcn_-_loneliness
1.fcn_-_spring_rain
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Azathoth
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Collapsing_Cosmoses
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Ex_Oblivione
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_H.P._Lovecrafts
1f.lovecraft_-_Hypnos
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Memory
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Polaris
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Book
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Cats_of_Ulthar
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_History_of_the_Necronomicon
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Little_Glass_Bottle
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Mysterious_Ship
1f.lovecraft_-_The_Mystery_of_the_Grave-Yard
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Secret_Cave
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Slaying_of_the_Monster
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Terrible_Old_Man
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_What_the_Moon_Brings
1f.lovecraft_-_Winged_Death
1.fs_-_A_Funeral_Fantasie
1.fs_-_Amalia
1.fs_-_A_Peculiar_Ideal
1.fs_-_A_Problem
1.fs_-_Archimedes
1.fs_-_Breadth_And_Depth
1.fs_-_Cassandra
1.fs_-_Columbus
1.fs_-_Count_Eberhard,_The_Groaner_Of_Wurtembert._A_War_Song
1.fs_-_Dangerous_Consequences
1.fs_-_Dithyramb
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Elysium
1.fs_-_Fame_And_Duty
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Feast_Of_Victory
1.fs_-_Fortune_And_Wisdom
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friendship
1.fs_-_Genius
1.fs_-_German_Faith
1.fs_-_Greekism
1.fs_-_Group_From_Tartarus
1.fs_-_Hero_And_Leander
1.fs_-_Honor_To_Woman
1.fs_-_Hymn_To_Joy
1.fs_-_Light_And_Warmth
1.fs_-_Longing
1.fs_-_Majestas_Populi
1.fs_-_Melancholy_--_To_Laura
1.fs_-_My_Antipathy
1.fs_-_Naenia
1.fs_-_Ode_an_die_Freude
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Parables_And_Riddles
1.fs_-_Political_Precept
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_Punch_Song
1.fs_-_Punch_Song_(To_be_sung_in_the_Northern_Countries)
1.fs_-_Resignation
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Alpine_Hunter
1.fs_-_The_Antiques_At_Paris
1.fs_-_The_Artists
1.fs_-_The_Assignation
1.fs_-_The_Bards_Of_Olden_Time
1.fs_-_The_Battle
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Circle_Of_Nature
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Conflict
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Dance
1.fs_-_The_Division_Of_The_Earth
1.fs_-_The_Driver
1.fs_-_The_Duty_Of_All
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Favor_Of_The_Moment
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Fortune-Favored
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Fugitive
1.fs_-_The_German_Art
1.fs_-_The_Glove_-_A_Tale
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Greatness_Of_The_World
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.fs_-_The_Iliad
1.fs_-_The_Infanticide
1.fs_-_The_Invincible_Armada
1.fs_-_The_Knight_Of_Toggenburg
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Lay_Of_The_Mountain
1.fs_-_The_Maiden's_Lament
1.fs_-_The_Maid_Of_Orleans
1.fs_-_The_Meeting
1.fs_-_The_Merchant
1.fs_-_The_Philosophical_Egotist
1.fs_-_The_Pilgrim
1.fs_-_The_Poetry_Of_Life
1.fs_-_The_Power_Of_Song
1.fs_-_The_Proverbs_Of_Confucius
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Sexes
1.fs_-_The_Triumph_Of_Love
1.fs_-_The_Veiled_Statue_At_Sais
1.fs_-_The_Walk
1.fs_-_The_Words_Of_Belief
1.fs_-_The_Words_Of_Error
1.fs_-_The_Youth_By_The_Brook
1.fs_-_To_A_Moralist
1.fs_-_To_A_World-Reformer
1.fs_-_To_Emma
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fs_-_To_Minna
1.fs_-_To_My_Friends
1.fs_-_To_Mystics
1.fs_-_Untitled_01
1.fs_-_Variety
1.fua_-_All_who,_reflecting_as_reflected_see
1.fua_-_A_slaves_freedom
1.fua_-_God_Speaks_to_David
1.fua_-_God_Speaks_to_Moses
1.fua_-_How_long_then_will_you_seek_for_beauty_here?
1.fua_-_Invocation
1.fua_-_I_shall_grasp_the_souls_skirt_with_my_hand
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.fua_-_The_angels_have_bowed_down_to_you_and_drowned
1.fua_-_The_Dullard_Sage
1.fua_-_The_Eternal_Mirror
1.fua_-_The_Hawk
1.fua_-_The_Lover
1.fua_-_The_moths_and_the_flame
1.fua_-_The_Nightingale
1.fua_-_The_peacocks_excuse
1.fua_-_The_pilgrim_sees_no_form_but_His_and_knows
1.fua_-_The_Simurgh
1.fua_-_The_Valley_of_the_Quest
1.gmh_-_The_Alchemist_In_The_City
1.gnk_-_Japji_8_-_From_listening
1.grh_-_Gorakh_Bani
1.hccc_-_Silently_and_serenely_one_forgets_all_words
1.hcyc_-_10_-_The_rays_shining_from_this_perfect_Mani-jewel_(from_The_Shodoka)
1.hcyc_-_11_-_Always_working_alone,_always_walking_alone_(from_The_Shodoka)
1.hcyc_-_13_-_This_jewel_of_no_price_can_never_be_used_up_(from_The_Shodoka)
1.hcyc_-_16_-_When_I_consider_the_virtue_of_abusive_words_(from_The_Shodoka)
1.hcyc_-_22_-_I_have_entered_the_deep_mountains_to_silence_and_beauty_(from_The_Shodoka)
1.hcyc_-_23_-_When_you_truly_awaken_(from_The_Shodoka)
1.hcyc_-_27_-_A_bowl_once_calmed_dragons_(from_The_Shodoka)
1.hcyc_-_29_-_The_mind-mirror_is_clear,_so_there_are_no_obstacles_(from_The_Shodoka)
1.hcyc_-_2_-_When_the_Dharma_body_awakens_completely_(from_The_Shodoka)
1.hcyc_-_34_-_They_roar_with_Dharma-thunder_(from_The_Shodoka)
1.hcyc_-_35_-_High_in_the_Himalayas,_only_fei-ni_grass_grows_(from_The_Shodoka)
1.hcyc_-_36_-_One_moon_is_reflected_in_many_waters_(from_The_Shodoka)
1.hcyc_-_37_-_One_level_completely_contains_all_levels_(from_The_Shodoka)
1.hcyc_-_38_-_All_categories_are_no_category_(from_The_Shodoka)
1.hcyc_-_39_-_Right_here_it_is_eternally_full_and_serene_(from_The_Shodoka)
1.hcyc_-_42_-_I_raise_the_Dharma-banner_and_set_forth_our_teaching_(from_The_Shodoka)
1.hcyc_-_43_-_The_truth_is_not_set_forth_(from_The_Shodoka)
1.hcyc_-_44_-_Mind_is_the_base,_phenomena_are_dust_(from_The_Shodoka)
1.hcyc_-_51_-_Being_is_not_being-_non-being_is_not_non-being_(from_The_Shodoka)
1.hcyc_-_55_-_When_all_is_finally_seen_as_it_is,_(from_The_Shodoka)
1.hcyc_-_5_-_No_bad_fortune,_no_good_fortune,_no_loss,_no_gain_(from_The_Shodoka)
1.hcyc_-_61_-_The_King_of_the_Dharma_deserves_our_highest_respect_(from_The_Shodoka)
1.hcyc_-_62_-_When_we_see_truly,_there_is_nothing_at_all_(from_The_Shodoka)
1.hcyc_-_7_-_Release_your_hold_on_earth,_water,_fire,_wind_(from_The_Shodoka)
1.hcyc_-_8_-_Transience,_emptiness_and_enlightenment_(from_The_Shodoka)
1.hcyc_-_9_-_People_do_not_recognize_the_Mani-jewel_(from_The_Shodoka)
1.hcyc_-_In_my_early_years,_I_set_out_to_acquire_learning_(from_The_Song_of_Enlightenment)
1.hcyc_-_It_is_clearly_seen_(from_The_Song_of_Enlightenment)
1.hcyc_-_Roll_the_Dharma_thunder_(from_The_Song_of_Enlightenment)
1.hcyc_-_Who_is_without_thought?_(from_The_Song_of_Enlightenment)
1.he_-_Hakuins_Song_of_Zazen
1.hs_-_A_Golden_Compass
1.hs_-_And_if,_my_friend,_you_ask_me_the_way
1.hs_-_A_New_World
1.hs_-_Arise_And_Fill_A_Golden_Goblet
1.hs_-_At_his_door,_what_is_the_difference
1.hs_-_Belief_and_unbelief
1.hs_-_Bring_all_of_yourself_to_his_door
1.hs_-_Bring_Perfumes_Sweet_To_Me
1.hs_-_Cypress_And_Tulip
1.hs_-_Heres_A_Message_for_the_Faithful
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.hs_-_I_Know_The_Way_You_Can_Get
1.hs_-_It_Is_Time_to_Wake_Up!
1.hs_-_Its_your_own_self
1.hs_-_Lady_That_Hast_My_Heart
1.hs_-_Lifes_Mighty_Flood
1.hs_-_Loves_conqueror_is_he
1.hs_-_Meditation
1.hs_-_Melt_yourself_down_in_this_search
1.hs_-_My_friend,_everything_existing
1.hs_-_Mystic_Chat
1.hs_-_Naked_in_the_Bee-House
1.hs_-_Not_Worth_The_Toil!
1.hs_-_O_Cup_Bearer
1.hs_-_O_Saghi,_pass_around_that_cup_of_wine,_then_bring_it_to_me
1.hs_-_Rubys_Heart
1.hs_-_Slaves_Of_Thy_Shining_Eyes
1.hs_-_Someone_Should_Start_Laughing
1.hs_-_Spring_and_all_its_flowers
1.hs_-_Stop_Being_So_Religious
1.hs_-_Stop_weaving_a_net_about_yourself
1.hs_-_Streaming
1.hs_-_Sun_Rays
1.hs_-_The_Beloved
1.hs_-_The_Bird_Of_Gardens
1.hs_-_The_Day_Of_Hope
1.hs_-_The_Essence_of_Grace
1.hs_-_The_Garden
1.hs_-_The_Glow_of_Your_Presence
1.hs_-_The_Good_Darkness
1.hs_-_The_Great_Secret
1.hs_-_The_Lute_Will_Beg
1.hs_-_The_Margin_Of_A_Stream
1.hs_-_Then_through_that_dim_murkiness
1.hs_-_The_path_consists_of_neither_words_nor_deeds
1.hs_-_The_Pearl_on_the_Ocean_Floor
1.hs_-_There_is_no_place_for_place!
1.hs_-_The_Rose_Has_Flushed_Red
1.hs_-_The_Rose_Is_Not_Fair
1.hs_-_The_Secret_Draught_Of_Wine
1.hs_-_The_way_is_not_far
1.hs_-_The_Way_of_the_Holy_Ones
1.hs_-_Tidings_Of_Union
1.hs_-_To_Linger_In_A_Garden_Fair
1.hs_-_True_Love
1.hs_-_Until_you_are_complete
1.hs_-_We_tried_reasoning
1.hs_-_When_he_admits_you_to_his_presence
1.hs_-_Where_Is_My_Ruined_Life?
1.hs_-_Will_Beat_You_Up
1.hs_-_With_Madness_Like_To_Mine
1.hs_-_Your_intellect_is_just_a_hotch-potch
1.ia_-_Allah
1.ia_-_An_Ocean_Without_Shore
1.ia_-_He_Saw_The_Lightning_In_The_East
1.iai_-_A_feeling_of_discouragement_when_you_slip_up
1.ia_-_If_what_she_says_is_true
1.ia_-_In_Memory_Of_Those
1.ia_-_In_Memory_of_Those_Who_Melt_the_Soul_Forever
1.iai_-_The_light_of_the_inner_eye_lets_you_see_His_nearness_to_you
1.iai_-_Those_travelling_to_Him
1.ia_-_Listen,_O_Dearly_Beloved
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_My_Heart_Has_Become_Able
1.ia_-_My_heart_wears_all_forms
1.ia_-_My_Journey
1.ia_-_Reality
1.ia_-_True_Knowledge
1.ia_-_When_We_Came_Together
1.ia_-_When_we_came_together
1.ia_-_With_My_Very_Own_Hands
1.is_-_Although_I_Try
1.is_-_Form_in_Void
1.is_-_Love
1.is_-_Many_paths_lead_from_the_foot_of_the_mountain,
1.is_-_sick_of_it_whatever_its_called_sick_of_the_names
1.jc_-_On_this_summer_night
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.jda_-_Raga_Gujri
1.jda_-_Raga_Maru
1.jda_-_When_he_quickens_all_things_(from_The_Gitagovinda)
1.jh_-_Lord,_Where_Shall_I_Find_You?
1.jk_-_Acrostic__-_Georgiana_Augusta_Keats
1.jk_-_A_Draught_Of_Sunshine
1.jk_-_A_Galloway_Song
1.jk_-_An_Extempore
1.jk_-_Answer_To_A_Sonnet_By_J.H.Reynolds
1.jk_-_A_Party_Of_Lovers
1.jk_-_Apollo_And_The_Graces
1.jk_-_A_Prophecy_-_To_George_Keats_In_America
1.jk_-_Asleep!_O_Sleep_A_Little_While,_White_Pearl!
1.jk_-_A_Song_About_Myself
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Ben_Nevis_-_A_Dialogue
1.jk_-_Bright_Star
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Character_Of_Charles_Brown
1.jk_-_Daisys_Song
1.jk_-_Dawlish_Fair
1.jk_-_Dedication_To_Leigh_Hunt,_Esq.
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Extracts_From_An_Opera
1.jk_-_Faery_Songs
1.jk_-_Fancy
1.jk_-_Fill_For_Me_A_Brimming_Bowl
1.jk_-_Fragment_Of_An_Ode_To_Maia._Written_On_May_Day_1818
1.jk_-_Fragment_Of_The_Castle_Builder
1.jk_-_Fragment._Welcome_Joy,_And_Welcome_Sorrow
1.jk_-_Fragment._Wheres_The_Poet?
1.jk_-_Give_Me_Women,_Wine,_And_Snuff
1.jk_-_Hither,_Hither,_Love
1.jkhu_-_A_Visit_to_Hattoji_Temple
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Imitation_Of_Spenser
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_King_Stephen
1.jk_-_La_Belle_Dame_Sans_Merci
1.jk_-_La_Belle_Dame_Sans_Merci_(Original_version_)
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
1.jk_-_Lines_To_Fanny
1.jk_-_Lines_Written_In_The_Highlands_After_A_Visit_To_Burnss_Country
1.jk_-_Meg_Merrilies
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_On_Indolence
1.jk_-_Ode_On_Melancholy
1.jk_-_Ode_To_A_Nightingale
1.jk_-_Ode_To_Apollo
1.jk_-_Ode_To_Autumn
1.jk_-_Ode_To_Fanny
1.jk_-_Ode_To_Psyche
1.jk_-_On_A_Dream
1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary
1.jk_-_On_Receiving_A_Curious_Shell
1.jk_-_On_Receiving_A_Laurel_Crown_From_Leigh_Hunt
1.jk_-_On_Visiting_The_Tomb_Of_Burns
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Robin_Hood
1.jk_-_Sharing_Eves_Apple
1.jk_-_Sleep_And_Poetry
1.jk_-_Song._Hush,_Hush!_Tread_Softly!
1.jk_-_Song_Of_Four_Faries
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Song._Written_On_A_Blank_Page_In_Beaumont_And_Fletchers_Works
1.jk_-_Sonnet._A_Dream,_After_Reading_Dantes_Episode_Of_Paulo_And_Francesca
1.jk_-_Sonnet_-_After_Dark_Vapors_Have_Oppressd_Our_Plains
1.jk_-_Sonnet_III._Written_On_The_Day_That_Mr._Leigh_Hunt_Left_Prison
1.jk_-_Sonnet_II._To_.........
1.jk_-_Sonnet_I._To_My_Brother_George
1.jk_-_Sonnet_IX._Keen,_Fitful_Gusts_Are
1.jk_-_Sonnet_-_Oh!_How_I_Love,_On_A_Fair_Summers_Eve
1.jk_-_Sonnet._On_A_Picture_Of_Leander
1.jk_-_Sonnet._On_Leigh_Hunts_Poem_The_Story_of_Rimini
1.jk_-_Sonnet._On_The_Sea
1.jk_-_Sonnet._The_Day_Is_Gone
1.jk_-_Sonnet._The_Human_Seasons
1.jk_-_Sonnet._To_A_Lady_Seen_For_A_Few_Moments_At_Vauxhall
1.jk_-_Sonnet._To_A_Young_Lady_Who_Sent_Me_A_Laurel_Crown
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_Mrs._Reynoldss_Cat
1.jk_-_Sonnet_To_Spenser
1.jk_-_Sonnet_To_The_Nile
1.jk_-_Sonnet_VIII._To_My_Brothers
1.jk_-_Sonnet_VI._To_G._A._W.
1.jk_-_Sonnet_V._To_A_Friend_Who_Sent_Me_Some_Roses
1.jk_-_Sonnet_-_When_I_Have_Fears_That_I_May_Cease_To_Be
1.jk_-_Sonnet._Why_Did_I_Laugh_Tonight?
1.jk_-_Sonnet._Written_In_Answer_To_A_Sonnet_By_J._H._Reynolds
1.jk_-_Sonnet._Written_In_Disgust_Of_Vulgar_Superstition
1.jk_-_Sonnet._Written_On_A_Blank_Page_In_Shakespeares_Poems,_Facing_A_Lovers_Complaint
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.jk_-_Sonnet_XIII._Addressed_To_Haydon
1.jk_-_Sonnet_XI._On_First_Looking_Into_Chapmans_Homer
1.jk_-_Sonnet_X._To_One_Who_Has_Been_Long_In_City_Pent
1.jk_-_Sonnet_XVII._Happy_Is_England
1.jk_-_Sonnet_XV._On_The_Grasshopper_And_Cricket
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Staffa
1.jk_-_Stanzas_To_Miss_Wylie
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Devon_Maid_-_Stanzas_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_The_Gadfly
1.jk_-_To_......
1.jk_-_To_.......
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_Fanny
1.jk_-_To_George_Felton_Mathew
1.jk_-_To_Hope
1.jk_-_To_The_Ladies_Who_Saw_Me_Crowned
1.jk_-_Translated_From_A_Sonnet_Of_Ronsard
1.jk_-_Two_Sonnets_On_Fame
1.jk_-_Two_Sonnets._To_Haydon,_With_A_Sonnet_Written_On_Seeing_The_Elgin_Marbles
1.jk_-_What_The_Thrush_Said._Lines_From_A_Letter_To_John_Hamilton_Reynolds
1.jk_-_Woman!_When_I_Behold_Thee_Flippant,_Vain
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jlb_-_Afterglow
1.jlb_-_At_the_Butchers
1.jlb_-_Browning_Decides_To_Be_A_Poet
1.jlb_-_Chess
1.jlb_-_Cosmogonia_(&_translation)
1.jlb_-_Daybreak
1.jlb_-_Emanuel_Swedenborg
1.jlb_-_Emerson
1.jlb_-_Empty_Drawing_Room
1.jlb_-_Everness
1.jlb_-_Everness_(&_interpretation)
1.jlb_-_History_Of_The_Night
1.jlb_-_Inscription_on_any_Tomb
1.jlb_-_Limits
1.jlb_-_Oedipus_and_the_Riddle
1.jlb_-_Parting
1.jlb_-_Plainness
1.jlb_-_Remorse_for_any_Death
1.jlb_-_Rosas
1.jlb_-_Sepulchral_Inscription
1.jlb_-_Shinto
1.jlb_-_Simplicity
1.jlb_-_Spinoza
1.jlb_-_Susana_Soca
1.jlb_-_That_One
1.jlb_-_The_Art_Of_Poetry
1.jlb_-_The_Cyclical_Night
1.jlb_-_The_Enigmas
1.jlb_-_The_Golem
1.jlb_-_The_instant
1.jlb_-_The_Labyrinth
1.jlb_-_The_Other_Tiger
1.jlb_-_The_Recoleta
1.jlb_-_To_a_Cat
1.jlb_-_Unknown_Street
1.jlb_-_When_sorrow_lays_us_low
1.jm_-_I_Have_forgotten
1.jm_-_Response_to_a_Logician
1.jm_-_Song_to_the_Rock_Demoness
1.jm_-_The_Profound_Definitive_Meaning
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.jm_-_The_Song_of_the_Twelve_Deceptions
1.jm_-_The_Song_of_View,_Practice,_and_Action
1.jm_-_The_Song_on_Reaching_the_Mountain_Peak
1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.jr_-_All_Through_Eternity
1.jr_-_Any_Soul_That_Drank_The_Nectar
1.jr_-_At_night_we_fall_into_each_other_with_such_grace
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_Because_I_Cannot_Sleep
1.jr_-_Book_1_-_Prologue
1.jr_-_Bring_Wine
1.jr_-_By_the_God_who_was_in_pre-eternity_living_and_moving_and_omnipotent,_everlasting
1.jr_-_come
1.jr_-_Description_Of_Love
1.jr_-_Every_day_I_Bear_A_Burden
1.jr_-_Fasting
1.jr_-_How_Long
1.jr_-_I_Am_A_Sculptor,_A_Molder_Of_Form
1.jr_-_I_Closed_My_Eyes_To_Creation
1.jr_-_If_continually_you_keep_your_hope
1.jr_-_If_I_Weep
1.jr_-_If_You_Show_Patience
1.jr_-_If_You_Want_What_Visable_Reality
1.jr_-_I_Have_Been_Tricked_By_Flying_Too_Close
1.jr_-_I_Have_Fallen_Into_Unconsciousness
1.jr_-_I_lost_my_world,_my_fame,_my_mind
1.jr_-_Im_neither_beautiful_nor_ugly
1.jr_-_Inner_Wakefulness
1.jr_-_In_The_Arc_Of_Your_Mallet
1.jr_-_In_The_Waters_Of_Purity
1.jr_-_Laila_And_The_Khalifa
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_Like_This
1.jr_-_look_at_love
1.jr_-_Love_Has_Nothing_To_Do_With_The_Five_Senses
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_No_end_to_the_journey
1.jr_-_Only_Breath
1.jr_-_Rise,_Lovers
1.jr_-_Sacrifice_your_intellect_in_love_for_the_Friend
1.jr_-_Seeking_the_Source
1.jr_-_Shall_I_tell_you_our_secret?
1.jr_-_Suddenly,_in_the_sky_at_dawn,_a_moon_appeared
1.jr_-_That_moon_which_the_sky_never_saw
1.jr_-_The_Beauty_Of_The_Heart
1.jr_-_The_Breeze_At_Dawn
1.jr_-_The_glow_of_the_light_of_daybreak_is_in_your_emerald_vault,_the_goblet_of_the_blood_of_twilight_is_your_blood-measuring_bowl
1.jr_-_The_Guest_House
1.jr_-_The_minute_I_heard_my_first_love_story
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_The_real_work_belongs_to_someone_who_desires_God
1.jr_-_There_Is_A_Community_Of_Spirit
1.jr_-_The_Self_We_Share
1.jr_-_The_Sun_Must_Come
1.jr_-_The_Taste_Of_Morning
1.jr_-_The_Time_Has_Come_For_Us_To_Become_Madmen_In_Your_Chain
1.jr_-_This_Aloneness
1.jr_-_This_Is_Love
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jr_-_What_can_I_do,_Muslims?_I_do_not_know_myself
1.jr_-_What_I_want_is_to_see_your_face
1.jr_-_When_I_Am_Asleep_And_Crumbling_In_The_Tomb
1.jr_-_Who_Is_At_My_Door?
1.jr_-_Who_makes_these_changes?
1.jr_-_Who_Says_Words_With_My_Mouth?
1.jr_-_With_Us
1.jr_-_You_and_I_have_spoken_all_these_words
1.jr_-_You_are_closer_to_me_than_myself_(Ghazal_2798)
1.jr_-_You_have_fallen_in_love_my_dear_heart
1.jr_-_Zero_Circle
1.jt_-_At_the_cross_her_station_keeping_(from_Stabat_Mater_Dolorosa)
1.jt_-_How_the_Soul_Through_the_Senses_Finds_God_in_All_Creatures
1.jt_-_In_losing_all,_the_soul_has_risen_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love-_infusing_with_light_all_who_share_Your_splendor_(from_In_Praise_of_Divine_Love)
1.jt_-_Now,_a_new_creature
1.jt_-_Oh,_the_futility_of_seeking_to_convey_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_After_Sensations
1.jwvg_-_A_Legacy
1.jwvg_-_Anacreons_Grave
1.jwvg_-_Anniversary_Song
1.jwvg_-_Another
1.jwvg_-_Answers_In_A_Game_Of_Questions
1.jwvg_-_A_Parable
1.jwvg_-_A_Plan_the_Muses_Entertained
1.jwvg_-_Apparent_Death
1.jwvg_-_A_Symbol
1.jwvg_-_At_Midnight
1.jwvg_-_Authors
1.jwvg_-_Autumn_Feel
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_By_The_River
1.jwvg_-_Departure
1.jwvg_-_Epiphanias
1.jwvg_-_Ever_And_Everywhere
1.jwvg_-_Faithful_Eckhart
1.jwvg_-_For_ever
1.jwvg_-_Found
1.jwvg_-_Ganymede
1.jwvg_-_General_Confession
1.jwvg_-_Gipsy_Song
1.jwvg_-_Growth
1.jwvg_-_Happiness_And_Vision
1.jwvg_-_Human_Feelings
1.jwvg_-_In_A_Word
1.jwvg_-_In_Summer
1.jwvg_-_It_Is_Good
1.jwvg_-_June
1.jwvg_-_Like_And_Like
1.jwvg_-_Living_Remembrance
1.jwvg_-_Longing
1.jwvg_-_Lover_In_All_Shapes
1.jwvg_-_Mahomets_Song
1.jwvg_-_My_Goddess
1.jwvg_-_Nemesis
1.jwvg_-_Playing_At_Priests
1.jwvg_-_Presence
1.jwvg_-_Prometheus
1.jwvg_-_Proximity_Of_The_Beloved_One
1.jwvg_-_Reciprocal_Invitation_To_The_Dance
1.jwvg_-_Solitude
1.jwvg_-_Symbols
1.jwvg_-_The_Bliss_Of_Absence
1.jwvg_-_The_Buyers
1.jwvg_-_The_Drops_Of_Nectar
1.jwvg_-_The_Exchange
1.jwvg_-_The_Faithless_Boy
1.jwvg_-_The_Godlike
1.jwvg_-_The_Muses_Mirror
1.jwvg_-_The_Muses_Son
1.jwvg_-_The_Pupil_In_Magic
1.jwvg_-_The_Reckoning
1.jwvg_-_The_Sea-Voyage
1.jwvg_-_The_Treasure_Digger
1.jwvg_-_The_Visit
1.jwvg_-_The_Wanderer
1.jwvg_-_The_Warning
1.jwvg_-_To_The_Chosen_One
1.jwvg_-_To_The_Distant_One
1.jwvg_-_To_The_Kind_Reader
1.jwvg_-_True_Enjoyment
1.jwvg_-_Welcome_And_Farewell
1.jwvg_-_Wholl_Buy_Gods_Of_Love
1.jwvg_-_Wont_And_Done
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_Are_you_looking_for_me?
1.kbr_-_Between_the_conscious_and_the_unconscious,_the_mind_has_put_up_a_swing
1.kbr_-_Between_the_Poles_of_the_Conscious
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_He's_That_Rascally_Kind_Of_Yogi
1.kbr_-_Hes_that_rascally_kind_of_yogi
1.kbr_-_Hope_For_Him
1.kbr_-_How_Humble_Is_God
1.kbr_-_I_Burst_Into_Laughter
1.kbr_-_I_burst_into_laughter
1.kbr_-_I_have_been_thinking
1.kbr_-_I_Laugh_When_I_Hear_That_The_Fish_In_The_Water_Is_Thirsty
1.kbr_-_Illusion_and_Reality
1.kbr_-_I_Said_To_The_Wanting-Creature_Inside_Me
1.kbr_-_It_Is_Needless_To_Ask_Of_A_Saint
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_Many_Hoped
1.kbr_-_Many_hoped
1.kbr_-_My_Body_And_My_Mind
1.kbr_-_My_Body_Is_Flooded
1.kbr_-_My_body_is_flooded
1.kbr_-_O_Friend
1.kbr_-_Oh_Friend,_I_Love_You,_Think_This_Over
1.kbr_-_O_Servant_Where_Dost_Thou_Seek_Me
1.kbr_-_Poem_14
1.kbr_-_Poem_15
1.kbr_-_Poem_5
1.kbr_-_Poem_8
1.kbr_-_Poem_9
1.kbr_-_The_Guest_Is_Inside_You,_And_Also_Inside_Me
1.kbr_-_The_Guest_is_inside_you,_and_also_inside_me
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_Lord_Is_In_Me
1.kbr_-_The_Lord_is_in_Me
1.kbr_-_The_moon_shines_in_my_body
1.kbr_-_Theres_A_Moon_Inside_My_Body
1.kbr_-_The_Spiritual_Athlete_Often_Changes_The_Color_Of_His_Clothes
1.kbr_-_The_Swan_flies_away
1.kbr_-_The_Time_Before_Death
1.kbr_-_The_Word
1.kbr_-_To_Thee_Thou_Hast_Drawn_My_Love
1.kbr_-_What_Kind_Of_God?
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kbr_-_Where_dost_thou_seem_me?
1.kbr_-_Where_do_you_search_me
1.kg_-_Little_Tiger
1.ki_-_by_the_light_of_graveside_lanterns
1.ki_-_Just_by_being
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_Alone_And_Drinking_Under_The_Moon
1.lb_-_Alone_and_Drinking_Under_the_Moon
1.lb_-_Alone_Looking_At_The_Mountain
1.lb_-_Alone_Looking_at_the_Mountain
1.lb_-_Amusing_Myself
1.lb_-_Ancient_Air_(39)
1.lb_-_A_Song_Of_An_Autumn_Midnight
1.lb_-_A_Song_Of_Changgan
1.lb_-_Autumn_Air
1.lb_-_Autumn_Air_by_Li_Po
1.lb_-_A_Vindication
1.lb_-_Ballads_Of_Four_Seasons:_Spring
1.lb_-_Ballads_Of_Four_Seasons:_Winter
1.lb_-_Before_The_Cask_of_Wine
1.lb_-_Bringing_in_the_Wine
1.lb_-_Changgan_Memories
1.lb_-_Chiang_Chin_Chiu
1.lb_-_Ch'ing_P'ing_Tiao
1.lb_-_Chuang_Tzu_And_The_Butterfly
1.lb_-_Climbing_West_Of_Lotus_Flower_Peak
1.lb_-_Climbing_West_of_Lotus_Flower_Peak
1.lb_-_Crows_Calling_At_Night
1.lb_-_Down_From_The_Mountain
1.lb_-_Down_Zhongnan_Mountain
1.lb_-_Drinking_Alone_in_the_Moonlight
1.lb_-_Drinking_in_the_Mountains
1.lb_-_Exile's_Letter
1.lb_-_[Facing]_Wine
1.lb_-_Facing_Wine
1.lb_-_For_Wang_Lun
1.lb_-_Gazing_At_The_Cascade_On_Lu_Mountain
1.lb_-_Going_Up_Yoyang_Tower
1.lb_-_Gold_painted_jars_-_wines_worth_a_thousand
1.lb_-_Hard_Is_The_Journey
1.lb_-_His_Dream_Of_Skyland
1.lb_-_Ho_Chih-chang
1.lb_-_I_say_drinking
1.lb_-_Jade_Stairs_Grievance
1.lb_-_Lament_of_the_Frontier_Guard
1.lb_-_Lament_On_an_Autumn_Night
1.lb_-_Leave-Taking_Near_Shoku
1.lb_-_Lines_For_A_Taoist_Adept
1.lb_-_Listening_to_a_Flute_in_Yellow_Crane_Pavillion
1.lb_-_Looking_For_A_Monk_And_Not_Finding_Him
1.lb_-_Lu_Mountain,_Kiangsi
1.lb_-_Marble_Stairs_Grievance
1.lb_-_Mng_Hao-jan
1.lb_-_Moon_at_the_Fortified_Pass_by_Li_Po
1.lb_-_Mountain_Drinking_Song
1.lb_-_Nefarious_War
1.lb_-_On_A_Picture_Screen
1.lb_-_Poem_by_The_Bridge_at_Ten-Shin
1.lb_-_Resentment_Near_the_Jade_Stairs
1.lb_-_Seeing_Off_Meng_Haoran_For_Guangling_At_Yellow_Crane_Tower
1.lb_-_Self-Abandonment
1.lb_-_She_Spins_Silk
1.lb_-_Song_of_an_Autumn_Midnight_by_Li_Po
1.lb_-_Song_Of_The_Jade_Cup
1.lb_-_Staying_The_Night_At_A_Mountain_Temple
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po_Tr._by_Ezra_Pound
1.lb_-_Talk_in_the_Mountains_[Question_&_Answer_on_the_Mountain]
1.lb_-_The_City_of_Choan
1.lb_-_The_Moon_At_The_Fortified_Pass
1.lb_-_The_River-Captains_Wife__A_Letter
1.lb_-_The_River-Merchant's_Wife:_A_Letter
1.lb_-_The_River_Song
1.lb_-_The_Roosting_Crows
1.lb_-_The_Solitude_Of_Night
1.lb_-_Three_Poems_on_Wine
1.lb_-_Through_The_Yangzi_Gorges
1.lb_-_To_His_Two_Children
1.lb_-_To_Tan-Ch'iu
1.lb_-_To_Tu_Fu_from_Shantung
1.lb_-_Visiting_A_Taoist_On_Tiatien_Mountain
1.lb_-_Waking_from_Drunken_Sleep_on_a_Spring_Day_by_Li_Po
1.lb_-_We_Fought_for_-_South_of_the_Walls
1.lb_-_Ziyi_Song
1.lc_-_Jabberwocky
1.lla_-_A_thousand_times_I_asked_my_guru
1.lla_-_At_the_end_of_a_crazy-moon_night
1.lla_-_Coursing_in_emptiness
1.lla_-_Dance,_Lalla,_with_nothing_on
1.lla_-_Day_will_be_erased_in_night
1.lla_-_Dont_flail_about_like_a_man_wearing_a_blindfold
1.lla_-_Drifter,_on_your_feet,_get_moving!
1.lla_-_Dying_and_giving_birth_go_on
1.lla_-_Fool,_you_wont_find_your_way_out_by_praying_from_a_book
1.lla_-_Forgetful_one,_get_up!
1.lla_-_If_youve_melted_your_desires
1.lla_-_I_hacked_my_way_through_six_forests
1.lla_-_I,_Lalla,_willingly_entered_through_the_garden-gate
1.lla_-_I_made_pilgrimages,_looking_for_God
1.lla_-_Intense_cold_makes_water_ice
1.lla_-_I_searched_for_my_Self
1.lla_-_I_trapped_my_breath_in_the_bellows_of_my_throat
1.lla_-_I_traveled_a_long_way_seeking_God
1.lla_-_Its_so_much_easier_to_study_than_act
1.lla_-_I_wore_myself_out,_looking_for_myself
1.lla_-_Just_for_a_moment,_flowers_appear
1.lla_-_Learning_the_scriptures_is_easy
1.lla_-_Meditate_within_eternity
1.lla_-_Neither_You_nor_I,_neither_object_nor_meditation
1.lla_-_New_mind,_new_moon
1.lla_-_O_infinite_Consciousness
1.lla_-_One_shrine_to_the_next,_the_hermit_cant_stop_for_breath
1.lla_-_Playfully,_you_hid_from_me
1.lla_-_There_is_neither_you,_nor_I
1.lla_-_The_soul,_like_the_moon
1.lla_-_The_way_is_difficult_and_very_intricate
1.lla_-_To_learn_the_scriptures_is_easy
1.lla_-_Wear_the_robe_of_wisdom
1.lla_-_What_is_worship?_Who_are_this_man
1.lla_-_When_my_mind_was_cleansed_of_impurities
1.lla_-_When_Siddhanath_applied_lotion_to_my_eyes
1.lla_-_Word,_Thought,_Kula_and_Akula_cease_to_be_there!
1.lla_-_Your_way_of_knowing_is_a_private_herb_garden
1.lovecraft_-_An_American_To_Mother_England
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Arcadia
1.lovecraft_-_Astrophobos
1.lovecraft_-_Christmas_Snows
1.lovecraft_-_Despair
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Fact_And_Fancy
1.lovecraft_-_Festival
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Halcyon_Days
1.lovecraft_-_Halloween_In_A_Suburb
1.lovecraft_-_Laeta-_A_Lament
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_March
1.lovecraft_-_Nathicana
1.lovecraft_-_Nemesis
1.lovecraft_-_Ode_For_July_Fourth,_1917
1.lovecraft_-_On_Receiving_A_Picture_Of_Swans
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_Providence
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Revelation
1.lovecraft_-_Sunset
1.lovecraft_-_The_Ancient_Track
1.lovecraft_-_The_Bride_Of_The_Sea
1.lovecraft_-_The_Cats
1.lovecraft_-_The_City
1.lovecraft_-_The_Conscript
1.lovecraft_-_The_Garden
1.lovecraft_-_The_House
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_The_Outpost
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Rose_Of_England
1.lovecraft_-_The_Teutons_Battle-Song
1.lovecraft_-_The_Wood
1.lovecraft_-_To_Alan_Seeger-
1.lovecraft_-_To_Edward_John_Moreton_Drax_Plunkelt,
1.lovecraft_-_Tosh_Bosh
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.lovecraft_-_Where_Once_Poe_Walked
1.lr_-_An_Adamantine_Song_on_the_Ever-Present
1.ltp_-_My_heart_is_the_clear_water_in_the_stony_pond
1.ltp_-_Sojourning_in_Ta-yu_mountains
1.ltp_-_The_Hundred_Character_Tablet_(Bai_Zi_Bei)
1.mah_-_I_am_the_One_Whom_I_Love
1.mah_-_I_am_the_One_whom_I_love
1.mah_-_If_They_Only_Knew
1.mah_-_I_Witnessed_My_Maker
1.mah_-_Kill_me-_my_faithful_friends
1.mah_-_My_One_and_Only,_only_You_can_make_me
1.mah_-_Seeking_Truth,_I_studied_religion
1.mah_-_Stillness
1.mah_-_To_Reach_God
1.mah_-_You_glide_between_the_heart_and_its_casing
1.mah_-_You_live_inside_my_heart-_in_there_are_secrets_about_You
1.mah_-_Your_spirit_is_mingled_with_mine
1.mah_-_You_Went_Away_but_Remained_in_Me
1.mb_-_a_caterpillar
1.mb_-_All_I_Was_Doing_Was_Breathing
1.mb_-_all_the_day_long
1.mb_-_Clouds
1.mb_-_cold_night_-_the_wild_duck
1.mb_-_Collection_of_Six_Haiku
1.mb_-_first_snow
1.mb_-_I_have_heard_that_today_Hari_will_come
1.mb_-_In_this_world_of_ours,
1.mb_-_Its_True_I_Went_to_the_Market
1.mb_-_Mira_is_Steadfast
1.mb_-_No_one_knows_my_invisible_life
1.mbn_-_Prayers_for_the_Protection_and_Opening_of_the_Heart
1.mbn_-_The_Soul_Speaks_(from_Hymn_on_the_Fate_of_the_Soul)
1.mb_-_O_my_friends
1.mb_-_on_this_road
1.mb_-_taking_a_nap
1.mb_-_the_clouds_come_and_go
1.mb_-_The_Dagger
1.mb_-_The_Five-Coloured_Garment
1.mb_-_The_Heat_of_Midnight_Tears
1.mb_-_The_Music
1.mb_-_the_squid_sellers_call
1.mb_-_Unbreakable,_O_Lord
1.mb_-_Why_Mira_Cant_Come_Back_to_Her_Old_House
1.mb_-_you_make_the_fire
1.mdl_-_Inside_the_hidden_nexus_(from_Jacobs_Journey)
1.mdl_-_The_Creation_of_Elohim
1.mdl_-_The_Gates_(from_Openings)
1.ml_-_Realisation_of_Dreams_and_Mind
1.mm_-_A_fish_cannot_drown_in_water
1.mm_-_Effortlessly
1.mm_-_If_BOREAS_can_in_his_own_Wind_conceive_(from_Atalanta_Fugiens)
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_Set_Me_on_Fire
1.mm_-_The_devil_also_offers_his_spirit
1.mm_-_Then_shall_I_leap_into_love
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.mm_-_Yea!_I_shall_drink_from_Thee
1.ms_-_At_the_Nachi_Kannon_Hall
1.ms_-_Clear_Valley
1.ms_-_Hui-nengs_Pond
1.ms_-_Incomparable_Verse_Valley
1.ms_-_No_End_Point
1.ms_-_Temple_of_Eternal_Light
1.ms_-_The_Gate_of_Universal_Light
1.nb_-_A_Poem_for_the_Sefirot_as_a_Wheel_of_Light
1.nmdv_-_He_is_the_One_in_many
1.nmdv_-_The_drum_with_no_drumhead_beats
1.nmdv_-_Thou_art_the_Creator,_Thou_alone_art_my_friend
1.nmdv_-_When_I_see_His_ways,_I_sing
1.nrpa_-_Advice_to_Marpa_Lotsawa
1.nrpa_-_The_Summary_of_Mahamudra
1.okym_-_21_-_Lo!_some_we_loved,_the_loveliest_and_best
1.okym_-_25_-_Why,_all_the_Saints_and_Sages_who_discussd
1.okym_-_28_-_With_them_the_Seed_of_Wisdom_did_I_sow
1.okym_-_34_-_Then_to_this_earthen_Bowl_did_I_adjourn
1.okym_-_36_-_For_in_the_Market-place,_one_Dusk_of_Day
1.okym_-_41_-_For_Is_and_Is-not_though_with_Rule_and_Line
1.okym_-_44_-_The_mighty_Mahmud,_the_victorious_Lord
1.okym_-_47_-_And_if_the_Wine_you_drink,_the_Lip_you_press
1.okym_-_49_-_Tis_all_a_Chequer-board_of_Nights_and_Days
1.okym_-_50_-_The_Ball_no_Question_makes_of_Ayes_and_Noes
1.okym_-_51_-_The_Moving_Finger_writes-_and,_having_writ
1.okym_-_52_-_And_that_inverted_Bowl_we_call_The_Sky
1.okym_-_53_-_With_Earths_first_Clay_They_did_the_Last_Man_knead
1.okym_-_55_-_The_Vine_has_struck_a_fiber-_which_about
1.okym_-_57_-_Oh_Thou,_who_didst_with_Pitfall_and_with_gin
1.okym_-_58_-_Oh,_Thou,_who_Man_of_baser_Earth_didst_make
1.okym_-_5_-_Iram_indeed_is_gone_with_all_its_Rose
1.okym_-_62_-_Another_said_--_Why,_neer_a_peevish_Boy
1.okym_-_63_-_None_answerd_this-_but_after_Silence_spake
1.okym_-_64_-_Said_one_--_Folks_of_a_surly_Tapster_tell
1.okym_-_66_-_So_while_the_Vessels_one_by_one_were_speaking
1.okym_-_68_-_That_evn_my_buried_Ashes_such_a_Snare
1.okym_-_69_-_Indeed_the_Idols_I_have_loved_so_long
1.okym_-_74_-_Ah,_Moon_of_my_Delight_who_knowst_no_wane
1.okym_-_75_-_And_when_Thyself_with_shining_Foot_shall_pass
1.okym_-_8_-_And_look_--_a_thousand_Blossoms_with_the_Day
1.pbs_-_A_Bridal_Song
1.pbs_-_A_Dialogue
1.pbs_-_A_Dirge
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_An_Allegory
1.pbs_-_And_That_I_Walk_Thus_Proudly_Crowned_Withal
1.pbs_-_A_New_National_Anthem
1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty
1.pbs_-_Another_Fragment_to_Music
1.pbs_-_Arethusa
1.pbs_-_A_Romans_Chamber
1.pbs_-_Asia_-_From_Prometheus_Unbound
1.pbs_-_A_Summer_Evening_Churchyard_-_Lechlade,_Gloucestershire
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_Autumn_-_A_Dirge
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Bereavement
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Dark_Spirit_of_the_Desart_Rude
1.pbs_-_Death
1.pbs_-_Death_Is_Here_And_Death_Is_There
1.pbs_-_Epigram_IV_-_Circumstance
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Epithalamium
1.pbs_-_Epithalamium_-_Another_Version
1.pbs_-_Evening_-_Ponte_Al_Mare,_Pisa
1.pbs_-_Evening._To_Harriet
1.pbs_-_Feelings_Of_A_Republican_On_The_Fall_Of_Bonaparte
1.pbs_-_Fiordispina
1.pbs_-_Fragment_-_A_Gentle_Story_Of_Two_Lovers_Young
1.pbs_-_Fragment_-_"Amor_Aeternus"
1.pbs_-_Fragment_-_Apostrophe_To_Silence
1.pbs_-_Fragment_-_Home
1.pbs_-_Fragment_-_"Igniculus_Desiderii"
1.pbs_-_Fragment_-_Miltons_Spirit
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Adonis
1.pbs_-_Fragment,_Or_The_Triumph_Of_Conscience
1.pbs_-_Fragment_-_Satan_Broken_Loose
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragments_Supposed_To_Be_Parts_Of_Otho
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Fragments_Written_For_Hellas
1.pbs_-_Fragment_-_To_The_People_Of_England
1.pbs_-_Fragment_-_Wedded_Souls
1.pbs_-_Fragment_-_What_Mary_Is_When_She_A_Little_Smiles
1.pbs_-_Fragment_-_Yes!_All_Is_Past
1.pbs_-_From
1.pbs_-_From_The_Arabic_-_An_Imitation
1.pbs_-_From_the_Arabic,_an_Imitation
1.pbs_-_From_The_Greek_Of_Moschus
1.pbs_-_From_The_Original_Draft_Of_The_Poem_To_William_Shelley
1.pbs_-_From_Vergils_Tenth_Eclogue
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Ginevra
1.pbs_-_Good-Night
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Homers_Hymn_To_Castor_And_Pollux
1.pbs_-_Homers_Hymn_To_Minerva
1.pbs_-_Homers_Hymn_To_The_Earth_-_Mother_Of_All
1.pbs_-_Homers_Hymn_To_The_Moon
1.pbs_-_Homers_Hymn_To_The_Sun
1.pbs_-_Homers_Hymn_To_Venus
1.pbs_-_Hymn_of_Apollo
1.pbs_-_Hymn_of_Pan
1.pbs_-_Hymn_to_Intellectual_Beauty
1.pbs_-_Hymn_To_Mercury
1.pbs_-_I_Arise_from_Dreams_of_Thee
1.pbs_-_Invocation
1.pbs_-_Invocation_To_Misery
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_-_The_cold_earth_slept_below
1.pbs_-_Lines_To_A_Reviewer
1.pbs_-_Lines_-_We_Meet_Not_As_We_Parted
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Lines_Written_in_the_Bay_of_Lerici
1.pbs_-_Lines_Written_On_Hearing_The_News_Of_The_Death_Of_Napoleon
1.pbs_-_Love-_Hope,_Desire,_And_Fear
1.pbs_-_Loves_Philosophy
1.pbs_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_Melody_To_A_Scene_Of_Former_Times
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Music(2)
1.pbs_-_Mutability_-_II.
1.pbs_-_Ode_To_Heaven
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_To_Naples
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_A_Fete_At_Carlton_House_-_Fragment
1.pbs_-_On_An_Icicle_That_Clung_To_The_Grass_Of_A_Grave
1.pbs_-_On_Death
1.pbs_-_On_Fanny_Godwin
1.pbs_-_On_Leaving_London_For_Wales
1.pbs_-_On_Robert_Emmets_Grave
1.pbs_-_On_The_Dark_Height_of_Jura
1.pbs_-_On_The_Medusa_Of_Leonardo_da_Vinci_In_The_Florentine_Gallery
1.pbs_-_Orpheus
1.pbs_-_Otho
1.pbs_-_O_Thou_Immortal_Deity
1.pbs_-_Pater_Omnipotens
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Remembrance
1.pbs_-_Revenge
1.pbs_-_Rome_And_Nature
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Saint_Edmonds_Eve
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song
1.pbs_-_Song._Cold,_Cold_Is_The_Blast_When_December_Is_Howling
1.pbs_-_Song._Come_Harriet!_Sweet_Is_The_Hour
1.pbs_-_Song._Despair
1.pbs_-_Song._--_Fierce_Roars_The_Midnight_Storm
1.pbs_-_Song_For_Tasso
1.pbs_-_Song._Hope
1.pbs_-_Song._Sorrow
1.pbs_-_Song._To_[Harriet]
1.pbs_-_Song_To_The_Men_Of_England
1.pbs_-_Song._Translated_From_The_German
1.pbs_-_Song._Translated_From_The_Italian
1.pbs_-_Sonnet_-_England_in_1819
1.pbs_-_Sonnet_-_From_The_Italian_Of_Cavalcanti
1.pbs_-_Sonnet_-_Lift_Not_The_Painted_Veil_Which_Those_Who_Live
1.pbs_-_Sonnet_-_To_A_Balloon_Laden_With_Knowledge
1.pbs_-_Sonnet_--_Ye_Hasten_To_The_Grave!
1.pbs_-_Stanza_From_A_Translation_Of_The_Marseillaise_Hymn
1.pbs_-_Stanzas._--_April,_1814
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_Summer_And_Winter
1.pbs_-_The_Aziola
1.pbs_-_The_Boat_On_The_Serchio
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cloud
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_Drowned_Lover
1.pbs_-_The_First_Canzone_Of_The_Convito
1.pbs_-_The_Irishmans_Song
1.pbs_-_The_Isle
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Question
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Spectral_Horseman
1.pbs_-_The_Sunset
1.pbs_-_The_Tower_Of_Famine
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Two_Spirits_-_An_Allegory
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Woodman_And_The_Nightingale
1.pbs_-_The_Zucca
1.pbs_-_Time
1.pbs_-_To--
1.pbs_-_To_A_Skylark
1.pbs_-_To_A_Star
1.pbs_-_To_Coleridge
1.pbs_-_To_Constantia-_Singing
1.pbs_-_To_Death
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Harriet
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To_Ianthe
1.pbs_-_To_Ireland
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_To--_Music,_when_soft_voices_die
1.pbs_-_To_Night
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To--_One_word_is_too_often_profaned
1.pbs_-_To_Sophia_(Miss_Stacey)
1.pbs_-_To_The_Lord_Chancellor
1.pbs_-_To_The_Men_Of_England
1.pbs_-_To_The_Mind_Of_Man
1.pbs_-_To_The_Moonbeam
1.pbs_-_To_The_Queen_Of_My_Heart
1.pbs_-_To_The_Republicans_Of_North_America
1.pbs_-_To_William_Shelley
1.pbs_-_Ugolino
1.pbs_-_Verses_On_A_Cat
1.pbs_-_Wake_The_Serpent_Not
1.pbs_-_War
1.pbs_-_When_The_Lamp_Is_Shattered
1.pbs_-_Wine_Of_The_Fairies
1.pbs_-_With_A_Guitar,_To_Jane
1.pc_-_Autumns_Cold
1.poe_-_A_Dream
1.poe_-_A_Dream_Within_A_Dream
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Alone
1.poe_-_An_Acrostic
1.poe_-_An_Enigma
1.poe_-_Annabel_Lee
1.poe_-_A_Paean
1.poe_-_A_Valentine
1.poe_-_Dreamland
1.poe_-_Dreams
1.poe_-_Eldorado
1.poe_-_Elizabeth
1.poe_-_Enigma
1.poe_-_Epigram_For_Wall_Street
1.poe_-_Eulalie
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Evening_Star
1.poe_-_Fairy-Land
1.poe_-_For_Annie
1.poe_-_Hymn
1.poe_-_Hymn_To_Aristogeiton_And_Harmodius
1.poe_-_Imitation
1.poe_-_Impromptu_-_To_Kate_Carol
1.poe_-_In_Youth_I_have_Known_One
1.poe_-_Israfel
1.poe_-_Lenore
1.poe_-_Romance
1.poe_-_Sancta_Maria
1.poe_-_Serenade
1.poe_-_Song
1.poe_-_Sonnet-_Silence
1.poe_-_Sonnet_-_To_Science
1.poe_-_Sonnet-_To_Zante
1.poe_-_Spirits_Of_The_Dead
1.poe_-_Tamerlane
1.poe_-_The_Bells
1.poe_-_The_Bells_-_A_collaboration
1.poe_-_The_Bridal_Ballad
1.poe_-_The_City_In_The_Sea
1.poe_-_The_City_Of_Sin
1.poe_-_The_Coliseum
1.poe_-_The_Conqueror_Worm
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Divine_Right_Of_Kings
1.poe_-_The_Forest_Reverie
1.poe_-_The_Happiest_Day-The_Happiest_Hour
1.poe_-_The_Haunted_Palace
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_The_Sleeper
1.poe_-_The_Valley_Of_Unrest
1.poe_-_The_Village_Street
1.poe_-_To_--
1.poe_-_To_--_(2)
1.poe_-_To_--_(3)
1.poe_-_To_F--
1.poe_-_To_Frances_S._Osgood
1.poe_-_To_Helen_-_1831
1.poe_-_To_Helen_-_1848
1.poe_-_To_Isadore
1.poe_-_To_M--
1.poe_-_To_Marie_Louise_(Shew)
1.poe_-_To_My_Mother
1.poe_-_To_One_Departed
1.poe_-_To_One_In_Paradise
1.poe_-_To_The_Lake
1.poe_-_To_The_River
1.poe_-_Ulalume
1.pp_-_Raga_Dhanashri
1.raa_-_And_YHVH_spoke_to_me_when_I_saw_His_name
1.raa_-_Circles_3_(from_Life_of_the_Future_World)
1.rajh_-_Intimate_Hymn
1.rajh_-_The_Word_Most_Precious
1.rb_-_Abt_Vogler
1.rb_-_After
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_A_Light_Woman
1.rb_-_A_Lovers_Quarrel
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Another_Way_Of_Love
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_A_Pretty_Woman
1.rb_-_A_Serenade_At_The_Villa
1.rb_-_A_Toccata_Of_Galuppi's
1.rb_-_A_Womans_Last_Word
1.rb_-_Before
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Confessions
1.rb_-_Cristina
1.rb_-_De_Gustibus
1.rb_-_Earth's_Immortalities
1.rb_-_Evelyn_Hope
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Garden_Francies
1.rb_-_Holy-Cross_Day
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_In_A_Gondola
1.rb_-_In_A_Year
1.rb_-_Incident_Of_The_French_Camp
1.rb_-_In_Three_Days
1.rb_-_Introduction:_Pippa_Passes
1.rbk_-_Epithalamium
1.rbk_-_He_Shall_be_King!
1.rb_-_Life_In_A_Love
1.rb_-_Love_Among_The_Ruins
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Mesmerism
1.rb_-_My_Last_Duchess
1.rb_-_My_Star
1.rb_-_Nationality_In_Drinks
1.rb_-_Never_the_Time_and_the_Place
1.rb_-_Now!
1.rb_-_Old_Pictures_In_Florence
1.rb_-_O_Lyric_Love
1.rb_-_One_Way_Of_Love
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Parting_At_Morning
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Pippas_Song
1.rb_-_Popularity
1.rb_-_Porphyrias_Lover
1.rb_-_Prospice
1.rb_-_Protus
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Respectability
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Soliloquy_Of_The_Spanish_Cloister
1.rb_-_Song
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Boy_And_the_Angel
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Guardian-Angel
1.rb_-_The_Italian_In_England
1.rb_-_The_Laboratory-Ancien_Rgime
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Lost_Leader
1.rb_-_The_Lost_Mistress
1.rb_-_The_Patriot
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_The_Twins
1.rb_-_Times_Revenges
1.rb_-_Two_In_The_Campagna
1.rb_-_Waring
1.rb_-_Why_I_Am_a_Liberal
1.rb_-_Women_And_Roses
1.rmd_-_Raga_Basant
1.rmpsd_-_Come,_let_us_go_for_a_walk,_O_mind
1.rmpsd_-_Conquer_Death_with_the_drumbeat_Ma!_Ma!_Ma!
1.rmpsd_-_In_the_worlds_busy_market-place,_O_Shyama
1.rmpsd_-_Its_value_beyond_assessment_by_the_mind
1.rmpsd_-_Mother,_am_I_Thine_eight-months_child?
1.rmpsd_-_Mother_this_is_the_grief_that_sorely_grieves_my_heart
1.rmpsd_-_O_Death!_Get_away-_what_canst_thou_do?
1.rmpsd_-_Of_what_use_is_my_going_to_Kasi_any_more?
1.rmpsd_-_O_Mother,_who_really
1.rmpsd_-_Once_for_all,_this_time
1.rmpsd_-_Tell_me,_brother,_what_happens_after_death?
1.rmpsd_-_This_time_I_shall_devour_Thee_utterly,_Mother_Kali!
1.rmpsd_-_Who_in_this_world
1.rmpsd_-_Who_is_that_Syama_woman
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rmr_-_Abishag
1.rmr_-_Adam
1.rmr_-_Again_and_Again
1.rmr_-_A_Sybil
1.rmr_-_Autumn
1.rmr_-_Before_Summer_Rain
1.rmr_-_Black_Cat_(Schwarze_Katze)
1.rmr_-_Blank_Joy
1.rmr_-_Buddha_in_Glory
1.rmr_-_Child_In_Red
1.rmr_-_Death
1.rmr_-_Dedication
1.rmr_-_Dedication_To_M...
1.rmr_-_Elegy_I
1.rmr_-_Elegy_IV
1.rmr_-_Elegy_X
1.rmr_-_Encounter_In_The_Chestnut_Avenue
1.rmr_-_English_translationGerman
1.rmr_-_Eve
1.rmr_-_Evening
1.rmr_-_Extinguish_Thou_My_Eyes
1.rmr_-_Falconry
1.rmr_-_Falling_Stars
1.rmr_-_Fear_of_the_Inexplicable
1.rmr_-_Girl_in_Love
1.rmr_-_Girl's_Lament
1.rmr_-_God_Speaks_To_Each_Of_Us
1.rmr_-_Going_Blind
1.rmr_-_Greek_Love-Talk
1.rmr_-_Growing_Old
1.rmr_-_Heartbeat
1.rmr_-_Lament
1.rmr_-_Lament_(O_how_all_things_are_far_removed)
1.rmr_-_Lament_(Whom_will_you_cry_to,_heart?)
1.rmr_-_Little_Tear-Vase
1.rmr_-_Moving_Forward
1.rmr_-_Narcissus
1.rmr_-_Night_(O_you_whose_countenance)
1.rmr_-_On_Hearing_Of_A_Death
1.rmr_-_Parting
1.rmr_-_Portrait_of_my_Father_as_a_Young_Man
1.rmr_-_Put_Out_My_Eyes
1.rmr_-_Rememberance
1.rmr_-_Sacrifice
1.rmr_-_Self-Portrait
1.rmr_-_Sense_Of_Something_Coming
1.rmr_-_Song
1.rmr_-_Song_Of_The_Orphan
1.rmr_-_Song_Of_The_Women_To_The_Poet
1.rmr_-_Spanish_Dancer
1.rmr_-_Sunset
1.rmr_-_Telling_You_All
1.rmr_-_The_Alchemist
1.rmr_-_The_Grown-Up
1.rmr_-_The_Lovers
1.rmr_-_The_Neighbor
1.rmr_-_The_Poet
1.rmr_-_The_Song_Of_The_Beggar
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_I
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_VI
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_XIII
1.rmr_-_The_Sonnets_To_Orpheus_-_I
1.rmr_-_The_Sonnets_To_Orpheus_-_IV
1.rmr_-_The_Sonnets_To_Orpheus_-_XIX
1.rmr_-_The_Sonnets_To_Orpheus_-_XXV
1.rmr_-_The_Spanish_Dancer
1.rmr_-_The_Swan
1.rmr_-_Time_and_Again
1.rmr_-_To_Lou_Andreas-Salome
1.rmr_-_To_Music
1.rmr_-_Torso_of_an_Archaic_Apollo
1.rmr_-_To_Say_Before_Going_to_Sleep
1.rmr_-_What_Birds_Plunge_Through_Is_Not_The_Intimate_Space
1.rmr_-_What_Fields_Are_As_Fragrant_As_Your_Hands?
1.rmr_-_What_Survives
1.rmr_-_Woman_in_Love
1.rmr_-_You_Who_Never_Arrived
1.rmr_-_You,_you_only,_exist
1.rt_-_(101)_Ever_in_my_life_have_I_sought_thee_with_my_songs_(from_Gitanjali)
1.rt_-_(103)_In_one_salutation_to_thee,_my_God_(from_Gitanjali)
1.rt_-_(1)_Thou_hast_made_me_endless_(from_Gitanjali)
1.rt_-_(38)_I_want_thee,_only_thee_(from_Gitanjali)
1.rt_-_(75)_Thy_gifts_to_us_mortals_fulfil_all_our_needs_(from_Gitanjali)
1.rt_-_(80)_I_am_like_a_remnant_of_a_cloud_of_autumn_(from_Gitanjali)
1.rt_-_(84)_It_is_the_pang_of_separation_that_spreads_throughout_the_world_(from_Gitanjali)
1.rt_-_A_Dream
1.rt_-_A_Hundred_Years_Hence
1.rt_-_Akash_Bhara_Surya_Tara_Biswabhara_Pran_(Translation)
1.rt_-_All_These_I_Loved
1.rt_-_Along_The_Way
1.rt_-_And_In_Wonder_And_Amazement_I_Sing
1.rt_-_At_The_End_Of_The_Day
1.rt_-_At_The_Last_Watch
1.rt_-_Authorship
1.rt_-_Babys_Way
1.rt_-_Babys_World
1.rt_-_Beggarly_Heart
1.rt_-_Birth_Story
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Brink_Of_Eternity
1.rt_-_Broken_Song
1.rt_-_Chain_Of_Pearls
1.rt_-_Clouds_And_Waves
1.rt_-_Compensation
1.rt_-_Cruel_Kindness
1.rt_-_Death
1.rt_-_Defamation
1.rt_-_Distant_Time
1.rt_-_Dream_Girl
1.rt_-_Dungeon
1.rt_-_Endless_Time
1.rt_-_Face_To_Face
1.rt_-_Fairyland
1.rt_-_Farewell
1.rt_-_Fireflies
1.rt_-_Fool
1.rt_-_Freedom
1.rt_-_From_Afar
1.rt_-_Gift_Of_The_Great
1.rt_-_Gitanjali
1.rt_-_Hard_Times
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_I
1.rt_-_I_Am_Restless
1.rt_-_I_Cast_My_Net_Into_The_Sea
1.rt_-_I_Found_A_Few_Old_Letters
1.rt_-_In_The_Country
1.rt_-_I_touch_God_in_my_song
1.rt_-_Journey_Home
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Krishnakali
1.rt_-_Lamp_Of_Love
1.rt_-_Last_Curtain
1.rt_-_Leave_This
1.rt_-_Little_Flute
1.rt_-_Little_Of_Me
1.rt_-_Lord_Of_My_Life
1.rt_-_Lost_Star
1.rt_-_Lost_Time
1.rt_-_Lovers_Gifts_IV_-_She_Is_Near_To_My_Heart
1.rt_-_Lovers_Gifts_LII_-_Tired_Of_Waiting
1.rt_-_Lovers_Gifts_LVIII_-_Things_Throng_And_Laugh
1.rt_-_Lovers_Gifts_VIII_-_There_Is_Room_For_You
1.rt_-_Lovers_Gifts_V_-_I_Would_Ask_For_Still_More
1.rt_-_Lovers_Gifts_XIX_-_It_Is_Written_In_The_Book
1.rt_-_Lovers_Gifts_XL_-_A_Message_Came
1.rt_-_Lovers_Gifts_XLII_-_Are_You_A_Mere_Picture
1.rt_-_Lovers_Gifts_XLIII_-_Dying,_You_Have_Left_Behind
1.rt_-_Lovers_Gifts_XLVIII_-_I_Travelled_The_Old_Road
1.rt_-_Lovers_Gifts_XLVII_-_The_Road_Is
1.rt_-_Lovers_Gifts_XVIII_-_Your_Days
1.rt_-_Lovers_Gifts_XVI_-_She_Dwelt_Here_By_The_Pool
1.rt_-_Lovers_Gifts_XXII_-_I_Shall_Gladly_Suffer
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_Maya
1.rt_-_My_Dependence
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_My_Polar_Star
1.rt_-_My_Pole_Star
1.rt_-_My_Present
1.rt_-_Ocean_Of_Forms
1.rt_-_Old_Letters_
1.rt_-_One_Day_In_Spring....
1.rt_-_Only_Thee
1.rt_-_On_many_an_idle_day_have_I_grieved_over_lost_time_(from_Gitanjali)
1.rt_-_On_The_Nature_Of_Love
1.rt_-_On_The_Seashore
1.rt_-_Our_Meeting
1.rt_-_Palm_Tree
1.rt_-_Patience
1.rt_-_Playthings
1.rt_-_Purity
1.rt_-_Rare
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Roaming_Cloud
1.rt_-_Sail_Away
1.rt_-_Salutation
1.rt_-_Senses
1.rt_-_She
1.rt_-_Shyama
1.rt_-_Silent_Steps
1.rt_-_Sit_Smiling
1.rt_-_Sleep-Stealer
1.rt_-_Still_Heart
1.rt_-_Stray_Birds_01_-_10
1.rt_-_Stray_Birds_31_-_40
1.rt_-_Stray_Birds_51_-_60
1.rt_-_Stray_Birds_61_-_70
1.rt_-_Stray_Birds_81_-_90
1.rt_-_Superior
1.rt_-_Sympathy
1.rt_-_The_Astronomer
1.rt_-_The_Beginning
1.rt_-_The_Boat
1.rt_-_The_Call_Of_The_Far
1.rt_-_The_Champa_Flower
1.rt_-_The_Child-Angel
1.rt_-_The_End
1.rt_-_The_Flower-School
1.rt_-_The_Further_Bank
1.rt_-_The_Gardener_IV_-_Ah_Me
1.rt_-_The_Gardener_IX_-_When_I_Go_Alone_At_Night
1.rt_-_The_Gardener_LXIV_-_I_Spent_My_Day
1.rt_-_The_Gardener_LXIX_-_I_Hunt_For_The_Golden_Stag
1.rt_-_The_Gardener_LXVIII_-_None_Lives_For_Ever,_Brother
1.rt_-_The_Gardener_LXXXIII_-_She_Dwelt_On_The_Hillside
1.rt_-_The_Gardener_LXXXI_-_Why_Do_You_Whisper_So_Faintly
1.rt_-_The_Gardener_XI_-_Come_As_You_Are
1.rt_-_The_Gardener_XL_-_An_Unbelieving_Smile
1.rt_-_The_Gardener_XLIII_-_No,_My_Friends
1.rt_-_The_Gardener_XLII_-_O_Mad,_Superbly_Drunk
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rt_-_The_Gardener_XLVI_-_You_Left_Me
1.rt_-_The_Gardener_XLV_-_To_The_Guests
1.rt_-_The_Gardener_XVI_-_Hands_Cling_To_Eyes
1.rt_-_The_Gardener_XXIX_-_Speak_To_Me_My_Love
1.rt_-_The_Gardener_XXVIII_-_Your_Questioning_Eyes
1.rt_-_The_Gardener_XXVII_-_Trust_Love
1.rt_-_The_Gardener_XXVI_-_What_Comes_From_Your_Willing_Hands
1.rt_-_The_Gardener_XXXIV_-_Do_Not_Go,_My_Love
1.rt_-_The_Gardener_XXXVIII_-_My_Love,_Once_Upon_A_Time
1.rt_-_The_Gift
1.rt_-_The_Golden_Boat
1.rt_-_The_Hero
1.rt_-_The_Hero(2)
1.rt_-_The_Homecoming
1.rt_-_The_Journey
1.rt_-_The_Judge
1.rt_-_The_Kiss
1.rt_-_The_Land_Of_The_Exile
1.rt_-_The_Last_Bargain
1.rt_-_The_Little_Big_Man
1.rt_-_The_Lost_Star
1.rt_-_The_Merchant
1.rt_-_The_Music_Of_The_Rains
1.rt_-_The_Portrait
1.rt_-_The_Rainy_Day
1.rt_-_The_Recall
1.rt_-_The_Sailor
1.rt_-_The_Unheeded_Pageant
1.rt_-_The_Wicked_Postman
1.rt_-_This_Dog
1.rt_-_Threshold
1.rt_-_Tumi_Sandhyar_Meghamala_-_You_Are_A_Cluster_Of_Clouds_-_Translation
1.rt_-_Twelve_OClock
1.rt_-_Unending_Love
1.rt_-_Ungrateful_Sorrow
1.rt_-_Untimely_Leave
1.rt_-_Unyielding
1.rt_-_Urvashi
1.rt_-_Vocation
1.rt_-_We_Are_To_Play_The_Game_Of_Death
1.rt_-_When_I_Go_Alone_At_Night
1.rt_-_Where_Shadow_Chases_Light
1.rt_-_Where_The_Mind_Is_Without_Fear
1.rt_-_Who_are_You,_who_keeps_my_heart_awake?_(from_The_Lover_of_God)
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.rvd_-_How_to_Escape?
1.rvd_-_If_You_are_a_mountain
1.rvd_-_The_Name_alone_is_the_Truth
1.rvd_-_Upon_seeing_poverty
1.rvd_-_When_I_existed
1.rvd_-_You_are_me,_and_I_am_You
1.rwe_-_Alphonso_Of_Castile
1.rwe_-_Art
1.rwe_-_Astrae
1.rwe_-_Bacchus
1.rwe_-_Blight
1.rwe_-_Boston
1.rwe_-_Boston_Hymn
1.rwe_-_Celestial_Love
1.rwe_-_Character
1.rwe_-_Compensation
1.rwe_-_Culture
1.rwe_-_Days
1.rwe_-_Dirge
1.rwe_-_Dmonic_Love
1.rwe_-_Each_And_All
1.rwe_-_Etienne_de_la_Boce
1.rwe_-_Experience
1.rwe_-_Fable
1.rwe_-_Fate
1.rwe_-_Flower_Chorus
1.rwe_-_Forebearance
1.rwe_-_Forerunners
1.rwe_-_Friendship
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_From_the_Persian_of_Hafiz_II
1.rwe_-_Gnothi_Seauton
1.rwe_-_Good-bye
1.rwe_-_Guy
1.rwe_-_Hamatreya
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_Life_Is_Great
1.rwe_-_Love_And_Thought
1.rwe_-_Lover's_Petition
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_Merlin_II
1.rwe_-_Mithridates
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_My_Garden
1.rwe_-_Nature
1.rwe_-_Nemesis
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_Ode_To_Beauty
1.rwe_-_Politics
1.rwe_-_Quatrains
1.rwe_-_Rubies
1.rwe_-_Saadi
1.rwe_-_Seashore
1.rwe_-_Self_Reliance
1.rwe_-_Solution
1.rwe_-_Song_of_Nature
1.rwe_-_Suum_Cuique
1.rwe_-_Tact
1.rwe_-_Terminus
1.rwe_-_The_Adirondacs
1.rwe_-_The_Bell
1.rwe_-_The_Cumberland
1.rwe_-_The_Days_Ration
1.rwe_-_The_Enchanter
1.rwe_-_The_Forerunners
1.rwe_-_The_Humble_Bee
1.rwe_-_The_Lords_of_Life
1.rwe_-_The_Park
1.rwe_-_The_Past
1.rwe_-_The_Problem
1.rwe_-_The_Rhodora_-_On_Being_Asked,_Whence_Is_The_Flower?
1.rwe_-_The_River_Note
1.rwe_-_The_Romany_Girl
1.rwe_-_The_Snowstorm
1.rwe_-_The_Sphinx
1.rwe_-_The_Test
1.rwe_-_The_Titmouse
1.rwe_-_The_Visit
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_To_Ellen,_At_The_South
1.rwe_-_To_J.W.
1.rwe_-_To_Rhea
1.rwe_-_Two_Rivers
1.rwe_-_Uriel
1.rwe_-_Voluntaries
1.rwe_-_Wakdeubsankeit
1.rwe_-_Waves
1.rwe_-_Wealth
1.rwe_-_Woodnotes
1.rwe_-_Worship
1.sb_-_Precious_Treatise_on_Preservation_of_Unity_on_the_Great_Way
1.sb_-_Spirit_and_energy_should_be_clear_as_the_night_air
1.sb_-_The_beginning_of_the_sustenance_of_life
1.sca_-_Happy,_indeed,_is_she_whom_it_is_given_to_share_this_sacred_banquet
1.sca_-_O_blessed_poverty
1.sca_-_What_you_hold,_may_you_always_hold
1.sca_-_When_You_have_loved,_You_shall_be_chaste
1.sdi_-_All_Adams_offspring_form_one_family_tree
1.sdi_-_Have_no_doubts_because_of_trouble_nor_be_thou_discomfited
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.sdi_-_In_Love
1.sdi_-_To_the_wall_of_the_faithful_what_sorrow,_when_pillared_securely_on_thee?
1.sfa_-_Exhortation_to_St._Clare_and_Her_Sisters
1.sfa_-_Let_the_whole_of_mankind_tremble
1.sfa_-_Let_us_desire_nothing_else
1.sfa_-_Prayer_from_A_Letter_to_the_Entire_Order
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sfa_-_The_Canticle_of_Brother_Sun
1.sfa_-_The_Praises_of_God
1.sfa_-_The_Salutation_of_the_Virtues
1.shvb_-_Ave_generosa_-_Hymn_to_the_Virgin
1.shvb_-_Columba_aspexit_-_Sequence_for_Saint_Maximin
1.shvb_-_De_Spiritu_Sancto_-_To_the_Holy_Spirit
1.shvb_-_Laus_Trinitati_-_Antiphon_for_the_Trinity
1.shvb_-_O_Euchari_in_leta_via_-_Sequence_for_Saint_Eucharius
1.shvb_-_O_ignee_Spiritus_-_Hymn_to_the_Holy_Spirit
1.shvb_-_O_ignis_Spiritus_Paracliti
1.shvb_-_O_mirum_admirandum_-_Antiphon_for_Saint_Disibod
1.shvb_-_O_virga_mediatrix_-_Alleluia-verse_for_the_Virgin
1.shvb_-_O_Virtus_Sapientiae_-_O_Moving_Force_of_Wisdom
1.sig_-_Before_I_was,_Thy_mercy_came_to_me
1.sig_-_Come_to_me_at_dawn,_my_beloved,_and_go_with_me
1.sig_-_Ecstasy
1.sig_-_Humble_of_Spirit
1.sig_-_I_Sought_Thee_Daily
1.sig_-_Lord_of_the_World
1.sig_-_Rise_and_open_the_door_that_is_shut
1.sig_-_Thou_art_One
1.sig_-_Thou_art_the_Supreme_Light
1.sig_-_Where_Will_I_Find_You
1.sig_-_Who_can_do_as_Thy_deeds
1.sig_-_Who_could_accomplish_what_youve_accomplished
1.sig_-_You_are_wise_(from_From_Kingdoms_Crown)
1.sjc_-_Dark_Night
1.sjc_-_I_Entered_the_Unknown
1.sjc_-_I_Live_Yet_Do_Not_Live_in_Me
1.sjc_-_Loves_Living_Flame
1.sjc_-_Not_for_All_the_Beauty
1.sjc_-_Song_of_the_Soul_That_Delights_in_Knowing_God_by_Faith
1.sjc_-_The_Fountain
1.sjc_-_Without_a_Place_and_With_a_Place
1.sk_-_Is_there_anyone_in_the_universe
1.snk_-_Endless_is_my_Wealth
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.snt_-_By_what_boundless_mercy,_my_Savior
1.snt_-_How_are_You_at_once_the_source_of_fire
1.snt_-_How_is_it_I_can_love_You
1.snt_-_In_the_midst_of_that_night,_in_my_darkness
1.snt_-_O_totally_strange_and_inexpressible_marvel!
1.snt_-_The_fire_rises_in_me
1.snt_-_The_Light_of_Your_Way
1.snt_-_We_awaken_in_Christs_body
1.snt_-_What_is_this_awesome_mystery
1.snt_-_You,_oh_Christ,_are_the_Kingdom_of_Heaven
1.srd_-_Krishna_Awakes
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srmd_-_Companion
1.srmd_-_Once_I_was_bathed_in_the_Light_of_Truth_within
1.srmd_-_The_universe
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Necklet_of_Nine_Gems
1.srm_-_The_Song_of_the_Poppadum
1.ss_-_Outside_the_door_I_made_but_dont_close
1.ss_-_Paper_windows_bamboo_walls_hedge_of_hibiscus
1.stav_-_I_Live_Without_Living_In_Me
1.stav_-_In_the_Hands_of_God
1.stav_-_Let_nothing_disturb_thee
1.stav_-_My_Beloved_One_is_Mine
1.stav_-_Oh_Exceeding_Beauty
1.stav_-_On_Those_Words_I_am_for_My_Beloved
1.stl_-_The_Atom_of_Jesus-Host
1.stl_-_The_Divine_Dew
1.sv_-_Kali_the_Mother
1.sv_-_Song_of_the_Sanyasin
1.tc_-_After_Liu_Chai-Sangs_Poem
1.tc_-_Autumn_chrysanthemums_have_beautiful_color
1.tc_-_Success_and_failure?_No_known_address
1.tc_-_Unsettled,_a_bird_lost_from_the_flock
1.tm_-_A_Messenger_from_the_Horizon
1.tm_-_A_Practical_Program_for_Monks
1.tm_-_A_Psalm
1.tm_-_Aubade_--_The_City
1.tm_-_Follow_my_ways_and_I_will_lead_you
1.tm_-_In_Silence
1.tm_-_Night-Flowering_Cactus
1.tm_-_O_Sweet_Irrational_Worship
1.tm_-_Stranger
1.tm_-_The_Fall
1.tm_-_When_in_the_soul_of_the_serene_disciple
1.tr_-_At_Master_Do's_Country_House
1.tr_-_Blending_With_The_Wind
1.tr_-_First_Days_Of_Spring_-_The_sky
1.tr_-_For_Children_Killed_In_A_Smallpox_Epidemic
1.tr_-_Have_You_Forgotten_Me
1.tr_-_How_Can_I_Possibly_Sleep
1.tr_-_In_A_Dilapidated_Three-Room_Hut
1.tr_-_In_My_Youth_I_Put_Aside_My_Studies
1.tr_-_In_The_Morning
1.tr_-_I_Watch_People_In_The_World
1.tr_-_Midsummer
1.tr_-_Orchid
1.tr_-_Reply_To_A_Friend
1.tr_-_Returning_To_My_Native_Village
1.tr_-_Teishin
1.tr_-_The_Way_Of_The_Holy_Fool
1.tr_-_The_Wind_Has_Settled
1.tr_-_The_Winds_Have_Died
1.tr_-_This_World
1.tr_-_Though_Frosts_come_down
1.tr_-_Three_Thousand_Worlds
1.tr_-_When_All_Thoughts
1.tr_-_When_I_Was_A_Lad
1.tr_-_White_Hair
1.tr_-_You_Stop_To_Point_At_The_Moon_In_The_Sky
1.vpt_-_All_my_inhibition_left_me_in_a_flash
1.vpt_-_As_the_mirror_to_my_hand
1.vpt_-_He_promised_hed_return_tomorrow
1.vpt_-_My_friend,_I_cannot_answer_when_you_ask_me_to_explain
1.vpt_-_The_moon_has_shone_upon_me
1.wb_-_Auguries_of_Innocence
1.wb_-_Awake!_awake_O_sleeper_of_the_land_of_shadows
1.wb_-_Hear_the_voice_of_the_Bard!
1.wb_-_Of_the_Sleep_of_Ulro!_and_of_the_passage_through
1.wb_-_Reader!_of_books!_of_heaven
1.wb_-_The_Divine_Image
1.wb_-_The_Errors_of_Sacred_Codes_(from_The_Marriage_of_Heaven_and_Hell)
1.wb_-_Trembling_I_sit_day_and_night
1.wby_-_A_Bronze_Head
1.wby_-_A_Cradle_Song
1.wby_-_A_Crazed_Girl
1.wby_-_Adams_Curse
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Dream_Of_A_Blessed_Spirit
1.wby_-_A_Drinking_Song
1.wby_-_A_Drunken_Mans_Praise_Of_Sobriety
1.wby_-_A_Faery_Song
1.wby_-_After_Long_Silence
1.wby_-_A_Last_Confession
1.wby_-_All_Souls_Night
1.wby_-_A_Lovers_Quarrel_Among_the_Fairies
1.wby_-_Alternative_Song_For_The_Severed_Head_In_The_King_Of_The_Great_Clock_Tower
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_II._Human_Dignity
1.wby_-_A_Man_Young_And_Old_-_IX._The_Secrets_Of_The_Old
1.wby_-_A_Man_Young_And_Old_-_VI._His_Memories
1.wby_-_A_Man_Young_And_Old_-_VIII._Summer_And_Spring
1.wby_-_A_Man_Young_And_Old_-_V._The_Empty_Cup
1.wby_-_A_Man_Young_And_Old_-_X._His_Wildness
1.wby_-_A_Man_Young_And_Old_-_XI._From_Oedipus_At_Colonus
1.wby_-_A_Memory_Of_Youth
1.wby_-_A_Model_For_The_Laureate
1.wby_-_Among_School_Children
1.wby_-_An_Acre_Of_Grass
1.wby_-_Anashuya_And_Vijaya
1.wby_-_An_Image_From_A_Past_Life
1.wby_-_An_Irish_Airman_Foresees_His_Death
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_A_Prayer_For_My_Son
1.wby_-_A_Prayer_For_Old_Age
1.wby_-_A_Prayer_On_Going_Into_My_House
1.wby_-_Are_You_Content?
1.wby_-_A_Song_From_The_Player_Queen
1.wby_-_A_Stick_Of_Incense
1.wby_-_At_Galway_Races
1.wby_-_A_Thought_From_Propertius
1.wby_-_At_The_Abbey_Theatre
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Baile_And_Aillinn
1.wby_-_Beautiful_Lofty_Things
1.wby_-_Before_The_World_Was_Made
1.wby_-_Blood_And_The_Moon
1.wby_-_Broken_Dreams
1.wby_-_Brown_Penny
1.wby_-_Byzantium
1.wby_-_Colonel_Martin
1.wby_-_Colonus_Praise
1.wby_-_Come_Gather_Round_Me,_Parnellites
1.wby_-_Consolation
1.wby_-_Coole_Park_1929
1.wby_-_Coole_Park_And_Ballylee,_1931
1.wby_-_Crazy_Jane_And_Jack_The_Journeyman
1.wby_-_Crazy_Jane_And_The_Bishop
1.wby_-_Crazy_Jane_Grown_Old_Looks_At_The_Dancers
1.wby_-_Crazy_Jane_On_God
1.wby_-_Crazy_Jane_On_The_Day_Of_Judgment
1.wby_-_Crazy_Jane_Reproved
1.wby_-_Crazy_Jane_Talks_With_The_Bishop
1.wby_-_Cuchulains_Fight_With_The_Sea
1.wby_-_Death
1.wby_-_Demon_And_Beast
1.wby_-_Do_Not_Love_Too_Long
1.wby_-_Down_By_The_Salley_Gardens
1.wby_-_Easter_1916
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Ephemera
1.wby_-_Fallen_Majesty
1.wby_-_Father_And_Child
1.wby_-_Fergus_And_The_Druid
1.wby_-_Fiddler_Of_Dooney
1.wby_-_For_Anne_Gregory
1.wby_-_Friends
1.wby_-_From_A_Full_Moon_In_March
1.wby_-_Girls_Song
1.wby_-_Gratitude_To_The_Unknown_Instructors
1.wby_-_He_Bids_His_Beloved_Be_At_Peace
1.wby_-_He_Gives_His_Beloved_Certain_Rhymes
1.wby_-_He_Mourns_For_The_Change_That_Has_Come_Upon_Him_And_His_Beloved,_And_Longs_For_The_End_Of_The_World
1.wby_-_Her_Anxiety
1.wby_-_Her_Dream
1.wby_-_He_Remembers_Forgotten_Beauty
1.wby_-_Her_Triumph
1.wby_-_Her_Vision_In_The_Wood
1.wby_-_He_Tells_Of_A_Valley_Full_Of_Lovers
1.wby_-_He_Tells_Of_The_Perfect_Beauty
1.wby_-_He_Thinks_Of_His_Past_Greatness_When_A_Part_Of_The_Constellations_Of_Heaven
1.wby_-_He_Thinks_Of_Those_Who_Have_Spoken_Evil_Of_His_Beloved
1.wby_-_High_Talk
1.wby_-_His_Bargain
1.wby_-_His_Confidence
1.wby_-_Hound_Voice
1.wby_-_I_Am_Of_Ireland
1.wby_-_In_Memory_Of_Alfred_Pollexfen
1.wby_-_In_Memory_Of_Eva_Gore-Booth_And_Con_Markiewicz
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_In_Taras_Halls
1.wby_-_In_The_Seven_Woods
1.wby_-_Into_The_Twilight
1.wby_-_John_Kinsellas_Lament_For_Mr._Mary_Moore
1.wby_-_King_And_No_King
1.wby_-_Lapis_Lazuli
1.wby_-_Leda_And_The_Swan
1.wby_-_Lines_Written_In_Dejection
1.wby_-_Long-Legged_Fly
1.wby_-_Love_Song
1.wby_-_Lullaby
1.wby_-_Maid_Quiet
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Men_Improve_With_The_Years
1.wby_-_Michael_Robartes_And_The_Dancer
1.wby_-_Mohini_Chatterjee
1.wby_-_Never_Give_All_The_Heart
1.wby_-_News_For_The_Delphic_Oracle
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_Now_as_at_all_times
1.wby_-_Old_Memory
1.wby_-_Old_Tom_Again
1.wby_-_On_A_Picture_Of_A_Black_Centaur_By_Edmund_Dulac
1.wby_-_On_A_Political_Prisoner
1.wby_-_On_Woman
1.wby_-_Owen_Aherne_And_His_Dancers
1.wby_-_Parnell
1.wby_-_Parnells_Funeral
1.wby_-_Parting
1.wby_-_Paudeen
1.wby_-_Peace
1.wby_-_Presences
1.wby_-_Quarrel_In_Old_Age
1.wby_-_Red_Hanrahans_Song_About_Ireland
1.wby_-_Responsibilities_-_Closing
1.wby_-_Responsibilities_-_Introduction
1.wby_-_Roger_Casement
1.wby_-_Running_To_Paradise
1.wby_-_Sailing_to_Byzantium
1.wby_-_September_1913
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Slim_adolescence_that_a_nymph_has_stripped,
1.wby_-_Solomon_And_The_Witch
1.wby_-_Solomon_To_Sheba
1.wby_-_Stream_And_Sun_At_Glendalough
1.wby_-_Supernatural_Songs
1.wby_-_Symbols
1.wby_-_The_Apparitions
1.wby_-_The_Arrow
1.wby_-_The_Attack_On_the_Playboy_Of_The_Western_World,_1907
1.wby_-_The_Ballad_Of_Father_Gilligan
1.wby_-_The_Ballad_Of_Father_OHart
1.wby_-_The_Ballad_Of_Moll_Magee
1.wby_-_The_Ballad_Of_The_Foxhunter
1.wby_-_The_Balloon_Of_The_Mind
1.wby_-_The_Black_Tower
1.wby_-_The_Blessed
1.wby_-_The_Cap_And_Bells
1.wby_-_The_Cat_And_The_Moon
1.wby_-_The_Chambermaids_First_Song
1.wby_-_The_Choice
1.wby_-_The_Circus_Animals_Desertion
1.wby_-_The_Cloak,_The_Boat_And_The_Shoes
1.wby_-_The_Cold_Heaven
1.wby_-_The_Collar-Bone_Of_A_Hare
1.wby_-_The_Coming_Of_Wisdom_With_Time
1.wby_-_The_Countess_Cathleen_In_Paradise
1.wby_-_The_Crazed_Moon
1.wby_-_The_Curse_Of_Cromwell
1.wby_-_The_Dancer_At_Cruachan_And_Cro-Patrick
1.wby_-_The_Death_of_Cuchulain
1.wby_-_The_Dedication_To_A_Book_Of_Stories_Selected_From_The_Irish_Novelists
1.wby_-_The_Delphic_Oracle_Upon_Plotinus
1.wby_-_The_Dolls
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Everlasting_Voices
1.wby_-_The_Fairy_Pendant
1.wby_-_The_Falling_Of_The_Leaves
1.wby_-_The_Fisherman
1.wby_-_The_Folly_Of_Being_Comforted
1.wby_-_The_Fool_By_The_Roadside
1.wby_-_The_Ghost_Of_Roger_Casement
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Grey_Rock
1.wby_-_The_Gyres
1.wby_-_The_Happy_Townland
1.wby_-_The_Hawk
1.wby_-_The_Hosting_Of_The_Sidhe
1.wby_-_The_Host_Of_The_Air
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Indian_Upon_God
1.wby_-_The_Ladys_First_Song
1.wby_-_The_Ladys_Second_Song
1.wby_-_The_Ladys_Third_Song
1.wby_-_The_Lake_Isle_Of_Innisfree
1.wby_-_The_Leaders_Of_The_Crowd
1.wby_-_The_Lover_Asks_Forgiveness_Because_Of_His_Many_Moods
1.wby_-_The_Lover_Pleads_With_His_Friend_For_Old_Friends
1.wby_-_The_Lover_Speaks_To_The_Hearers_Of_His_Songs_In_Coming_Days
1.wby_-_The_Lover_Tells_Of_The_Rose_In_His_Heart
1.wby_-_The_Madness_Of_King_Goll
1.wby_-_The_Magi
1.wby_-_The_Man_And_The_Echo
1.wby_-_The_Man_Who_Dreamed_Of_Faeryland
1.wby_-_The_Mask
1.wby_-_The_Moods
1.wby_-_The_Mother_Of_God
1.wby_-_The_Mountain_Tomb
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_New_Faces
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Old_Men_Admiring_Themselves_In_The_Water
1.wby_-_The_Old_Pensioner.
1.wby_-_The_ORahilly
1.wby_-_The_People
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Pilgrim
1.wby_-_The_Pity_Of_Love
1.wby_-_The_Players_Ask_For_A_Blessing_On_The_Psalteries_And_On_Themselves
1.wby_-_The_Poet_Pleads_With_The_Elemental_Powers
1.wby_-_The_Ragged_Wood
1.wby_-_The_Results_Of_Thought
1.wby_-_The_Rose_In_The_Deeps_Of_His_Heart
1.wby_-_The_Rose_Of_Battle
1.wby_-_The_Rose_Of_Peace
1.wby_-_The_Rose_Of_The_World
1.wby_-_The_Rose_Tree
1.wby_-_The_Sad_Shepherd
1.wby_-_The_Saint_And_The_Hunchback
1.wby_-_The_Scholars
1.wby_-_These_Are_The_Clouds
1.wby_-_The_Second_Coming
1.wby_-_The_Secret_Rose
1.wby_-_The_Seven_Sages
1.wby_-_The_Shadowy_Waters_-_Introduction
1.wby_-_The_Shadowy_Waters_-_The_Harp_Of_Aengus
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Song_Of_The_Happy_Shepherd
1.wby_-_The_Song_Of_Wandering_Aengus
1.wby_-_The_Sorrow_Of_Love
1.wby_-_The_Spirit_Medium
1.wby_-_The_Statesmans_Holiday
1.wby_-_The_Statues
1.wby_-_The_Stolen_Child
1.wby_-_The_Three_Beggars
1.wby_-_The_Three_Bushes
1.wby_-_The_Three_Hermits
1.wby_-_The_Three_Monuments
1.wby_-_The_Tower
1.wby_-_The_Two_Kings
1.wby_-_The_Two_Trees
1.wby_-_The_Unappeasable_Host
1.wby_-_The_Valley_Of_The_Black_Pig
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_Wheel
1.wby_-_The_White_Birds
1.wby_-_The_Wild_Old_Wicked_Man
1.wby_-_The_Wild_Swans_At_Coole
1.wby_-_The_Winding_Stair
1.wby_-_The_Withering_Of_The_Boughs
1.wby_-_Those_Dancing_Days_Are_Gone
1.wby_-_Those_Images
1.wby_-_Three_Marching_Songs
1.wby_-_Three_Movements
1.wby_-_Three_Songs_To_The_One_Burden
1.wby_-_Three_Songs_To_The_Same_Tune
1.wby_-_Three_Things
1.wby_-_To_A_Child_Dancing_In_The_Wind
1.wby_-_To_A_Friend_Whose_Work_Has_Come_To_Nothing
1.wby_-_To_A_Squirrel_At_Kyle-Na-No
1.wby_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.wby_-_To_A_Young_Beauty
1.wby_-_To_A_Young_Girl
1.wby_-_To_Be_Carved_On_A_Stone_At_Thoor_Ballylee
1.wby_-_To_Ireland_In_The_Coming_Times
1.wby_-_Tom_At_Cruachan
1.wby_-_Tom_The_Lunatic
1.wby_-_To_Some_I_Have_Talked_With_By_The_Fire
1.wby_-_To_The_Rose_Upon_The_Rood_Of_Time
1.wby_-_Towards_Break_Of_Day
1.wby_-_Two_Songs_From_A_Play
1.wby_-_Two_Songs_Of_A_Fool
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.wby_-_Two_Years_Later
1.wby_-_Under_Ben_Bulben
1.wby_-_Under_Saturn
1.wby_-_Under_The_Moon
1.wby_-_Under_The_Round_Tower
1.wby_-_Upon_A_Dying_Lady
1.wby_-_Upon_A_House_Shaken_By_The_Land_Agitation
1.wby_-_Vacillation
1.wby_-_What_Then?
1.wby_-_What_Was_Lost
1.wby_-_Where_My_Books_go
1.wby_-_Who_Goes_With_Fergus?
1.wby_-_Why_Should_Not_Old_Men_Be_Mad?
1.wby_-_Words
1.wby_-_Young_Mans_Song
1.whitman_-_1861
1.whitman_-_Aboard_At_A_Ships_Helm
1.whitman_-_A_Boston_Ballad
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_A_child_said,_What_is_the_grass?
1.whitman_-_Adieu_To_A_Solider
1.whitman_-_After_an_Interval
1.whitman_-_After_The_Sea-Ship
1.whitman_-_Ages_And_Ages,_Returning_At_Intervals
1.whitman_-_A_Hand-Mirror
1.whitman_-_Ah_Poverties,_Wincings_Sulky_Retreats
1.whitman_-_A_Leaf_For_Hand_In_Hand
1.whitman_-_All_Is_Truth
1.whitman_-_A_March_In_The_Ranks,_Hard-prest
1.whitman_-_American_Feuillage
1.whitman_-_An_Army_Corps_On_The_March
1.whitman_-_Apostroph
1.whitman_-_Are_You_The_New_Person,_Drawn_Toward_Me?
1.whitman_-_A_Riddle_Song
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_At_Thy_Portals_Also_Death
1.whitman_-_As_Consequent,_Etc.
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_As_I_Ebbd_With_the_Ocean_of_Life
1.whitman_-_A_Sight_in_Camp_in_the_Daybreak_Gray_and_Dim
1.whitman_-_As_I_Lay_With_My_Head_in_Your_Lap,_Camerado
1.whitman_-_As_I_Ponderd_In_Silence
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_As_I_Walk_These_Broad,_Majestic_Days
1.whitman_-_A_Song
1.whitman_-_Assurances
1.whitman_-_As_The_Time_Draws_Nigh
1.whitman_-_As_Toilsome_I_Wanderd
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Bathed_In_Wars_Perfume
1.whitman_-_Beginners
1.whitman_-_Beginning_My_Studies
1.whitman_-_Behavior
1.whitman_-_Bivouac_On_A_Mountain_Side
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_Camps_Of_Green
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_City_Of_Ships
1.whitman_-_Come,_Said_My_Soul
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Darest_Thou_Now_O_Soul
1.whitman_-_Delicate_Cluster
1.whitman_-_Despairing_Cries
1.whitman_-_Dirge_For_Two_Veterans
1.whitman_-_Drum-Taps
1.whitman_-_Earth!_my_Likeness!
1.whitman_-_Eidolons
1.whitman_-_Election_Day,_November_1884
1.whitman_-_Elemental_Drifts
1.whitman_-_Ethiopia_Saluting_The_Colors
1.whitman_-_Europe,_The_72d_And_73d_Years_Of_These_States
1.whitman_-_Excelsior
1.whitman_-_Faces
1.whitman_-_For_You,_O_Democracy
1.whitman_-_France,_The_18th_Year_Of_These_States
1.whitman_-_From_Far_Dakotas_Canons
1.whitman_-_From_Paumanok_Starting
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Germs
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_Gliding_Over_All
1.whitman_-_God
1.whitman_-_Good-Bye_My_Fancy!
1.whitman_-_Great_Are_The_Myths
1.whitman_-_Had_I_the_Choice
1.whitman_-_Hast_Never_Come_To_Thee_An_Hour
1.whitman_-_Here_The_Frailest_Leaves_Of_Me
1.whitman_-_How_Solemn_As_One_By_One
1.whitman_-_I_Am_He_That_Aches_With_Love
1.whitman_-_I_Dreamd_In_A_Dream
1.whitman_-_I_Heard_You,_Solemn-sweep_Pipes_Of_The_Organ
1.whitman_-_I_Hear_It_Was_Charged_Against_Me
1.whitman_-_In_Cabind_Ships_At_Sea
1.whitman_-_In_Former_Songs
1.whitman_-_In_Midnight_Sleep
1.whitman_-_In_Paths_Untrodden
1.whitman_-_Inscription
1.whitman_-_In_The_New_Garden_In_All_The_Parts
1.whitman_-_I_Saw_In_Louisiana_A_Live_Oak_Growing
1.whitman_-_I_Saw_Old_General_At_Bay
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_I_Sit_And_Look_Out
1.whitman_-_Italian_Music_In_Dakota
1.whitman_-_I_Was_Looking_A_Long_While
1.whitman_-_I_Will_Take_An_Egg_Out_Of_The_Robins_Nest
1.whitman_-_Kosmos
1.whitman_-_Laws_For_Creations
1.whitman_-_Locations_And_Times
1.whitman_-_Longings_For_Home
1.whitman_-_Long_I_Thought_That_Knowledge
1.whitman_-_Long,_Too_Long_America
1.whitman_-_Lo!_Victress_On_The_Peaks
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Mannahatta
1.whitman_-_Mediums
1.whitman_-_Me_Imperturbe
1.whitman_-_Miracles
1.whitman_-_My_Picture-Gallery
1.whitman_-_Myself_And_Mine
1.whitman_-_Native_Moments
1.whitman_-_Night_On_The_Prairies
1.whitman_-_Not_Heat_Flames_Up_And_Consumes
1.whitman_-_Not_Heaving_From_My_Ribbd_Breast_Only
1.whitman_-_Not_The_Pilot
1.whitman_-_Now_Finale_To_The_Shore
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_O_Bitter_Sprig!_Confession_Sprig!
1.whitman_-_O_Captain!_My_Captain!
1.whitman_-_Of_Him_I_Love_Day_And_Night
1.whitman_-_Of_The_Terrible_Doubt_Of_Apperarances
1.whitman_-_Of_The_Visage_Of_Things
1.whitman_-_Old_Ireland
1.whitman_-_O_Me!_O_Life!
1.whitman_-_Once_I_Passd_Through_A_Populous_City
1.whitman_-_One_Hour_To_Madness_And_Joy
1.whitman_-_One_Song,_America,_Before_I_Go
1.whitman_-_Ones_Self_I_Sing
1.whitman_-_One_Sweeps_By
1.whitman_-_On_Journeys_Through_The_States
1.whitman_-_On_Old_Mans_Thought_Of_School
1.whitman_-_On_The_Beach_At_Night
1.whitman_-_Or_From_That_Sea_Of_Time
1.whitman_-_O_Star_Of_France
1.whitman_-_O_Sun_Of_Real_Peace
1.whitman_-_O_Tan-faced_Prairie_Boy
1.whitman_-_Out_From_Behind_His_Mask
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Out_of_the_Rolling_Ocean,_The_Crowd
1.whitman_-_Over_The_Carnage
1.whitman_-_Passage_To_India
1.whitman_-_Pensive_On_Her_Dead_Gazing,_I_Heard_The_Mother_Of_All
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Poem_Of_Remembrance_For_A_Girl_Or_A_Boy
1.whitman_-_Poems_Of_Joys
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Quicksand_Years
1.whitman_-_Reconciliation
1.whitman_-_Respondez!
1.whitman_-_Rise,_O_Days
1.whitman_-_Roaming_In_Thought
1.whitman_-_Roots_And_Leaves_Themselves_Alone
1.whitman_-_Salut_Au_Monde
1.whitman_-_Says
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Shut_Not_Your_Doors
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_So_Far_And_So_Far,_And_On_Toward_The_End
1.whitman_-_Solid,_Ironical,_Rolling_Orb
1.whitman_-_So_Long
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_For_All_Seas,_All_Ships
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_II
1.whitman_-_Song_Of_Myself-_III
1.whitman_-_Song_Of_Myself-_LII
1.whitman_-_Song_Of_Myself-_V
1.whitman_-_Song_Of_Myself-_VII
1.whitman_-_Song_Of_Myself-_VIII
1.whitman_-_Song_Of_Myself-_X
1.whitman_-_Song_Of_Myself-_XI
1.whitman_-_Song_Of_Myself-_XII
1.whitman_-_Song_Of_Myself-_XIII
1.whitman_-_Song_Of_Myself-_XIX
1.whitman_-_Song_Of_Myself-_XL
1.whitman_-_Song_Of_Myself-_XLI
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XLIII
1.whitman_-_Song_Of_Myself-_XLIV
1.whitman_-_Song_Of_Myself-_XLIX
1.whitman_-_Song_Of_Myself-_XLV
1.whitman_-_Song_Of_Myself-_XLVI
1.whitman_-_Song_Of_Myself-_XLVII
1.whitman_-_Song_Of_Myself-_XLVIII
1.whitman_-_Song_Of_Myself-_XV
1.whitman_-_Song_Of_Myself-_XVI
1.whitman_-_Song_Of_Myself-_XVII
1.whitman_-_Song_Of_Myself-_XVIII
1.whitman_-_Song_Of_Myself-_XX
1.whitman_-_Song_Of_Myself-_XXI
1.whitman_-_Song_Of_Myself-_XXII
1.whitman_-_Song_Of_Myself-_XXIII
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXV
1.whitman_-_Song_Of_Myself-_XXVI
1.whitman_-_Song_Of_Myself-_XXVII
1.whitman_-_Song_Of_Myself-_XXVIII
1.whitman_-_Song_Of_Myself-_XXX
1.whitman_-_Song_Of_Myself-_XXXI
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXIV
1.whitman_-_Song_Of_Myself-_XXXV
1.whitman_-_Song_Of_Myself-_XXXVI
1.whitman_-_Song_Of_Myself-_XXXVII
1.whitman_-_Song_Of_Myself-_XXXVIII
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Souvenirs_Of_Democracy
1.whitman_-_Spain_1873-74
1.whitman_-_Sparkles_From_The_Wheel
1.whitman_-_Spirit_Whose_Work_Is_Done
1.whitman_-_Spontaneous_Me
1.whitman_-_Starting_From_Paumanok
1.whitman_-_States!
1.whitman_-_Tears
1.whitman_-_Tests
1.whitman_-_That_Last_Invocation
1.whitman_-_That_Music_Always_Round_Me
1.whitman_-_That_Shadow,_My_Likeness
1.whitman_-_The_Artillerymans_Vision
1.whitman_-_The_Base_Of_All_Metaphysics
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_City_Dead-House
1.whitman_-_The_Dalliance_Of_The_Eagles
1.whitman_-_The_Death_And_Burial_Of_McDonald_Clarke-_A_Parody
1.whitman_-_The_Great_City
1.whitman_-_The_Indications
1.whitman_-_The_Last_Invocation
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_The_Ox_tamer
1.whitman_-_The_Prairie_States
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_The_Runner
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Ship_Starting
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_Sleepers
1.whitman_-_The_Unexpressed
1.whitman_-_The_Voice_of_the_Rain
1.whitman_-_The_Wound_Dresser
1.whitman_-_Thick-Sprinkled_Bunting
1.whitman_-_Think_Of_The_Soul
1.whitman_-_This_Compost
1.whitman_-_This_Day,_O_Soul
1.whitman_-_Thoughts
1.whitman_-_Thoughts_(2)
1.whitman_-_Thou_Orb_Aloft_Full-Dazzling
1.whitman_-_To_A_Foild_European_Revolutionaire
1.whitman_-_To_A_Historian
1.whitman_-_To_A_Locomotive_In_Winter
1.whitman_-_To_A_President
1.whitman_-_To_A_Pupil
1.whitman_-_To_A_Stranger
1.whitman_-_To_Him_That_Was_Crucified
1.whitman_-_To_One_Shortly_To_Die
1.whitman_-_To_Oratists
1.whitman_-_To_Rich_Givers
1.whitman_-_To_The_East_And_To_The_West
1.whitman_-_To_Thee,_Old_Cause!
1.whitman_-_To_The_Garden_The_World
1.whitman_-_To_The_Leavend_Soil_They_Trod
1.whitman_-_To_The_Man-of-War-Bird
1.whitman_-_To_The_Reader_At_Parting
1.whitman_-_To_The_States
1.whitman_-_To_Think_Of_Time
1.whitman_-_Trickle,_Drops
1.whitman_-_Turn,_O_Libertad
1.whitman_-_Two_Rivulets
1.whitman_-_Unfolded_Out_Of_The_Folds
1.whitman_-_Unnamed_Lands
1.whitman_-_Vigil_Strange_I_Kept_on_the_Field_one_Night
1.whitman_-_Virginia--The_West
1.whitman_-_Visord
1.whitman_-_Voices
1.whitman_-_Warble_Of_Lilac-Time
1.whitman_-_Washingtons_Monument,_February,_1885
1.whitman_-_Weave_In,_Weave_In,_My_Hardy_Life
1.whitman_-_We_Two-How_Long_We_Were_Foold
1.whitman_-_What_Am_I_After_All
1.whitman_-_What_Best_I_See_In_Thee
1.whitman_-_When_I_Heard_At_The_Close_Of_The_Day
1.whitman_-_When_I_Read_The_Book
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.whitman_-_Who_Is_Now_Reading_This?
1.whitman_-_Who_Learns_My_Lesson_Complete?
1.whitman_-_With_All_Thy_Gifts
1.whitman_-_With_Antecedents
1.whitman_-_Year_Of_Meteors,_1859_60
1.whitman_-_Years_Of_The_Modern
1.whitman_-_Yet,_Yet,_Ye_Downcast_Hours
1.wh_-_Moon_and_clouds_are_the_same
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_10_-_Alone_far_in_the_wilds_and_mountains_I_hunt
1.ww_-_17_-_These_are_really_the_thoughts_of_all_men_in_all_ages_and_lands,_they_are_not_original_with_me
1.ww_-_18_-_With_music_strong_I_come,_with_my_cornets_and_my_drums
1.ww_-_1_-_I_celebrate_myself,_and_sing_myself
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_2_-_Houses_and_rooms_are_full_of_perfumes,_the_shelves_are_crowded_with_perfumes
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_44_-_It_is_time_to_explain_myself_--_let_us_stand_up
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_6_-_A_child_said_What_is_the_grass?_fetching_it_to_me_with_full_hands
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7_-_Has_anyone_supposed_it_lucky_to_be_born?
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_8_-_The_little_one_sleeps_in_its_cradle
1.ww_-_A_Complaint
1.ww_-_Address_To_A_Child_During_A_Boisterous_Winter_By_My_Sister
1.ww_-_Address_To_Kilchurn_Castle,_Upon_Loch_Awe
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_Address_To_The_Scholars_Of_The_Village_School_Of_---
1.ww_-_Admonition
1.ww_-_Advance__Come_Forth_From_Thy_Tyrolean_Ground
1.ww_-_A_Farewell
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_After-Thought
1.ww_-_A_Gravestone_Upon_The_Floor_In_The_Cloisters_Of_Worcester_Cathedral
1.ww_-_Ah!_Where_Is_Palafox?_Nor_Tongue_Nor_Pen
1.ww_-_A_Jewish_Family_In_A_Small_Valley_Opposite_St._Goar,_Upon_The_Rhine
1.ww_-_Alas!_What_Boots_The_Long_Laborious_Quest
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_Among_All_Lovely_Things_My_Love_Had_Been
1.ww_-_A_Morning_Exercise
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_Andrew_Jones
1.ww_-_Anecdote_For_Fathers
1.ww_-_An_Evening_Walk
1.ww_-_A_Night-Piece
1.ww_-_Animal_Tranquility_And_Decay
1.ww_-_A_Parsonage_In_Oxfordshire
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_A_Poet's_Epitaph
1.ww_-_A_Prophecy._February_1807
1.ww_-_Argument_For_Suicide
1.ww_-_Artegal_And_Elidure
1.ww_-_As_faith_thus_sanctified_the_warrior's_crest
1.ww_-_A_Sketch
1.ww_-_At_Applewaite,_Near_Keswick_1804
1.ww_-_Avaunt_All_Specious_Pliancy_Of_Mind
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_A_Wren's_Nest
1.ww_-_Beggars
1.ww_-_Behold_Vale!_I_Said,_When_I_Shall_Con
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Brave_Schill!_By_Death_Delivered
1.ww_-_British_Freedom
1.ww_-_By_Moscow_Self-Devoted_To_A_Blaze
1.ww_-_By_The_Seaside
1.ww_-_By_The_Side_Of_The_Grave_Some_Years_After
1.ww_-_Calais-_August_1802
1.ww_-_Call_Not_The_Royal_Swede_Unfortunate
1.ww_-_Calm_is_all_Nature_as_a_Resting_Wheel.
1.ww_-_Characteristics_Of_A_Child_Three_Years_Old
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_After_A_Journey_Across_The_Hambleton_Hills,_Yorkshire
1.ww_-_Composed_At_The_Same_Time_And_On_The_Same_Occasion
1.ww_-_Composed_In_The_Valley_Near_Dover,_On_The_Day_Of_Landing
1.ww_-_Composed_Upon_Westminster_Bridge,_September_3,_1802
1.ww_-_Composed_While_The_Author_Was_Engaged_In_Writing_A_Tract_Occasioned_By_The_Convention_Of_Cintra
1.ww_-_Cooling_Off
1.ww_-_Daffodils
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Drifting_on_the_Lake
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_Ellen_Irwin_Or_The_Braes_Of_Kirtle
1.ww_-_England!_The_Time_Is_Come_When_Thou_Shouldst_Wean
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Expostulation_and_Reply
1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg
1.ww_-_Extract_From_The_Conclusion_Of_A_Poem_Composed_In_Anticipation_Of_Leaving_School
1.ww_-_Feelings_of_A_French_Royalist,_On_The_Disinterment_Of_The_Remains_Of_The_Duke_DEnghien
1.ww_-_Feelings_Of_A_Noble_Biscayan_At_One_Of_Those_Funerals
1.ww_-_Fidelity
1.ww_-_Foresight
1.ww_-_For_The_Spot_Where_The_Hermitage_Stood_On_St._Herbert's_Island,_Derwentwater.
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_From_The_Dark_Chambers_Of_Dejection_Freed
1.ww_-_From_The_Italian_Of_Michael_Angelo
1.ww_-_George_and_Sarah_Green
1.ww_-_Gipsies
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Grand_is_the_Seen
1.ww_-_Great_Men_Have_Been_Among_Us
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hail-_Zaragoza!_If_With_Unwet_eye
1.ww_-_Hart-Leap_Well
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_Hint_From_The_Mountains_For_Certain_Political_Pretenders
1.ww_-_How_Sweet_It_Is,_When_Mother_Fancy_Rocks
1.ww_-_I_Know_an_Aged_Man_Constrained_to_Dwell
1.ww_-_Incident_Characteristic_Of_A_Favorite_Dog
1.ww_-_Indignation_Of_A_High-Minded_Spaniard
1.ww_-_Influence_of_Natural_Objects
1.ww_-_Inscriptions_For_A_Seat_In_The_Groves_Of_Coleorton
1.ww_-_Inscriptions_In_The_Ground_Of_Coleorton,_The_Seat_Of_Sir_George_Beaumont,_Bart.,_Leicestershire
1.ww_-_Inscriptions_Written_with_a_Slate_Pencil_upon_a_Stone
1.ww_-_Inside_of_King's_College_Chapel,_Cambridge
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_Is_There_A_Power_That_Can_Sustain_And_Cheer
1.ww_-_It_Is_a_Beauteous_Evening
1.ww_-_It_Is_No_Spirit_Who_From_Heaven_Hath_Flown
1.ww_-_I_Travelled_among_Unknown_Men
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_Lines_On_The_Expected_Invasion,_1803
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lines_Written_In_Early_Spring
1.ww_-_London,_1802
1.ww_-_Look_Now_On_That_Adventurer_Who_Hath_Paid
1.ww_-_Louisa-_After_Accompanying_Her_On_A_Mountain_Excursion
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Maternal_Grief
1.ww_-_Matthew
1.ww_-_Memorials_Of_A_Tour_In_Scotland
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_of_A_Tour_In_Scotland-_1803_I._Departure_From_The_Vale_Of_Grasmere,_August_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Yarrow_Unvisited
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XIV._Fly,_Some_Kind_Haringer,_To_Grasmere-Dale
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo
1.ww_-_Memorials_Of_A_Tour_Of_Scotland-_1803_VI._Glen-Almain,_Or,_The_Narrow_Glen
1.ww_-_Memory
1.ww_-_Methought_I_Saw_The_Footsteps_Of_A_Throne
1.ww_-_Michael_Angelo_In_Reply_To_The_Passage_Upon_His_Staute_Of_Sleeping_Night
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Minstrels
1.ww_-_Most_Sweet_it_is
1.ww_-_Mutability
1.ww_-_November,_1806
1.ww_-_November_1813
1.ww_-_Nutting
1.ww_-_O_Captain!_my_Captain!
1.ww_-_Occasioned_By_The_Battle_Of_Waterloo_February_1816
1.ww_-_October_1803
1.ww_-_Ode
1.ww_-_Ode_Composed_On_A_May_Morning
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_Ode_To_Lycoris._May_1817
1.ww_-_Oer_The_Wide_Earth,_On_Mountain_And_On_Plain
1.ww_-_Oerweening_Statesmen_Have_Full_Long_Relied
1.ww_-_O_Me!_O_life!
1.ww_-_On_A_Celebrated_Event_In_Ancient_History
1.ww_-_O_Nightingale!_Thou_Surely_Art
1.ww_-_On_the_Extinction_of_the_Venetian_Republic
1.ww_-_On_The_Final_Submission_Of_The_Tyrolese
1.ww_-_On_The_Same_Occasion
1.ww_-_Personal_Talk
1.ww_-_Picture_of_Daniel_in_the_Lion's_Den_at_Hamilton_Palace
1.ww_-_Power_Of_Music
1.ww_-_Remembrance_Of_Collins
1.ww_-_Repentance
1.ww_-_Resolution_And_Independence
1.ww_-_Rural_Architecture
1.ww_-_Ruth
1.ww_-_Say,_What_Is_Honour?--Tis_The_Finest_Sense
1.ww_-_Scorn_Not_The_Sonnet
1.ww_-_September_1,_1802
1.ww_-_September_1815
1.ww_-_September,_1819
1.ww_-_She_Was_A_Phantom_Of_Delight
1.ww_-_Siege_Of_Vienna_Raised_By_Jihn_Sobieski
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Song_Of_The_Spinning_Wheel
1.ww_-_Sonnet-_It_is_not_to_be_thought_of
1.ww_-_Sonnet-_On_seeing_Miss_Helen_Maria_Williams_weep_at_a_tale_of_distress
1.ww_-_Stanzas
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Star-Gazers
1.ww_-_Stepping_Westward
1.ww_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
1.ww_-_Strange_Fits_of_Passion_Have_I_Known
1.ww_-_Stray_Pleasures
1.ww_-_Surprised_By_Joy
1.ww_-_Sweet_Was_The_Walk
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Birth_Of_Love
1.ww_-_The_Brothers
1.ww_-_The_Childless_Father
1.ww_-_The_Complaint_Of_A_Forsaken_Indian_Woman
1.ww_-_The_Cottager_To_Her_Infant
1.ww_-_The_Danish_Boy
1.ww_-_The_Emigrant_Mother
1.ww_-_The_Excursion-_I-_Dedication-_To_the_Right_Hon.William,_Earl_of_Lonsdalee,_K.G.
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Fairest,_Brightest,_Hues_Of_Ether_Fade
1.ww_-_The_Farmer_Of_Tilsbury_Vale
1.ww_-_The_Fary_Chasm
1.ww_-_The_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_The_French_Army_In_Russia,_1812-13
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Germans_On_The_Heighs_Of_Hochheim
1.ww_-_The_Green_Linnet
1.ww_-_The_Happy_Warrior
1.ww_-_The_Highland_Broach
1.ww_-_The_Horn_Of_Egremont_Castle
1.ww_-_The_Idiot_Boy
1.ww_-_The_Idle_Shepherd_Boys
1.ww_-_The_King_Of_Sweden
1.ww_-_The_Kitten_And_Falling_Leaves
1.ww_-_The_Last_Of_The_Flock
1.ww_-_The_Longest_Day
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Mother's_Return
1.ww_-_The_Oak_And_The_Broom
1.ww_-_The_Oak_Of_Guernica_Supposed_Address_To_The_Same
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Pet-Lamb
1.ww_-_The_Power_of_Armies_is_a_Visible_Thing
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Primrose_of_the_Rock
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Redbreast_Chasing_The_Butterfly
1.ww_-_There_Is_A_Bondage_Worse,_Far_Worse,_To_Bear
1.ww_-_The_Reverie_of_Poor_Susan
1.ww_-_There_Was_A_Boy
1.ww_-_The_Sailor's_Mother
1.ww_-_The_Seven_Sisters
1.ww_-_The_Shepherd,_Looking_Eastward,_Softly_Said
1.ww_-_The_Simplon_Pass
1.ww_-_The_Sonnet_Ii
1.ww_-_The_Stars_Are_Mansions_Built_By_Nature's_Hand
1.ww_-_The_Sun_Has_Long_Been_Set
1.ww_-_The_Tables_Turned
1.ww_-_The_Thorn
1.ww_-_The_Trosachs
1.ww_-_The_Two_April_Mornings
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_The_Vaudois
1.ww_-_The_Virgin
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_The_Waterfall_And_The_Eglantine
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_The_World_Is_Too_Much_With_Us
1.ww_-_Three_Years_She_Grew_in_Sun_and_Shower
1.ww_-_To_A_Butterfly_(2)
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_A_Sexton
1.ww_-_To_A_Young_Lady_Who_Had_Been_Reproached_For_Taking_Long_Walks_In_The_Country
1.ww_-_To_B._R._Haydon
1.ww_-_To_Dora
1.ww_-_To_Joanna
1.ww_-_To_Lady_Beaumont
1.ww_-_To_Lady_Eleanor_Butler_and_the_Honourable_Miss_Ponsonby,
1.ww_-_To_Mary
1.ww_-_To_May
1.ww_-_To_M.H.
1.ww_-_To_My_Sister
1.ww_-_To--_On_Her_First_Ascent_To_The_Summit_Of_Helvellyn
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_Sleep
1.ww_-_To_The_Cuckoo
1.ww_-_To_The_Daisy
1.ww_-_To_The_Daisy_(2)
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_To_The_Daisy_(Third_Poem)
1.ww_-_To_The_Memory_Of_Raisley_Calvert
1.ww_-_To_The_Men_Of_Kent
1.ww_-_To_The_Poet,_John_Dyer
1.ww_-_To_The_Same_Flower
1.ww_-_To_The_Same_Flower_(Second_Poem)
1.ww_-_To_The_Same_(John_Dyer)
1.ww_-_To_The_Small_Celandine
1.ww_-_To_The_Spade_Of_A_Friend_(An_Agriculturist)
1.ww_-_To_Thomas_Clarkson
1.ww_-_To_Toussaint_LOuverture
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Tribute_To_The_Memory_Of_The_Same_Dog
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_Perusing_The_Forgoing_Epistle_Thirty_Years_After_Its_Composition
1.ww_-_Upon_The_Punishment_Of_Death
1.ww_-_Upon_The_Sight_Of_A_Beautiful_Picture_Painted_By_Sir_G._H._Beaumont,_Bart
1.ww_-_Vaudracour_And_Julia
1.ww_-_Vernal_Ode
1.ww_-_Waldenses
1.ww_-_Water-Fowl_Observed_Frequently_Over_The_Lakes_Of_Rydal_And_Grasmere
1.ww_-_We_Are_Seven
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
1.ww_-_Who_Fancied_What_A_Pretty_Sight
1.ww_-_With_How_Sad_Steps,_O_Moon,_Thou_Climb'st_the_Sky
1.ww_-_With_Ships_the_Sea_was_Sprinkled_Far_and_Nigh
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_In_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
1.ww_-_Written_in_London._September,_1802
1.ww_-_Written_in_March
1.ww_-_Written_In_Very_Early_Youth
1.ww_-_Written_Upon_A_Blank_Leaf_In_The_Complete_Angler.
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
1.ww_-_Written_With_A_Slate_Pencil_On_A_Stone,_On_The_Side_Of_The_Mountain_Of_Black_Comb
1.ww_-_Yarrow_Revisited
1.ww_-_Yarrow_Unvisited
1.ww_-_Yarrow_Visited
1.ww_-_Yes!_Thou_Art_Fair,_Yet_Be_Not_Moved
1.ww_-_Yew-Trees
1.ww_-_Young_England--What_Is_Then_Become_Of_Old
1.yb_-_Mountains_of_Yoshino
1.yb_-_On_these_southern_roads
1.yby_-_In_Praise_of_God_(from_Avoda)
1.ymi_-_Swallowing
1.ym_-_Mad_Words
1.yni_-_Hymn_from_the_Heavens
1.yt_-_The_Supreme_Being_is_the_Dakini_Queen_of_the_Lake_of_Awareness!
1.yt_-_This_self-sufficient_black_lady_has_shaken_things_up
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.02_-_The_Golden_Journey
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
20.05_-_Act_III:_The_Return
2.00_-_BIBLIOGRAPHY
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_Proem
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_THE_CHILD_WITH_THE_MIRROR
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Path
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
2.01_-_The_Tavern
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_The_Circle
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Monstrance
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.02_-_Yoga
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_Renunciation
2.03_-_The_Altar
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.03_-_The_Worlds
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
2.04_-_Yogic_Action
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_ON_THE_RABBLE
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Revelation_and_the_Christian_Phenomenon
2.06_-_Tapasya
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_The_Infinite_Light
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_Ten_Internal_and_Ten_External_Sefirot
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_Concentration
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.08_-_Victory_over_Falsehood
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Meditation
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_THE_NIGHT_SONG
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.09_-_The_World_of_Points
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Central_Process_of_the_Sadhana
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.01_-_The_Parts_of_the_Being
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Conclusion
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_DANCING_SONG
2.10_-_The_Lamp
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Crown
2.11_-_The_Guru
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_THE_TOMB_SONG
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Position_of_The_Sefirot
2.12_-_The_Realisation_of_Sachchidananda
2.12_-_The_Robe
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_Kingdom-The_Seventh_Sefira
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_The_Book
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.1_-_Teachers
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.1.4.4_-_Homework
2.1.4.5_-_Tests
2.14_-_AT_RAMS_HOUSE
2.14_-_Faith
2.14_-_On_Movements
2.14_-_ON_THE_LAND_OF_EDUCATION
2.14_-_The_Bell
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.1.5.5_-_Other_Subjects
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.15_-_The_Cosmic_Consciousness
2.15_-_The_Lamen
2.16_-_Fashioning_of_The_Vessel_
2.16_-_Oneness
2.16_-_ON_SCHOLARS
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_Maeroprosopus_and_Maeroprosopvis
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.19_-_THE_SOOTHSAYER
2.19_-_Union,_Gestation,_Birth
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
22.05_-_On_The_Brink(2)
22.06_-_On_The_Brink(3)
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
22.08_-_The_Golden_Chain
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_ON_HUMAN_PRUDENCE
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.2.2.03_-_Virgil
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_The_Feminine_Polarity_of_ZO
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Back_to_Back__Face_to_Face__and_The_Process_of_Sawing_Through
2.24_-_Gnosis_and_Ananda
2.24_-_Note_on_the_Text
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.26_-_The_First_and_Second_Unions
2.26_-_The_Supramental_Descent
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.28_-_The_Two_Feminine_Polarities__Leah_and_Rachel
2.2.9.02_-_Plato
2.2.9.04_-_Plotinus
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_I_have_a_hundred_lives
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.1.06_-_Opening_to_the_Force
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
2.3.1.09_-_Inspiration_and_Understanding
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
2.3.1.13_-_Inspiration_during_Sleep
2.3.1.15_-_Writing_and_Concentration
23.11_-_Observations_III
2.3.1.20_-_Aspiration
23.12_-_A_Note_On_The_Mother_of_Dreams
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.31_-_The_Elevation_Attained_Through_Sabbath
2.3.2_-_Chhandogya_Upanishad
2.3.2_-_Desire
2.32_-_Prophetic_Visions
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02.08_-_Contact_with_the_Divine
2.4.02.09_-_Contact_and_Union_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
24.02_-_Notes_on_Savitri_I
24.03_-_Notes_on_Savitri_II
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.01_-_An_Italian_Stanza
25.02_-_HYMN_TO_DAWN
25.03_-_Songs_of_Ramprasad
25.04_-_In_Love_with_Darkness
25.06_-_FORWARD
25.07_-_TEARS_OF_GRIEF
25.08_-_THY_GRACE
25.09_-_CHILDRENS_SONG
25.12_-_AGNI
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.01_-_The_Golden_Harvest
27.02_-_The_Human_Touch_Divine
27.03_-_The_Great_Holocaust_-_Chhinnamasta
27.04_-_A_Vision
27.05_-_In_Her_Company
28.01_-_Observations
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.05_-_The_Bride_of_Brahman
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
29.08_-_The_Iron_Chain
29.09_-_Some_Dates
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Hymn_To_Pan
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_Hymn_to_Matter
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Natural_Morality
3.01_-_Proem
3.01_-_Sincerity
3.01_-_That_Which_is_Speaking
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Principles_of_Ritual
3.01_-_The_Soul_World
3.01_-_THE_WANDERER
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_Aspiration
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_On_Thought_-_Introduction
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Formula_of_Tetragrammaton
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Flowers
3.04_-_The_Formula_of_ALHIM
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Central_Thought
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Fool
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Formula_of_The_Neophyte
3.06_-_The_Sage
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07.2_-_Finding_the_Real_Source
3.07.5_-_Who_Am_I?
3.07_-_ON_PASSING_BY
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Divinity_Within
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.08_-_The_Thousands
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.09_-_THE_RETURN_HOME
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.01_-_Invitation
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Marbles_of_Time
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_A_Theory_of_the_Human_Being
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.02_-_Who
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.05_-_A_Vision_of_Science
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
31.08_-_The_Unity_of_India
3.1.08_-_To_the_Sea
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_Punishment
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.10_-_Karma
3.1.11_-_Appeal
3.1.12_-_A_Child.s_Imagination
3.1.13_-_The_Sea_at_Night
3.1.15_-_Rebirth
3.1.16_-_The_Triumph-Song_of_Trishuncou
3.1.18_-_Evening
3.1.19_-_Parabrahman
3.11_-_Epilogue
3.11_-_Of_Our_Lady_Babalon
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.20_-_God
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.14_-_ON_THE_GREAT_LONGING
3.15_-_Of_the_Invocation
3.15_-_THE_OTHER_DANCING_SONG
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
32.02_-_Reason_and_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Vision
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.03_-_To_the_Ganges
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_Suddenly_out_from_the_wonderful_East
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
34.01_-_Hymn_To_Indra
34.02_-_Hymn_To_All-Gods
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
34.04_-_Hymn_of_Aspiration
34.05_-_Hymn_to_the_Mental_Being
34.06_-_Hymn_to_Sindhu
34.07_-_The_Bride_of_Brahman
34.08_-_Hymn_To_Forest-Range
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
3.4.1.07_-_Reading_and_Real_Knowledge
34.10_-_Hymn_To_Earth
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2_-_Guru_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
35.01_-_Hymn_To_The_Sweet_Lord
3.5.01_-_Science
3.5.02_-_Religion
3.5.02_-_Thoughts_and_Glimpses
35.03_-_Hymn_To_Bhavani
3.5.03_-_Reason_and_Society
35.04_-_Hymn_To_Surya
35.05_-_Hymn_To_Saraswati
35.06_-_Who_Seeks_Holy_Places?
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3.7.2.06_-_Appendix_II_-_A_Clarification
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.03_-_Mute
38.04_-_Great_Time
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3.8.1.06_-_The_Universal_Consciousness
39.08_-_Release
39.09_-_Just_Be_There_Where_You_Are
39.10_-_O,_Wake_Up_from_Vain_Slumber
39.11_-_A_Prayer
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Circumstances
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_INTRODUCTION
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Proem
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_THE_HONEY_SACRIFICE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Divine_Consolations.
4.02_-_Existence_And_Character_Of_The_Images
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.09_-_THE_SHADOW
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
41.03_-_Bengali_Poems_of_Sri_Aurobindo
4.10_-_AT_NOON
4.10_-_The_Elements_of_Perfection
4.1.1.02_-_Four_Bases_of_Realisation
4.1.1.03_-_Three_Realisations_for_the_Soul
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.1.2.02_-_The_Three_Transformations
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_THE_LAST_SUPPER
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_ON_SCIENCE
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.02_-_An_Image
4.2.03_-_The_Birth_of_Sin
4.2.04_-_Epiphany
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.2.1.03_-_The_Psychic_Deep_Within
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.05_-_The_Psychic_Awakening
4.2.1.06_-_Living_in_the_Psychic
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2.02_-_Conditions_for_the_Psychic_Opening
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.2.05_-_Opening_and_Coming_in_Front
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.01_-_The_Meaning_of_Coming_to_the_Front
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.03_-_The_Psychic_and_the_Relation_with_the_Divine
4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.01_-_The_Psychic_Touch_or_Influence
4.2.4.02_-_The_Psychic_Condition
4.2.4.03_-_The_Psychic_Fire
4.2.4.04_-_The_Psychic_Fire_and_Some_Inner_Visions
4.2.4.05_-_Agni
4.2.4.06_-_Agni_and_the_Psychic_Fire
4.2.4.08_-_Psychic_Sorrow
4.2.4.09_-_Psychic_Tears_or_Weeping
4.2.4.10_-_Psychic_Yearning
4.2.4.11_-_Psychic_Intensity
4.2.4.12_-_The_Psychic_and_Uneasiness
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5.02_-_The_Psychic_and_the_Higher_Consciousness
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5.05_-_The_Psychic_and_the_Supermind
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.02_-_The_True_Self_Within
4.3.1.03_-_The_Self_and_the_Sense_of_Individuality
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.05_-_The_Self_and_the_Cosmic_Consciousness
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1.09_-_The_Self_and_Life
4.3.1.10_-_Experiences_of_Infinity,_Oneness,_Unity
4.3.1.11_-_Living_in_the_Divine
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.01_-_The_Higher_or_Spiritual_Consciousness
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.05_-_The_Higher_Planes_and_the_Supermind
4.3.2.07_-_An_Illumined_Mind_Experience
4.3.2.08_-_Overmind_Experiences
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2.11_-_Trance_and_the_Higher_Planes
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.41_-_Chapter_One
4.4.2.01_-_Contact_with_the_Above
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.03_-_Ascent_and_Return_to_the_Ordinary_Consciousness
4.4.2.05_-_Ascent_and_the_Psychic_Being
4.4.2.06_-_Ascent_and_the_Body
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.08_-_Fixing_the_Consciousness_Above
4.4.2.09_-_Ascent_and_Change_of_the_Lower_Nature
4.42_-_Chapter_Two
4.4.3.01_-_The_Purpose_of_the_Descent
4.4.3.02_-_Calling_in_the_Higher_Consciousness
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.43_-_Chapter_Three
4.4.4.01_-_The_Descent_of_Peace,_Force,_Light,_Ananda
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.03_-_The_Descent_of_Peace
4.4.4.04_-_The_Descent_of_Silence
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.4.06_-_The_Descent_of_Fire
4.4.4.07_-_The_Descent_of_Light
4.4.4.09_-_The_Descent_of_Wideness
4.4.4.10_-_The_Descent_of_Ananda
4.4.4.11_-_The_Flow_of_Amrita
4.4.5.01_-_Descent_and_Experiences_of_the_Inner_Being
4.4.5.02_-_Descent_and_Psychic_Experiences
4.4.5.03_-_Descent_and_Other_Experiences
4.4.6.01_-_Sensations_in_the_Inner_Centres
4.4_-_Additional_Aphorisms
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_Message
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.01_-_Proem
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.02_-_Two_Parallel_Movements
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.03_-_Towars_the_Supreme_Light
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.04_-_Three_Dreams
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.05_-_The_War
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_Mind_of_Light
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.3.05_-_The_Root_Mal_in_Greek
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_Remembrances
6.06_-_SELF-KNOWLEDGE
6.07_-_Myself_and_My_Creed
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.1.07_-_Life
6.1.08_-_One_Day
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.03_-_The_Heart
7.04_-_Self-Reliance
7.04_-_The_Vital
7.05_-_Patience_and_Perseverance
7.05_-_The_Senses
7.06_-_The_Body_(the_Physical)
7.06_-_The_Simple_Life
7.07_-_Prudence
7.07_-_The_Subconscient
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.11_-_Building_and_Destroying
7.12_-_The_Giver
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.2.06_-_Rose_of_God
7.3.10_-_The_Lost_Boat
7.3.13_-_Ascent
7.3.14_-_The_Tiger_and_the_Deer
7.4.01_-_Man_the_Enigma
7.4.02_-_The_Infinitismal_Infinite
7.4.03_-_The_Cosmic_Dance
7.5.20_-_The_Hidden_Plan
7.5.21_-_The_Pilgrim_of_the_Night
7.5.26_-_The_Golden_Light
7.5.27_-_The_Infinite_Adventure
7.5.28_-_The_Greater_Plan
7.5.29_-_The_Universal_Incarnation
7.5.30_-_The_Godhead
7.5.31_-_The_Stone_Goddess
7.5.32_-_Krishna
7.5.37_-_Lila
7.5.52_-_The_Unseen_Infinite
7.5.56_-_Omnipresence
7.5.59_-_The_Hill-top_Temple
7.5.60_-_Divine_Hearing
7.5.61_-_Because_Thou_Art
7.5.62_-_Divine_Sight
7.5.63_-_Divine_Sense
7.6.01_-_Symbol_Moon
7.6.02_-_The_World_Game
7.6.03_-_Who_art_thou_that_camest
7.6.04_-_One
7.6.13_-_The_End?
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
A_God's_Labour
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_1_-_JOSHUS_DOG
CASE_2_-_HYAKUJOS_FOX
CASE_3_-_GUTEIS_FINGER
CASE_4_-_WAKUANS_WHY_NO_BEARD?
CASE_5_-_KYOGENS_MAN_HANGING_IN_THE_TREE
CASE_6_-_THE_BUDDHAS_FLOWER
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS2
DS3
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09a_-_Of_Suicide.
ENNEAD_01.09b_-_Of_Suicide.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.04b_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.07_-_About_Mixture_to_the_Point_of_Total_Penetration.
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08a_-_Of_Nature,_Contemplation,_and_of_the_One.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.01_-_Of_the_Being_of_the_Soul.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.02_-_Of_the_Nature_of_the_Soul.
ENNEAD_04.03_-_Problems_About_the_Soul.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.06b_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.02_-_Of_Generation,_and_of_the_Order_of_things_that_Rank_Next_After_the_First.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
Ex_Oblivione
First_Epistle_of_Paul_to_the_Thessalonians
For_a_Breath_I_Tarry
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
Isha_Upanishads
I._THE_ATTRACTIVE_POWER_OF_GOD
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Liber_MMM
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.03_-_INVOCATION
LUX.04_-_LIBERATION
LUX.05_-_AUGOEIDES
LUX.06_-_DIVINATION
LUX.07_-_ENCHANTMENT
Maps_of_Meaning_text
Medea_-_A_Vergillian_Cento
Meno
MMM.01_-_MIND_CONTROL
MMM.02_-_MAGIC
MMM.03_-_DREAMING
MoM_References
new_computer
P.11_-_MAGICAL_WEAPONS
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1909_06_17
r1909_06_18
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r1919_09_24
r1920_02_01
r1920_02_04
r1920_02_06
r1920_02_07a
r1920_02_07b
r1920_02_09
r1920_02_10
r1920_02_19
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r1920_03_01
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r1927_04_09a
r1927_04_14
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r1927_04_17
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r1927_04_22
r1927_07_30_-_Record_of_Drishti
r1927_10_24
r1927_10_25
r1927_10_30
r1927_10_31
Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Tablet_1_-
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Joshua
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Book_of_Wisdom
The_Book_(short_story)
The_Circular_Ruins
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Ephesians
The_Epistle_of_Paul_to_the_Philippians
The_Essentials_of_Education
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_First_Letter_of_John
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Golden_Sentences_of_Democrates
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
The_Hidden_Words_text
The_House_of_Asterion
The_Immortal
The_Last_Question
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_John
The_Second_Epistle_of_Paul_to_Timothy
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Third_Letter_of_John
The_Waiting
The_Wall_and_the_BOoks
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

all
bash
chatbot
list
Names_of_God
Questions
quotes
remember
string
The_Mother
the_Mother
The_Mother_chatbot
words
SIMILAR TITLES
Above all
all
all-
Allah
allall (quotes)
Allama Muhammad Iqbal
All are seeing God always. But they do not know it.
all bash commands
All-Beautiful
All-Beings of the Infinite Building
Allen Ginsberg
all experience
all is the Lord
All-Knowing
All-Loving
allmem (quotes)
allow
allpoetry - auth list
All-Powerful
all questions asked to the Mother
All-Seeing
All Things
alluring
All Watched Over by Machines of Loving Grace
all will be
All-Wise
All-Wonderful
all words
A psychic fire within must be lit into which all is thrown with the Divine Name upon it.
Ballet
Ballet (gifs)
Ballet (list)
But on that which as yet we know not how shall we concentrate
Can a Yogi know all things
challenge
crystallization
Dally
Don't Take Your Life Personally
Edgar Allan Poe
Eleazar ben Kallir
fall
Falling Into Grace Insights on the End of Suffering
Game Dev Challenge
index table all
Inscription on Faith in Mind - One is All
integrallife - links-list
James Allen
Lalla
Lamp of Mahamudra The Immaculate Lamp that Perfectly and Fully Illuminates the Meaning of Mahamudra, the Essence of all Phenomena
Manly P Hall
Mansur al-Hallaj
Mansur al-Hallaj - Poems
Marshall McLuhan
Metallurgical Engineering
new game dev challenge
Pitfall
post metaphorically literal
Practice And All Is Coming Abuse, Cult Dynamics, And Healing In Yoga And Beyond
pre-trans fallacy
recall
small binder
smallholding
Smallness
strings (all)
the All
The All-Pervading
the Call
the Divine All
The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable.
The Fall
The Infinite Art Gallery
the Infinite Art Gallery
The Library of All-Knowledge
the Library of All-Knowledge
The Place of All-Knowledge
the Place of All-Knowledge
The Seven Valleys and the Four Valleys
The Way of the Realized Old Dogs, Advice That Points Out the Essence of Mind, Called a Lamp That Dispels Darkness
usually
verbs (list all)
What usually happens

DEFINITIONS


TERMS STARTING WITH

Allah.” In ancient Persian lore, Michael was

Allah. [Rf. Hastings, Encyclopaedia of Religion and

Allah ::: Such a name... It points to Uluhiyyah! Uluhiyyah encompasses two realities. HU which denotes Absolute Essence (dhat) and the realm of infinite points in which every single point is formed by the act of observing knowledge through knowledge. This act of observing is such that each point signifies an individual composition of Names.

Allahu Akbar :::   "Allah is Greater than great"

All: All and every are usual verbal equivalents of the universal quantifier. See Quantifier. -- A.C.

ALLAR bind 128

All archaic and ancient mankind was strongly addicted to expressing spiritual and abstract cosmic verities under the forms of things which were concrete and visible. Thus not only has the sun at various times been an emblem of the light of the cosmic spirit or Logos, shining throughout the entire time period of the universe; but the moon has always been the symbol of the lower mind, the brain-mind reflecting the light of the spirit, just as the moon reflects the light of the sun.

All blue is not Krishna’s light.

All can be done by the Divine — the heart and nature puri- fied, the inner consciousness awakened, the veils removed, — if one gives oneself to the Divine with trust and confidence and even xf one cannot do so fully at once, yet the more one does so, the more the inner help and guidance comes and the experi- ence of the Divine grows nithin. If the questioning mind becomes less active and humility and the will to surrender grow, this ought to be perfectly possible. No other strength and tapasya are then needed, but this alone.

All depends upon the order of thin gs which the colours indi- cate in a particular case. There is an order of significances in which they indicate various psycbolo^cal dynamisms, c.g. faith, love, protection, etc. There is another order of significances In which they indicate the aura or the activity of divine beings,

Allegorical interpretation: The interpretation of a book, a saying, a ritual, etc., discovering a hidden, symbolic, spiritual, occult or metaphorical meaning in it.

Allegory: Description in symbolical terms, or representation in symbolical form, with the true meaning hidden beneath the literal or obvious significance.

Allegro "operating system" The code name for the major {Mac OS} release due in mid-1998. {(http://devworld.apple.com/mkt/informed/appledirections/mar97/roadmap.html)}. (1997-10-15)

All electromagnetism is rooted in or takes its rise from the akasa, and the bipolarity of magnetism and electricity is simply a reproduction in our sphere — and even in human beings when they manifest themselves — of the fundamental bipolarity in cosmic structure inherent in the akasa, out of the womb of which the worlds are born. Magnetism might be considered the more subtle part of electricity, and electricity the grosser aspect of the fundamental force which is both. Both are fluids, emanations, from the akasa, and are really two aspects of the underlying fohat.

Allen, Ethan: (1737-1789) Leader of the Green Mountain Boys and of their famous exploits during the American Revolution. He is less known but nonetheless significant as the earliest American deist. His Reason, the Only Oracle of Man (1784), expressed his opposition to the traditional Calvinism and its doctrine of original sin. He rejected prophecy and revelation but believed in immortality on moral grounds. He likewise believed in free will. -- L.E.D.

All evolution is the progressive self-revelation of the One to himself in the terms of the Many out of the Inconscience through the Ignorance towards self-conscient perfection.
   Ref: CWSA Vol. 12, Page: 219


All evolving entities go to both the heavens and the hells of our solar system in accordance with their evolutionary necessities, and for the purpose of purgation through the suffering of material experience; but in all cases such peregrinating egos are attracted at the different times of their long evolutionary schooling to those spheres by sympathy or psychomagnetic pull. The immense justice of this idea, from which the heavens and hells of the different religions have come, is readily apparent. See also LOKA

Allfather, Alfadir (Icelandic) [from al all + fadir father] Odin, father of gods and men. As Allfather, Odin occurs on many levels: as the indwelling divinity in a universe and in every part of the universe. He is also, together with his two brother-gods, the creative power of life on each level of existence. Odin (divine intelligence, Sanskrit mahat), Vile (will), and Vi or Ve (awe, sanctity) comprise the cosmic creative trinity. They spring from Bur, the quasi-manifest or Second Logos, which in turn emanated from Buri, the legendary king of cold. Buri was immersed in the ice of non-being until the cow Audhumla, symbol of fertility, uncovered his head when licking the ice blocks for salt.

All forces that want to cover the consciousness rise up to do it by environing and acting on the mind centres if they can — environing because otherwise the covering is not complete.

Allgeist. See ALKAHEST

Allgemeingültig: (Ger. allgemein + gelten, universally valid) A proposition or judgment which is universally valid, or necessary. Such propositions may be either empirical, i.e., dependent upon experience, or a priori, i.e., independent of all experience. In Kant's theoretical philosophy the necessary forms of the sensibility and understanding are declared to have universal validity a priori, because they are the sine qua non, of any and all experience. -- O.F.K.

All generalizing terms such as universal mind have various applications, because nature is built throughout on analogical structure and function, and hence what applies to the great likewise applies to the small. Thus universal mind is applicable either to a solar system, a galactic system, or a system comprising a number of galaxies, etc. See also MAHAT; UNIVERSAL SOUL

All Hallow’s Eve: An ancient Druidic festival when all fires had to be extinguished, except for the sacred altar fires of the Druid priests.

All helpful or supporting contacts in dream or vision are to be welcomed and accepted. Experiences of the right kind are a

ALLIANCE "tool" A complete set of {CAD} tools for teaching Digital {CMOS} {VLSI} Design in Universities. It includes a {VHDL} compiler and simulator, {logic synthesis} tools, and automatic place and route tools. ALLIANCE is the result of a ten years effort at University Pierre et Marie Curie (PARIS VI, France). It runs on {Sun-4}, not well supported: {MIPS}/{Ultrix}, {386}/{SystemV}. (1993-02-16)

All Indian doctrines orient themselves by the Vedas, accepting or rejecting their authority. In ranging from materialism to acosmism and nihilism, from physiologism to spiritualism, realism to idealism, monism to pluralism, atheism and pantheism, Hindus believe they have exhausted all possible philosophic attitudes (cf. darsana), which they feel supplement rather than exclude each other. A unnersal feature is the fusion of religion, metaphysics, ethics and psychology, due to the universal acceptance of a psycho-physicalism, further exemplified in the typical doctrines of karma and samsara (q.v.). Rigorous logic is nevertheless applied in theology where metaphvsics passes into eschatology (cf., e.g., is) and the generally accepted belief in the cyclic nature of the cosmos oscillating between srsti ("throwing out") and pralaya (dissolution) of the absolute reality (cf. abhasa), and in psychology, where epistemology seeks practical outlets in Yoga (q.v.). With a genius for abstraction, thinkers were and are almost invariably hedonistically motivated by the desire to overcome the evils of existence in the hope of attaining liberation (cf. moksa) and everlasting bliss (cf. ananda, nirvana). -- K.F.L.

All introspection is based upon the fact that one can so divide oneself into a consciousness that observes and an energy that acts.

All life is only a lavish and manifold opportunity given us to discover, realise, express the Divine.
   Ref: CWSA Vol. 25, Page: 148


All lights are indications of a Force or Power. It is the work of the Lights and Forces they represent to act in their descent on the lower nature and change it. Light clatifics the conscious- ness and works as a force and makes knowledge possible.

Allman style {indent style}

Allmuseri: An African occult society.

All nature is suffused with a love of God and a desire to return to him, witnessed by the laws of motion governing inanimate bodies, the law of self-preservation in organic life, and by man's conscious search for the divine.

All or None Law ::: Either a neuron completely fires or it does not fire at all.

ALLOY "language" A language by Thanasis Mitsolides "mitsolid@cs.nyu.edu" which combines {functional programming}, {object-oriented programming} and {logic programming} ideas, and is suitable for {massively parallel} systems. Evaluating modes support serial or parallel execution, {eager evaluation} or {lazy evaluation}, {nondeterminism} or multiple solutions etc. ALLOY is simple as it only requires 29 primitives in all (half of which are for {object oriented programming} support). It runs on {SPARC}. {(ftp://cs.nyu.edu/pub/local/alloy/)}. ["The Design and Implementation of ALLOY, a Parallel Higher Level Programming Language", Thanasis Mitsolides "mitsolid@cs2.nyu.edu", PhD Thesis NYU 1990]. (1991-06-11)

All Rajayoga depends on this perception and experience that our inner elements, combinations, functions, forces, can be sepa- rated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and re- solved into a new general synthesis by fixed internal processes.

All rights reserved. No part of this book may be reproduced or transmitted in

All-ruler who by his Shakti, i.e. conscious power, manifests him- self in time and governs the oniveise.

All Saints’ Day, All-Hallows, Hallowmas. A festival originally on the first of May, said to have been instituted for the martyrs in European countries about the 4th or 5th centuries. In the 7th century, Pope Boniface instituted it on May 13 to replace a pagan festival of the dead. In 834 the day was moved to November 1st by Gregory III and was then celebrated for all the saints. The Greek Church celebrates it on the first Sunday after Pentecost. Closely connected with the celebration was the keeping of the preceding evening, known as the vigil of Hallowmas or Halloween. This was especially kept in Scotland and in Brittany, France. In Scotland an important item was the lighting of a bonfire at each house. The Celts kept two festivals, one called Beltane (Bealtine or Beiltine) in which fires were lighted on the eve of May 1st, and the other called Samtheine on the eve of November 1st, in which people jumped over two fires placed very close together. “The Druids understood the meaning of the Sun in Taurus, therefore, when, while all the fires were extinguished on the 1st of November, their sacred and inextinguishable fires alone remained to illumine the horizon, like those of the Magi and the modern Zoroastrians” (SD 2:759). The Germanic nations had their Osterfeuer and Johannisfeuer.

All the apparent proofs of identity of “spirit” can be accounted for otherwise than by supposing the actual presence of the departed individual in the seance room. Such communications as are received evince no knowledge beyond that which we already have, and show no signs of emanating from a high source — and almost invariably such communications are trifling and paltry. Mediumship and seances are most harmful practice, as they open the door to the entry of pernicious obsessing influences from the lower astral realms. Moreover such practice may obstruct and retard the natural decomposition of the discarded lower elements of the deceased, and thus keep alive his kama-rupa beyond the term of its natural astral death. The appeal of astralism is very powerful to those who feel convinced that they have thereby obtained assurance of immortality and of the continued existence of their lost loved ones.

All the cataclysms are accompanied by both deluges and volcanism, but one or the other of these is accentuated at alternately different times. The forthcoming cataclysms at the end of the fifth root-race are stated to be especially marked by the action of the element fire. Lemuria, the third continental system, is said to have perished by subterranean convulsion, tremendous volcanic activity, and other phenomena arising in the igneous element, and the consequent breaking of the sea floor; whereas that of Atlantis, or the fourth great continental system, was mainly caused by axial disturbance, leading to subsidence of lands, tremendous consequent tidal waves, and the shifting of large portions of the oceanic system. “Therefore, it is absolutely false, . . . that all the great geological changes and terrible convulsions have been produced by ordinary and known physical forces. For these forces were but the tools and final means for the accomplishment of certain purposes, acting periodically, and apparently mechanically, through an inward impulse mixed up with, but beyond their material nature. There is a purpose in every important act of Nature, whose acts are all cyclic and periodical” (SD 1:640).

All the great religious and philosophical systems of antiquity contained a divine or spiritual triadic unity as the cosmic source and focus of all beings and things, out of which emanate the universe and all that is in it. Examples are the Osiris-Isis-Horus of Egypt or the Brahma-Vishnu-Siva of India; yet these triads of gods are emanated reflections or representatives on lower planes of the still more sublime and ineffable triadic mystery above and beyond them.

All the lights arc put out by the Mother from herself.

All these centres are in the middle of the body ; they are supposed, to 'be attached to the spinal chord; but in fact all these things are. in the subtle body, (hough one has the feeling of their activities as if In the physical body when the conscious- ness is awake.

All these centres are in the middle of the body; they are supposed to be attached to the spinal cord; but in fact all these things are in the subtle body, suksma deha , though one has the feeling of their activities as if in the physical body when the consciousness is awake.” Letters on Yoga

All these goetic tracts yielded a boundless profusion of angels (and demons), and I soon had

All these methods were known to the ancients. Unfortunately, the Western lack of any true psychology leaves unexplained the rationale of these healing systems — whether by hypnotism, magnetism, mesmerism, or healing by faith as practiced by the Christian Scientists and faith-healers — and gives no hint of their end results. The potential dangers incurred, both physical and superphysical, are unsuspected. The magnetic healer’s emanation of his vitality and will-force inevitably carries and implants in the person it affects something of his own quality of mind, heart, and body. The germs of any latent disease, hidden vice, or mental bias will complicate any supposed cure. Moreover, the subtle infection on inner lines karmically links for the future both healer and patient in the outcome. Even diseased or evil-minded persons of strong will and animal vitality can displace a disease and, by driving it back onto some inner level of the sufferer’s constitution, can make a seeming cure. Howsoever it is displaced out of sight, it cannot be denied out of existence, and sooner or later it will reappear in a more untimely, unnatural, and probably a more dangerous form because of its suppression at the moment of its endeavor to exhaust itself in physical expression. Physical disease, originating in wrong thought in this or a former life, becomes visible on the most material level in working its way out of the system for good. It is positively pernicious for a healer to act upon the will, conscience, or moral integrity of the sick person by hypnotizing his mind, will, and conscience into believing that sickness does not exist, or that he is a victim of fate instead of suffering from his own past actions. Any such control of another’s conscious life is a form of suggestion or hypnotism, and falls under what was formerly called black magic.

All these nidhis are the objects of special worship by the Tantrikas. They differ from the nava-nidhi, or nine treasuries or jewels of wisdom referring to a consummation of spiritual development in occult training, occult life, or mysticism generally. In theosophy the “seven jewels of wisdom” are seven of the nine nava-nidhi.

All these seven emanations or creations of Brahma refer to the seven periods of the evolution of living racial classes, whether higher or lower, and whether involving large or smaller time periods. The Tiryaksrotas (or Tiaryagyonya) creation corresponds only on earth to the dumb animal creation. “That which is meant by ‘animals,’ in primary Creation, is the germ of awakening consciousness or of apperception, that which is faintly traceable in some sensitive plants on Earth and more distinctly in the protistic monera” (SD 1:455). See also URDHVASROTAS

All theses various “creations” mentioned in the Puranas represent stages of evolutionary production, following each other in regular serial order, and thus unfolding into manifestation what lay originally latent in the seed out of which these various stages arise. Thus the reference in the Vishnu-Purana, for example, by analogical reasoning can apply either to a universe, solar system, planetary chain, or to the developmental history of earth and its inhabitants.

All, The The Boundless, the Ineffable. To our physical ideas, the All appears as a vast aggregation of separate parts, but here the contrasted notions of unity and multiplicity merge. Infinitely great and infinitely small, as said in Hindu writings, the All is at once the emptiness of utter plenitude, and the shoreless fullness of kosmic space.

All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness.
   Ref: CWSA Vol. 23-24, Page: 785-86


All things in existence or non-existence are symbols of the Absolute created in self-consciousness (Chid-Atman); by Its symbols the Absolute can be known so far as the symbols reveal or hint at it, but even the knowledge of the whole sum of symbols does not amount to real knowledge of the Absolute. You can become Parabrahman; you cannot know Parabrahman. Becoming Parabrahman means going back through self-consciousness into Parabrahman, for you already are That, only you have projected yourself forward in self-consciousness into its terms or symbols, Purusha & Prakriti through which you uphold the universe. Th
   refore, to become Parabrahman void of terms or symbols you must cease out of the universe. By becoming Parabrahman void of Its self-symbols you do not become anything you are not already, nor does the universe cease to operate. It only means that God throws back out of the ocean of manifest consciousness one stream or movement of Himself into that from which all consciousness proceeded.
   Ref: CWSA Vol. 12, Page: 103


Allured by the omniscient Ecstasy,

All vibrational activity of whatever rate, intensity, or attributive characteristic is always an effect, although always capable of becoming in its turn a cause producing effects of its own type. In other words, there is always the originating or causal agent for any specific instance of vibration; thus the thinker produces mental vibrational activity which we call thinking or thoughts, or emotion or feeling.

All wealth belongs to the Divine and those who bold it are trustees, not possessors. It is with them today, tomorrow it may be elsewhere. All depends on the way they discharge their trust while it is with them, in what spirit, with what consciousness in their use of it, to what purpose.

All world-existence is manifestation, but our ignorance is the agent of a partial, limited and ignorant manifestation,— in part an expression but in part also a disguise of the original being, consciousness and delight of existence. If this state of things is permanent and unalterable, if our world must always move in this circle, if some Ignorance is the cause of all things and all action here and not a condition and circumstance, then indeed the cessation of individual ignorance could only come by an escape of the individual from world-being, and a cessation of the cosmic ignorance would be the destruction of world-being. But if this world has at its root an evolutionary principle, if our ignorance is a half-knowledge evolving towards knowledge, another account and another issue and spiritual result of our existence in material Nature, a greater manifestation here becomes possible.
   Ref: CWSA Vol. 21-22, Page: 496-97


All world is a movement of the Spirit in Itself and is mutable and transient in all its formations and appearances; its only eternity is an eternity of recurrence, its only stability a semblance caused by certain apparent fixities of relation and grouping.
   Ref: CWSA Vol. 17, Page: 16


All worlds and universes spring forth from it, run their various manvantaric periods, and sink back into it for their rest; so that what we call space is but one of its manifestations or appearances, and what we call unending duration is its aspect when we consider it under the light of eternity. It is everything because everything is included within it, and it is nothing because it is no-thing — thing implying limitation or condition. See also PARABRAHMAN; THAT

All Yoga is in its nature an attempt and an arriving at unity with the Supreme.
   Ref: CWSA Vol. 23-24, Page: 528


All yoga is in its nature an attempt and an arriving at unity with the Supreme,

All Yoga is tapasya and all siddhi of Yoga is accomplishment of godhead either by identity or by relation with the Divine Being in its principles or its personality or in both or simultaneously by identity and relation.
   Ref: CWSA Vol. 12, Page: 334


All your life must be an offering and a sacrifice to the Supreme ; your only object in action shall be to serve, to receive, to fulfil, to become a manifesting instrument of the Divine Shakti in her wor^. You must grow in the divine consciousness till there is no difference between your will and hers, no motive except her impulsion in you, no action that is not her conscious notion in you and through you.

all 15, see Appendix.

all 70 of these spirits invoked to protect the new¬

all 70 or 72 tutelary angels of nations (except

alla breve ::: --> With one breve, or four minims, to measure, and sung faster like four crotchets; in quick common time; -- indicated in the time signature by /.

allah ::: n. --> The name of the Supreme Being, in use among the Arabs and the Mohammedans generally.

all-a-mort ::: a. --> See Alamort.

allanite ::: n. --> A silicate containing a large amount of cerium. It is usually black in color, opaque, and is related to epidote in form and composition.

allantoic ::: a. --> Pertaining to, or contained in, the allantois.

allantoid ::: a. --> Alt. of Allantoidal ::: n. --> A membranous appendage of the embryos of mammals, birds, and reptiles, -- in mammals serving to connect the fetus with the parent; the urinary vesicle.

allantoidal ::: a. --> Of or pertaining to the allantois.

allantoidea ::: n. pl. --> The division of Vertebrata in which the embryo develops an allantois. It includes reptiles, birds, and mammals.

allantoin ::: n. --> A crystalline, transparent, colorless substance found in the allantoic liquid of the fetal calf; -- formerly called allantoic acid and amniotic acid.

allantois ::: n. --> Alt. of Allantoid

all ::: a. --> The whole quantity, extent, duration, amount, quality, or degree of; the whole; the whole number of; any whatever; every; as, all the wheat; all the land; all the year; all the strength; all happiness; all abundance; loss of all power; beyond all doubt; you will see us all (or all of us).
Any.
Only; alone; nothing but.


allatrate ::: v. i. --> To bark as a dog.

allayed ::: imp. & p. p. --> of Allay

allayer ::: n. --> One who, or that which, allays.

allaying ::: p. pr. & vb. n. --> of Allay

allayment ::: n. --> An allaying; that which allays; mitigation.

allay ::: v. t. --> To make quiet or put at rest; to pacify or appease; to quell; to calm; as, to allay popular excitement; to allay the tumult of the passions.
To alleviate; to abate; to mitigate; as, to allay the severity of affliction or the bitterness of adversity.
To diminish in strength; to abate; to subside.
To mix (metals); to mix with a baser metal; to alloy; to deteriorate.


allecret ::: n. --> A kind of light armor used in the sixteenth century, esp. by the Swiss.

allectation ::: n. --> Enticement; allurement.

allective ::: a. --> Alluring. ::: n. --> Allurement.

allect ::: v. t. --> To allure; to entice.

alledge ::: v. t. --> See Allege.

allegation ::: n. --> The act of alleging or positively asserting.
That which is alleged, asserted, or declared; positive assertion; formal averment
A statement by a party of what he undertakes to prove, -- usually applied to each separate averment; the charge or matter undertaken to be proved.


allegeable ::: a. --> Capable of being alleged or affirmed.

allegeance ::: n. --> Allegation.

alleged ::: imp. & p. p. --> of Allege

allegement ::: n. --> Allegation.

alleger ::: n. --> One who affirms or declares.

allege ::: v. t. --> To bring forward with positiveness; to declare; to affirm; to assert; as, to allege a fact.
To cite or quote; as, to allege the authority of a judge.
To produce or urge as a reason, plea, or excuse; as, he refused to lend, alleging a resolution against lending.
To alleviate; to lighten, as a burden or a trouble.


allegge ::: v. t. --> See Alegge and Allay.

allegiance ::: loyalty or devotion to some person, group, cause, or the like.

allegiance ::: n. --> The tie or obligation, implied or expressed, which a subject owes to his sovereign or government; the duty of fidelity to one&

allegiant ::: a. --> Loyal.

alleging ::: p. pr. & vb. n. --> of Allege

allegoric ::: a. --> Alt. of Allegorical

allegorical ::: a. --> Belonging to, or consisting of, allegory; of the nature of an allegory; describing by resemblances; figurative.

allegories ::: pl. --> of Allegory

allegorist ::: n. --> One who allegorizes; a writer of allegory.

allegorization ::: n. --> The act of turning into allegory, or of understanding in an allegorical sense.

allegorized ::: imp. & p. p. --> of Allegorize

allegorizer ::: n. --> One who allegorizes, or turns things into allegory; an allegorist.

allegorize ::: v. t. --> To form or turn into allegory; as, to allegorize the history of a people.
To treat as allegorical; to understand in an allegorical sense; as, when a passage in a writer may understood literally or figuratively, he who gives it a figurative sense is said to allegorize it.
To use allegory.


allegorizing ::: p. pr. & vb. n. --> of Allegorize

allegory ::: n. --> A figurative sentence or discourse, in which the principal subject is described by another subject resembling it in its properties and circumstances. The real subject is thus kept out of view, and we are left to collect the intentions of the writer or speaker by the resemblance of the secondary to the primary subject.
Anything which represents by suggestive resemblance; an emblem.
A figure representation which has a meaning beyond notion


allegresse ::: n. --> Joy; gladsomeness.

allegretto ::: a. --> Quicker than andante, but not so quick as allegro. ::: n. --> A movement in this time.

allegro ::: a. --> Brisk, lively. ::: n. --> An allegro movement; a quick, sprightly strain or piece.

all-elbows "jargon" Said of a {TSR} (terminate-and-stay-resident) {mess-dos} program, such as the N pop-up calendar and calculator utilities that circulate on {BBS} systems: unsociable. Used to describe a program that {rude}ly steals the resources that it needs without considering that other TSRs may also be resident. One particularly common form of rudeness is lock-up due to programs fighting over the keyboard interrupt. [{Jargon File}] (1995-02-21)

alleluiah ::: n. --> An exclamation signifying Praise ye Jehovah. Hence: A song of praise to God. See Hallelujah, the commoner form.

alleluia ::: n. --> Alt. of Alleluiah

allemande ::: n. --> A dance in moderate twofold time, invented by the French in the reign of Louis XIV.; -- now mostly found in suites of pieces, like those of Bach and Handel.
A figure in dancing.


allemannic ::: a. --> See Alemannic.

allenarly ::: adv. --> Solely; only.

aller ::: a. --> Of all; -- used in composition; as, alderbest, best of all, alderwisest, wisest of all.
Same as Alder, of all.


allerion ::: n. --> Am eagle without beak or feet, with expanded wings.

alleviated ::: imp. & p. p. --> of Alleviate

alleviate ::: v. t. --> To lighten or lessen the force or weight of.
To lighten or lessen (physical or mental troubles); to mitigate, or make easier to be endured; as, to alleviate sorrow, pain, care, etc. ; -- opposed to aggravate.
To extenuate; to palliate.


alleviating ::: p. pr. & vb. n. --> of Alleviate

alleviation ::: n. --> The act of alleviating; a lightening of weight or severity; mitigation; relief.
That which mitigates, or makes more tolerable.


alleviative ::: a. --> Tending to alleviate. ::: n. --> That which alleviates.

alleviator ::: n. --> One who, or that which, alleviates.

alleviatory ::: a. --> Alleviative.

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

alleyed ::: a. --> Furnished with alleys; forming an alley.

alley ::: n. --> A narrow passage; especially a walk or passage in a garden or park, bordered by rows of trees or bushes; a bordered way.
A narrow passage or way in a city, as distinct from a public street.
A passageway between rows of pews in a church.
Any passage having the entrance represented as wider than the exit, so as to give the appearance of length.
The space between two rows of compositors&


alleys ::: pl. --> of Alley
of Alley


alleyway ::: n. --> An alley. html{color:

allfours ::: --> A game at cards, called "High, Low, Jack, and the Game."

all fours ::: --> All four legs of a quadruped; or the two legs and two arms of a person.

all gaming houses. Wierus the demonographer

all hail ::: interj. --> All health; -- a phrase of salutation or welcome.

all-hail ::: v. t. --> To salute; to greet.

allhallond ::: n. --> Allhallows.

allhallow eve ::: --> The evening before Allhallows. See Halloween.

allhallowmas ::: n. --> The feast of All Saints.

allhallow ::: n. --> Alt. of Allhallows

allhallown ::: a. --> Of or pertaining to the time of Allhallows. [Obs.] "Allhallown summer." Shak. (i. e., late summer; "Indian Summer").

allhallows ::: n. --> All the saints (in heaven).
All Saints&


allhallowtide ::: n. --> The time at or near All Saints, or November 1st.

allheal ::: n. --> A name popularly given to the officinal valerian, and to some other plants.

alliable ::: a. --> Able to enter into alliance.

alliaceous ::: a. --> Of or pertaining to the genus Allium, or garlic, onions, leeks, etc.; having the smell or taste of garlic or onions.

alliance ::: n. --> The state of being allied; the act of allying or uniting; a union or connection of interests between families, states, parties, etc., especially between families by marriage and states by compact, treaty, or league; as, matrimonial alliances; an alliance between church and state; an alliance between France and England.
Any union resembling that of families or states; union by relationship in qualities; affinity.
The persons or parties allied.


alliant ::: n. --> An ally; a confederate.

allice ::: n. --> Alt. of Allis

alliciency ::: n. --> Attractive power; attractiveness.

allicient ::: a. --> That attracts; attracting. ::: n. --> That attracts.

allied ::: a. --> United; joined; leagued; akin; related. See Ally. ::: imp. & p. p. --> of Ally

allied ::: related; connected by nature, properties, or similitude; kindred.

allies ::: pl. --> of Ally

alligate ::: v. t. --> To tie; to unite by some tie.

alligation ::: n. --> The act of tying together or attaching by some bond, or the state of being attached.
A rule relating to the solution of questions concerning the compounding or mixing of different ingredients, or ingredients of different qualities or values.


alligator ::: n. --> A large carnivorous reptile of the Crocodile family, peculiar to America. It has a shorter and broader snout than the crocodile, and the large teeth of the lower jaw shut into pits in the upper jaw, which has no marginal notches. Besides the common species of the southern United States, there are allied species in South America.
Any machine with strong jaws, one of which opens like the movable jaw of an alligator
a form of squeezer for the puddle ball


allignment ::: n. --> See Alignment.

allineate ::: v. t. --> To align.

allineation ::: n. --> Alt. of Alineation

all in glory and knowledge.” Talmud claims that

allision ::: n. --> The act of dashing against, or striking upon.

allis ::: n. --> The European shad (Clupea vulgaris); allice shad. See Alose.

alliteral ::: a. --> Pertaining to, or characterized by alliteration.

alliterate ::: v. t. --> To employ or place so as to make alliteration. ::: v. i. --> To compose alliteratively; also, to constitute alliteration.

alliteration ::: n. --> The repetition of the same letter at the beginning of two or more words immediately succeeding each other, or at short intervals; as in the following lines: -

alliterative ::: a. --> Pertaining to, or characterized by, alliteration; as, alliterative poetry.

alliterator ::: n. --> One who alliterates.

allium ::: n. --> A genus of plants, including the onion, garlic, leek, chive, etc.

all light; he was created by Ormazd and de¬

all men and read aloud the books of judgment at

allmouth ::: n. --> The angler.

allness ::: n. --> Totality; completeness.

allnight ::: n. --> Light, fuel, or food for the whole night.

allocate ::: v. t. --> To distribute or assign; to allot.
To localize.


allocation ::: n. --> The act of putting one thing to another; a placing; disposition; arrangement.
An allotment or apportionment; as, an allocation of shares in a company.
The admission of an item in an account, or an allowance made upon an account; -- a term used in the English exchequer.


allocatur ::: n. --> "Allowed." The word allocatur expresses the allowance of a proceeding, writ, order, etc., by a court, judge, or judicial officer.

allochroic ::: a. --> Changeable in color.

allochroite ::: n. --> See Garnet.

allochroous ::: a. --> Changing color.

allocution ::: n. --> The act or manner of speaking to, or of addressing in words.
An address; a hortatory or authoritative address as of a pope to his clergy.


allodial ::: a. --> Pertaining to allodium; freehold; free of rent or service; held independent of a lord paramount; -- opposed to feudal; as, allodial lands; allodial system.
Anything held allodially.


allodialism ::: n. --> The allodial system.

allodialist ::: n. --> One who holds allodial land.

allodiary ::: n. --> One who holds an allodium.

allodially ::: adv. --> By allodial tenure.

allodium ::: n. --> Freehold estate; land which is the absolute property of the owner; real estate held in absolute independence, without being subject to any rent, service, or acknowledgment to a superior. It is thus opposed to feud.

allod ::: n. --> See Allodium.

all of whom are subject in turn to the South

allogamous ::: a. --> Characterized by allogamy.

allogamy ::: n. --> Fertilization of the pistil of a plant by pollen from another of the same species; cross-fertilization.

allogeneous ::: a. --> Different in nature or kind.

allograph ::: n. --> A writing or signature made by some person other than any of the parties thereto; -- opposed to autograph.

allomerism ::: n. --> Variability in chemical constitution without variation in crystalline form.

allomerous ::: a. --> Characterized by allomerism.

allomorphic ::: a. --> Of or pertaining to allomorphism.

allomorphism ::: n. --> The property which constitutes an allomorph; the change involved in becoming an allomorph.

allomorph ::: n. --> Any one of two or more distinct crystalline forms of the same substance; or the substance having such forms; -- as, carbonate of lime occurs in the allomorphs calcite and aragonite.
A variety of pseudomorph which has undergone partial or complete change or substitution of material; -- thus limonite is frequently an allomorph after pyrite.


allonge ::: v. --> A thrust or pass; a lunge.
A slip of paper attached to a bill of exchange for receiving indorsements, when the back of the bill itself is already full; a rider. ::: v. i. --> To thrust with a sword; to lunge.


allonym ::: n. --> The name of another person assumed by the author of a work.
A work published under the name of some one other than the author.


allonymous ::: a. --> Published under the name of some one other than the author.

alloo ::: v. t. / i. --> To incite dogs by a call; to halloo.

allopathic ::: a. --> Of or pertaining to allopathy.

allopathically ::: adv. --> In a manner conformable to allopathy; by allopathic methods.

allopathist ::: n. --> One who practices allopathy; one who professes allopathy.

allopath ::: n. --> An allopathist.

allopathy ::: n. --> That system of medical practice which aims to combat disease by the use of remedies which produce effects different from those produced by the special disease treated; -- a term invented by Hahnemann to designate the ordinary practice, as opposed to homeopathy.

allophylian ::: a. --> Pertaining to a race or a language neither Aryan nor Semitic.

allophylic ::: a. --> Alt. of Allophylian

alloquy ::: n. --> A speaking to another; an address.

allotheism ::: n. --> The worship of strange gods.

allotment ::: n. --> The act of allotting; assignment.
That which is allotted; a share, part, or portion granted or distributed; that which is assigned by lot, or by the act of God; anything set apart for a special use or to a distinct party.
The allowance of a specific amount of scrip or of a particular thing to a particular person.


allotriophagy ::: n. --> A depraved appetite; a desire for improper food.

allotropic ::: a. --> Alt. of Allotropical

allotropical ::: a. --> Of or pertaining to allotropism.

allotropicity ::: n. --> Allotropic property or nature.

allotropism ::: n. --> Alt. of Allotropy

allotropize ::: v. t. --> To change in physical properties but not in substance.

allotropy ::: n. --> The property of existing in two or more conditions which are distinct in their physical or chemical relations.

allottable ::: a. --> Capable of being allotted.

allotted ::: 1. Divided or distributed by share or portion; apportioned. 2. Assigned as a portion, set apart, dedicated.

allotted ::: imp. & p. p. --> of Allot

allottee ::: n. --> One to whom anything is allotted; one to whom an allotment is made.

allotter ::: n. --> One who allots.

allottery ::: n. --> Allotment.

allotting ::: p. pr. & vb. n. --> of Allot

allot ::: v. t. --> To distribute by lot.
To distribute, or parcel out in parts or portions; or to distribute to each individual concerned; to assign as a share or lot; to set apart as one&


allowable ::: a. --> Praiseworthy; laudable.
Proper to be, or capable of being, allowed; permissible; admissible; not forbidden; not unlawful or improper; as, a certain degree of freedom is allowable among friends.


allowableness ::: n. --> The quality of being allowable; permissibleness; lawfulness; exemption from prohibition or impropriety.

allowably ::: adv. --> In an allowable manner.

allowance ::: n. --> Approval; approbation.
The act of allowing, granting, conceding, or admitting; authorization; permission; sanction; tolerance.
Acknowledgment.
License; indulgence.
That which is allowed; a share or portion allotted or granted; a sum granted as a reimbursement, a bounty, or as appropriate for any purpose; a stated quantity, as of food or drink; hence, a


allowancing ::: imp. & p. p. --> of Allowance

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

allowed ::: imp. & p. p. --> of Allow

allowedly ::: adv. --> By allowance; admittedly.

allowed themselves to fall into the sin of lewdness

allower ::: n. --> An approver or abettor.
One who allows or permits.


allowing ::: p. pr. & vb. n. --> of Allow

allow-none "programming" An annotation in {GTk} documentation indicating that the annotated entity may be null. {(http://live.gnome.org/GObjectIntrospection/Annotations)}. (2009-09-29)

allow ::: v. t. --> To praise; to approve of; hence, to sanction.
To like; to be suited or pleased with.
To sanction; to invest; to intrust.
To grant, give, admit, accord, afford, or yield; to let one have; as, to allow a servant his liberty; to allow a free passage; to allow one day for rest.
To own or acknowledge; to accept as true; to concede; to accede to an opinion; as, to allow a right; to allow a claim; to allow


alloxanate ::: n. --> A combination of alloxanic acid and a base or base or positive radical.

alloxanic ::: a. --> Of or pertaining to alloxan; -- applied to an acid obtained by the action of soluble alkalies on alloxan.

alloxan ::: n. --> An oxidation product of uric acid. It is of a pale reddish color, readily soluble in water or alcohol.

alloxantin ::: n. --> A substance produced by acting upon uric with warm and very dilute nitric acid.

alloy ::: 1. A substance composed of two or more metals, or of a metal or metals with a nonmetal, intimately mixed, as by fusion or electrodeposition; a less costly metal mixed with a more valuable one, such as that which is added to gold and silver coinage. 2. Admixture, as with good with evil.

alloyage ::: n. --> The act or art of alloying metals; also, the combination or alloy.

alloyed ::: imp. & p. p. --> of Alloy

alloying ::: p. pr. & vb. n. --> of Alloy

alloy ::: v. t. --> Any combination or compound of metals fused together; a mixture of metals; for example, brass, which is an alloy of copper and zinc. But when mercury is one of the metals, the compound is called an amalgam.
The quality, or comparative purity, of gold or silver; fineness.
A baser metal mixed with a finer.
Admixture of anything which lessens the value or detracts


all parts of the earth. Talmud records that Adam

all-possessed ::: a. --> Controlled by an evil spirit or by evil passions; wild. html{color:

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

all principalities and powers, virtues, domina¬

all saints ::: --> Alt. of All Saints&

allspice ::: n. --> The berry of the pimento (Eugenia pimenta), a tree of the West Indies; a spice of a mildly pungent taste, and agreeably aromatic; Jamaica pepper; pimento. It has been supposed to combine the flavor of cinnamon, nutmegs, and cloves; and hence the name. The name is also given to other aromatic shrubs; as, the Carolina allspice (Calycanthus floridus); wild allspice (Lindera benzoin), called also spicebush, spicewood, and feverbush.

all the 10 classes who spoke to Solomon and gave

all the animals on earth except man. Barman was

all the holy words that are uttered at a table [at

all the servants [of God]. For each one of them is

all the wounds of the children of men.” [Cf

allthing ::: adv. --> Altogether.

all those who seek the truth.” His corresponding

alluded ::: imp. & p. p. --> of Allude
of Allure


allude ::: v. i. --> To refer to something indirectly or by suggestion; to have reference to a subject not specifically and plainly mentioned; -- followed by to; as, the story alludes to a recent transaction. ::: v. t. --> To compare allusively; to refer (something) as applicable.

alluding ::: p. pr. & vb. n. --> of Allude

allumette ::: n. --> A match for lighting candles, lamps, etc.

alluminor ::: n. --> An illuminator of manuscripts and books; a limner.

allurance ::: n. --> Allurement.

allured ::: 1. Attracted as to a lure; drawn or enticed to a place or to a course of action. 2. Attracted or tempted by something flattering or desirable; fascinated, charmed. alluring, **alluringly, allurement.

allured ::: Sri Aurobindo: [referring to the following lines]

allurement ::: n. --> The act alluring; temptation; enticement.
That which allures; any real or apparent good held forth, or operating, as a motive to action; as, the allurements of pleasure, or of honor.


allurer ::: n. --> One who, or that which, allures.

allure ::: v. t. --> To attempt to draw; to tempt by a lure or bait, that is, by the offer of some good, real or apparent; to invite by something flattering or acceptable; to entice; to attract. ::: n. --> Allurement.
Gait; bearing.


alluring ::: p. pr. & vb. n. --> of Allure ::: a. --> That allures; attracting; charming; tempting.

allusion ::: n. --> A figurative or symbolical reference.
A reference to something supposed to be known, but not explicitly mentioned; a covert indication; indirect reference; a hint.


allusive ::: a. --> Figurative; symbolical.
Having reference to something not fully expressed; containing an allusion.


allusively ::: adv. --> Figuratively [Obs.]; by way of allusion; by implication, suggestion, or insinuation.

allusiveness ::: n. --> The quality of being allusive.

allusory ::: a. --> Allusive.

alluvial ::: a. --> Pertaining to, contained in, or composed of, alluvium; relating to the deposits made by flowing water; washed away from one place and deposited in another; as, alluvial soil, mud, accumulations, deposits.

alluvia ::: pl. --> of Alluvium

alluvion ::: n. --> Wash or flow of water against the shore or bank.
An overflowing; an inundation; a flood.
Matter deposited by an inundation or the action of flowing water; alluvium.
An accession of land gradually washed to the shore or bank by the flowing of water. See Accretion.


alluvious ::: n. --> Alluvial.

alluvium ::: n. --> Deposits of earth, sand, gravel, and other transported matter, made by rivers, floods, or other causes, upon land not permanently submerged beneath the waters of lakes or seas.

alluviums ::: pl. --> of Alluvium

allwhere ::: adv. --> Everywhere.

allwork ::: n. --> Domestic or other work of all kinds; as, a maid of allwork, that is, a general servant.

ally, according to Talmudic lore, there were 70

ally, as in Enoch I, he is evil (a fallen angel) and a

ally before God, and to whom are given the

ally before God and to whom are given the spirit

ally in Gollancz, Clavicula Salomonis.

allying ::: p. pr. & vb. n. --> of Ally

allylene ::: n. --> A gaseous hydrocarbon, C3H4, homologous with acetylene; propine.

allyl ::: n. --> An organic radical, C3H5, existing especially in oils of garlic and mustard.

ally ::: v. t. --> To unite, or form a connection between, as between families by marriage, or between princes and states by treaty, league, or confederacy; -- often followed by to or with.
To connect or form a relation between by similitude, resemblance, friendship, or love. ::: v.



TERMS ANYWHERE

1. Filled with bliss, ecstasy; joy. 2. Filled with spiritual joy. All-Blissful.

1. Settled securely, permanently and unconditionally. 2. Placed or settled in a secure position or condition; installed. 3. Brought about or set up or accepted; especially long established. established.

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

1. ‘The beginning and the end," originally of the divine Being. 2. The first and last letters of the Greek alphabet.

1. The expenditure of something, such as time or labour, necessary for the attainment of a goal. Also fig. **2. The price paid or required for acquiring, producing, or maintaining something, usually measured in money, time, or energy; expense or expenditure; outlay. 3. **Suffering or sacrifice; loss; penalty.

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

abandon ::: 1. To give oneself up, devote oneself to (a person or thing); to yield oneself without restraint. 2. To withdraw one"s support or help from, especially in spite of duty, allegiance, or responsibility; desert: leave behind. 3. To give up; discontinue; withdraw from. abandons, abandoned, abandoning.

abandoned ::: 1. Given up, deserted, forsaken, cast off. 2. Left completely and finally, without help or support. 3. adj. Deserted.

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

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

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

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

accept ::: 1. To take or receive (a thing offered) willingly, or with consenting mind; to receive (a thing or person) with favour or approval. 2. To take formally (what is offered) with contemplation of its consequences and obligations; to take upon oneself, to undertake as a responsibility. 3. To agree or consent to. 4. To regard as true or sound; believe. accepts, accepted, accepting.

:::   "According to the nature and the circumstances the call will come.” *The Synthesis of Yoga

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

"A cosmos or universe is always a harmony, otherwise it could not exist, it would fly to pieces. But as there are musical harmonies which are built out of discords partly or even predominantly, so this universe (the material) is disharmonious in its separate elements — the individual elements are at discord with each other to a large extent; it is only owing to the sustaining Divine Will behind that the whole is still a harmony to those who look at it with the cosmic vision. But it is a harmony in evolution in progress — that is, all is combined to strive towards a goal which is not yet reached, and the object of our yoga is to hasten the arrival to this goal. When it is reached, there will be a harmony of harmonies substituted for the present harmony built up on discords. This is the explanation of the present appearance of things.” Letters on Yoga

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

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.

admonishing ::: 1. Reproving or scolding, especially in a mild or good-willed manner. 2. Urging to a duty; reminding.

adoration ::: 1. The act of paying honour, as to a divine being; worship. 2. Reverent homage. 3. Fervent and devoted love. **adoration"s.*Sri Aurobindo: "Especially in love for the Divine or for one whom one feels to be divine, the Bhakta feels an intense reverence for the Loved, a sense of something of immense greatness, beauty or value and for himself a strong impression of his own comparative unworthiness and a passionate desire to grow into likeness with that which one adores.” Letters on Yoga*

advent ::: any important or epoch-making arrival. In modern usage applied poetically or grandiloquently to any arrival. advent"s, advents.

adventure ::: n. 1. Any novel or unexpected event in which one shares; an exciting or remarkable incident befalling any one. 2. The encountering of risks or participation in novel and exciting events; bold or daring activity, enterprise. adventure"s, world-adventure, world-adventure"s. *v. 3. To take the chance of; to commit to fortune; to undertake a thing of doubtful issue; to try, to chance, to venture into or upon. 4. To risk or hazard; stake. *adventuring.

aegis ::: originally the shield or breastplate of Zeus, or Athena. Currently, protection; support; sponsorship; auspices.

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

afflatus ::: the miraculous communication of supernatural knowledge; hence also, the imparting of an over-mastering impulse, poetic or otherwise; inspiration. A creative inspiration, as that of a poet; a divine imparting of knowledge, thus it is often called divine afflatus.

agreement ::: a contract or other document delineating an arrangement that is accepted by all parties to a transaction. (Sri Aurobindo capitalizes the word.)

akin ::: allied by nature; having the same properties; near in nature or character.

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

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

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

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

::: "All conscious being is one and indivisible in itself, but in manifestation it becomes a complex rhythm, a scale of harmonies, a hierarchy of states or movements.” The Upanishads

"All disease is a means towards some new joy of health, all evil & pain a tuning of Nature for some more intense bliss & good, all death an opening on widest immortality. Why and how this should be so, is God"s secret which only the soul purified of egoism can penetrate.” Essays Divine and Human

::: "All energies put into activity — thought, speech, feeling, act — go to constitute Karma. These things help to develop the nature in one direction or another, and the nature and its actions and reactions produce their consequences inward and outward: they also act on others and create movements in the general sum of forces which can return upon oneself sooner or later. Thoughts unexpressed can also go out as forces and produce their effects. It is a mistake to think that a thought or will can have effect only when it is expressed in speech or act: the unspoken thought, the unexpressed will are also active energies and can produce their own vibrations, effects or reactions.” Letters on Yoga*

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

"All evolution is in essence a heightening of the force of consciousness in the manifest being so that it may be raised into the greater intensity of what is still unmanifest, from matter into life, from life into mind, from the mind into the spirit.” The Life Divine

:::   "All evolution is the progressive self-revelation of the One to himself in the terms of the Many out of the Inconscience through the Ignorance towards self-conscient perfection.” Essays Divine and Human **evolution"s, Evolution"s.**

"All existence, – as the mind and sense know existence – is manifestation of an Eternal and Infinite which is to the mind and sense unknowable but not unknowable to its own self-awareness.” The Hour of God

:::   "All existence is a manifestation of God because He is the only existence . . . .” Essays on the Gita

"All the limitlessly wise immortals desired and found the Child within us who is everywhere around us.” The Secret of the Veda

All these centres are in the middle of the body; they are supposed to be attached to the spinal cord; but in fact all these things are in the subtle body, suksma deha , though one has the feeling of their activities as if in the physical body when the consciousness is awake.” Letters on Yoga

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

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

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

analyse ::: to examine carefully and in detail so as to identify causes, key factors, possible results; examine minutely and critically to determine the elements or essential features of. analysed.

". . . an Avatar is not at all bound to be a spiritual prophet — he is never in fact merely a prophet, he is a realiser, an establisher — not of outward things only, though he does realise something in the outward also, but, as I have said, of something essential and radical needed for the terrestrial evolution which is the evolution of the embodied spirit through successive stages towards the Divine.” Letters on Yoga

anchor ::: 1. Any of various devices dropped by a chain, cable, or rope to the bottom of a body of water for preventing or restricting the motion of a vessel or other floating object, typically having broad, hooklike arms that bury themselves in the bottom to provide a firm hold. 2. A person or thing that can be relied on for support, stability, or security; mainstay.

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

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

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

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

antipodes ::: places diametrically opposite each other.

a piece of plate armour partially or completely covering the front of the torso.

appalled ::: filled or overcome with horror, consternation, or fear, resulting in the loss of courage in the face of something dreadful.

appalling ::: causing dismay or horror; shocking.

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

approve ::: 1. To confirm or sanction formally; ratify. 2. To speak or think favourably of; pronounce or consider agreeable or good; judge favourably. approves, approved.

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

apse ::: a usually semicircular or polygonal, often vaulted recess, especially the termination of the sanctuary end of a church.

apt ::: 1. Having a natural tendency; inclined; disposed. 2. Unusually intelligent; able to learn quickly and easily. 3. Exactly suitable; appropriate.

architecture ::: 1. The profession of designing buildings and other artificial constructions and environments, usually with some regard to aesthetic effect. 2. The character or style of building. 3. Construction or structure generally. architectures.

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

a religious official among the Romans, whose duty it was to predict future events and advise upon the course of public business, in accordance with omens derived from the flight, singing, and feeding of birds. Hence extended to: A soothsayer, diviner, or prophet, generally; one that foresees and foretells the future. (Sri Aurobindo employs the word as an adjective.) augured.

argosies ::: fleets of large merchant ships, especially with rich cargo.

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

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

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

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

art ::: v. archaic** A second person singular present indicative of be, now only poet., not in modern usage. All other references are to art as the quality, production, expression, or realm, according to aesthetic principles, of what is beautiful, appealing, or of more than ordinary significance. Also, the class of objects subject to aesthetic criteria. art"s, arts, art-parades.

ashes ::: 1. Bodily remains, especially after cremation or decay. 2. Fig. Ruins; esp. the residue of something destroyed; remains.

as it would be if; as though. (Introducing a supposition, or way of conceiving some entity or situation, that is not to be taken literally, but yields some insight or convenience in metaphysics.)

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

"Aspiration, call, prayer are forms of one and the same thing and are all effective; you can take the form that comes to you or is easiest to you.” Letters on Yoga

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

"A spiritual knowledge, moved to arrive at the true Self in us, must reject, as the traditional way of knowledge rejects, all misleading appearances. It must discover that the body is not our self, our foundation of existence; it is a sensible form of the Infinite.” The Synthesis of Yoga

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

assembly ::: a group of people gathered together usually for a particular purpose. assemblies.

assigned ::: appointed, designated, deputed, allotted, announced as a task. assigner.

assuage ::: to mitigate, alleviate, soothe, relieve (physical or mental pain).

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

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

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

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

atom ::: 1. A unit of matter, the smallest unit of an element, having all the characteristics of that element and consisting of a dense, central, positively charged nucleus surrounded by a system of electrons. 2. The smallest component of an element having the chemical properties of the element. 3. An extremely small part, quantity, or amount. The smallest conceivable unit of an element or of anything. atom"s, atoms, atomic.

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

**"Aware of his occult omnipotent source,Allured by the omniscient Ecstasy,He felt the invasion and the nameless joy.”

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

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

balcony ::: a platform that projects from the wall of a building and is surrounded by a railing, balustrade, or parapet.

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

". . . all creation is a formation of the Spirit, . . . .” The Secret of the Veda*

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

allegiance ::: loyalty or devotion to some person, group, cause, or the like.

". . . all error is a disfiguration of some misunderstood fragments of truth. . . .” The Synthesis of Yoga*

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

allied ::: related; connected by nature, properties, or similitude; kindred.

allotted ::: 1. Divided or distributed by share or portion; apportioned. 2. Assigned as a portion, set apart, dedicated.

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

alloy ::: 1. A substance composed of two or more metals, or of a metal or metals with a nonmetal, intimately mixed, as by fusion or electrodeposition; a less costly metal mixed with a more valuable one, such as that which is added to gold and silver coinage. 2. Admixture, as with good with evil.

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

allured ::: 1. Attracted as to a lure; drawn or enticed to a place or to a course of action. 2. Attracted or tempted by something flattering or desirable; fascinated, charmed. alluring, **alluringly, allurement.

balustrade ::: a rail and the row of balusters or posts that support it, as along the front of a gallery.

banded ::: united, allied as a group.

bank ::: 1. The slope of land adjoining a body of water, especially adjoining a river, lake, or channel. 2. A slope, as of a hill. 3. A long raised mass, esp. of earth. 4. A piled-up mass, as of snow or clouds. banks, cloud-bank.

banned ::: prohibited, especially by official decree.

bards ::: an ancient Celtic order of minstrel poets who composed and recited verses celebrating the legendary exploits of chieftains and heroes. 2. Poets, especially lyric poets.

barrels ::: large cylindrical containers, usually made of staves bound together with hoops, with a flat top and bottom of equal diameter.

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

basement ::: the substructure or foundation of a building usually below ground level.

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

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

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

battened ::: thrived and prospered, especially at another"s expense; grew fat. battening

battered ::: damaged especially by blows or hard usage.

bays ::: bodies of water partially enclosed by land but with a wide mouth, affording access to the sea.

bazaar ::: a market consisting of a street lined with shops and stalls, especially one in the Orient.

beacon ::: 1. A source of guidance or inspiration. 2. A signalling or guiding device or warning signal as a light or signal fire.

beam ::: 1. A ray of light. 2. A ray or collection of parallel rays. 3. A column of light, a gleam, emanation. Also fig. **beams.**

beast ::: 1. An animal other than a human, especially a large four-footed mammal. 2. Fig. Animal nature as opposed to intellect or spirit. 3. A large wild animal. 4. A domesticated animal used by man. (Sri Aurobindo also employs the word as an adj.) beast"s, Beast"s, beasts, wild-beast. ::: —the Beast. Applied to the devil and evil spirits.

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

beckoning ::: signalling, summoning.

bed ::: 1. A piece or part forming a foundation or base; a stratum. 2. The grave. 3. A sleeping-place generally; any extemporized resting place. 4. A piece or area of ground in a garden or lawn in which plants are grown. beds.

bed-fellows ::: those who are closely associated or allied with one another.

begot ::: pt. of beget. 1. Caused to exist or occur; created. 2. Called into being, gave rise to; produced. begotten.

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

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

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

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

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

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

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


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

belt ::: 1. Any encircling or transverse band, strip, or stripe characteristically distinguished from the surface it crosses. 2. An elongated region having distinctive properties or characteristics and long in proportion to its breadth. 3. A zone or district.

bench ::: 1. A long seat usually made of wood, for two or more persons. 2. A seat occupied by a person in an official capacity, esp. a judge. 3. Such a seat as a symbol of the office and dignity of an individual judge or the judiciary.

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

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

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

bird ::: Sri Aurobindo: "The Bird in the Veda is the symbol, very frequently, of the soul liberated and upsoaring, at other times of energies so liberated and upsoaring, winging upwards towards the heights of our being, winging widely with a free flight, no longer involved in the ordinary limited movement or labouring gallop of the Life-energy, the Horse, Ashwa.” *The Secret of the Veda

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

bits ::: small portions, pieces or amounts produced by cutting, or breaking; fragments.

bizarrerie ::: strangeness or grotesqueness, especially strange or unconventional behaviour.

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

blind alley ::: 1. A road, alley, etc. that is open only at one end. 2. A position or situation offering no hope of progress or improvement. 3. A situation in which no further progress can be made.

blur ::: a smudge or smear that partially obscures; indistinctness.

body ::: 1. The entire material or physical structure of an organism, especially of a human or animal as differentiated from the soul. 2. The entire physical structure of a human being. 3. A mass of matter that is distinct from other masses. 4. Substance. 5. An agent or entity. 6. The mass of a thing. 7. A mass of matter that is distinct from other masses. 8. The largest or main part of anything; the foundation; central part. body"s, bodies.

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

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

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

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

breathe ::: 1. To be alive; live. 2. To take air, oxygen, etc., into the lungs and expel it; inhale and exhale; respire. Also fig. 3. To control the outgoing breath in producing voice and speech sounds. 4. To utter, especially quietly. 5. To make apparent or manifest; express; suggest. 6. To exhale (something); emit. 7. To impart as if by breathing; instil. 8. To move gently or blow lightly, as air. breathes, breathed, breathing. ::: To breathe upon fig. To taint; corrupt.

brief ::: a memorandum of points of fact or of law for use in conducting a case. (All other references are as: short lived, fleeting, transitory. briefer, brief-lived.)

bronze ::: 1. Any of various alloys of copper and tin in various proportions. 2. A moderate yellowish to olive brown color.

bruised ::: hurt, especially psychologically, beaten; pounded; crushed.

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

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

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

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

"But in the path of knowledge as it is practised in India concentration is used in a special and more limited sense. It means that removal of the thought from all distracting activities of the mind and that concentration of it on the idea of the One by which the soul rises out of the phenomenal into the one reality.” The Synthesis of Yoga*

buttressed ::: supported; reinforced; sustained as by a buttress; (an external structure built against a wall for support or reinforcement.)

"By Force I mean not mental or vital energy but the Divine Force from above — as peace comes from above and wideness also, so does this Force (Shakti). Nothing, not even thinking or meditating can be done without some action of Force. The Force I speak of is a Force for illumination, transformation, purification, all that has to be done in the yoga, for removal of hostile forces and the wrong movements — it is also of course for external work, whether great or small in appearance does not matter — if that is part of the Divine Will. I do not mean any personal force egoistic or rajasic.” Letters on Yoga

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

cabin ::: 1. A small, roughly built house; a simple cottage. 2. An enclosed space; a confined area.

cadence ::: 1. Balanced, rhythmic flow, as of poetry or oratory. 2. Music. A sequence of notes or chords that indicates the momentary or complete end of a composition, section, phrase, etc. 3. The flow or rhythm of events. 4. A recurrent rhythmical series; a flow, esp. the pattern in which something is experienced. 5. A slight falling in pitch of the voice in speaking or reading. cadences.

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


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

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

caste-mark ::: (In India) a mark, usually on the forehead, symbolising and identifying caste membership.

castle ::: lit. A large fortified building or group of buildings with thick walls, usually dominating the surrounding country. Fig. A stronghold, fortress.

cast ::: v. 1. To throw with force; hurl. 2. To form (liquid metal, for example) into a particular shape by pouring into a mould. Also fig. 3. To cause to fall upon something or in a certain direction; send forth. 4. To throw on the ground, as in wrestling. 5. To put or place, esp. hastily or forcibly. 6. To direct (the eye, a glance, etc.) 7. To throw (something) forth or off. 8. To bestow; confer. casts, casting.

caul ::: a portion of the amnion (A thin, tough, membranous sac) especially when it covers the head of a foetus at birth.

-causing ::: being the cause of; effecting, bringing about, producing, inducing, making. All-causing.

cave ::: 1. A hollow or natural passage under or into the earth, especially one with an opening to the surface. 2. A hollow in the side of a hill or cliff, or underground of any kind; a cavity. Cave, caves, death-cave, deep-caved, cave-heart.

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

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

calligraphy ::: 1. The art of fine handwriting. 2. An artistic and highly decorative form of handwriting, as with a great many flourishes.

callings ::: 1. (i.e. an animal or bird) that calls. 2. Things or voices that announce or address in a clear and often authoritative voice.

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

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

ceiling ::: 1. An upper limit, especially as set by regulation. 2. The upper interior surface of a room.

cell ::: 1. A small humble abode, such as a hermit"s cave or hut. 2. A narrow confining room, as in a prison or convent.

cell ::: biology: The smallest structural unit of an organism that is capable of independent functioning, consisting of one or more nuclei, cytoplasm, and various organelles, all surrounded by a semipermeable cell membrane. cells.

censer ::: a vessel in which incense is burned, especially during religious services.

chant ::: n. **1. A short, simple series of syllables or words that are sung on or intoned to the same note or a limited range of notes. 2. A song or melody. v. 3. To sing, especially in the manner of a chant. chants, chanted, chanting, chantings.**

chapel ::: a place of worship that is smaller than and subordinate to a church.

challenge ::: 1. A call or summons to engage in a contest, fight, or competition. 2. A demand for explanation or justification; a calling into question. v. **3. To invite; arouse; stimulate; provoke. challenges, challenged, challenging.**

chemic ::: chemical. ::: cheque ::: a written order, usually on a standard printed form, directing a bank to pay money to a person or designated bearer. cheques.

chipped ::: broke or cut off a small piece or into small pieces with an implement such as an axe, etc. Also fig.

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

cipher ::: n. 1. Something having no influence or value; a zero; a nonentity. 2. A secret method of writing, as by transposition or substitution of letters, specially formed symbols, or the like. unintelligible to all but those possessing the key; a cryptograph. ciphers. *v. 3. To put in secret writing; encode. *ciphers. Note: Sri Aurobindo also spelled the word as Cypher, the old English spelling.

circe ::: 1. In Classical Mythology. the enchantress represented by Homer as turning the companions of Odysseus into swine by means of a magic drink, therefore an alluring but dangerous temptress or temptation.

circumambient ::: encompassing on all sides; surrounding.

claim ::: n. 1. A demand for something as rightful or due. 2. Something claimed in a formal or legal manner as a right or title. claims. *v. *3. To demand, ask for, assert, or take as one"s own or one"s due. 4. To state to be true, especially when open to question; assert or maintain. claims, claimed, claiming, claimest, claimst, death-claimed, trance-claimed.

clambers ::: climbs, using both feet and hands; climbs with effort or difficulty; scrambles on all fours. clambered, clambering.

clamouring ::: 1. Raising an outcry for; seeking, demanding, or calling importunately for, or to do a thing. 2. Making a clamour; shouting, or uttering loud and continued cries or calls; raising an outcry, making a noise or din of speech.

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

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

cleave ::: 1. To adhere closely to; stick; cling. 2. To be faithful (usually fol. by to.)

cling ::: 1. To come or be in close contact with; stick or hold together and resist separation 2. To hold fast or adhere to as if by embracing. 3. To be emotionally or intellectually attached or remain close to. 4. To hold on tightly or tenaciously to. 5. To remain attached as to an idea, hope, memory, etc. clings, clung, clinging.

cloisters ::: 1. Covered walks with an open colonnade on one side, running along the walls of buildings that face a quadrangle. 2. Secluded, quiet places. cloister"s, cloisters.

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

clutch ::: n. 1. A tight grasp. v. 2. To grip or hold tightly or firmly. 3. To try to seize or grasp (usually fol. by at) clutched, clutching.

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

coïl ::: a large bird belonging to the cuckoo family, native to India, with a characteristic call reminiscent of the sound of its name. coïl"s

coin ::: 1. A small piece of metal, usually flat and circular, authorized by a government for use as money. 2. A mode of expression considered standard, a symbol; token.

collaboration ::: co-operation; working together harmoniously, especially in a joint intellectual effort.

collapse ::: 1. To fall or cave in; crumble suddenly. 2. Fig. To break down suddenly in strength or health and thereby cease to function. collapsed, collapsing.

coma ::: a state of deep, often prolonged unconsciousness, usually the result of injury, disease, or poison, in which an individual is incapable of sensing or responding to external stimuli and internal needs.

combat ::: n. 1. Fighting, especially armed battle; strife. combats. v. 2. To oppose in battle; fight against.

combs ::: a structure of hexagonal, thin-walled cells constructed from beeswax by honeybees to hold honey and larvae.

comedy ::: 1. The comic element of drama, of literature generally, or of life. 2. A humorous element of life or literature. Comedy (see also Divine Comedy).

comet ::: a celestial body that travels around the sun, usually in a highly elliptical orbit: thought to consist of a solid frozen nucleus part of which vaporizes on approaching the sun to form a gaseous luminous coma and a long luminous tail.

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

common ::: 1. Belonging equally to or shared alike by two or more. 2. Of or relating to the community or humanity as a whole. 3. Belonging equally to or shared equally by two or more; joint. 4. Not distinguished by superior or noteworthy characteristics; average; ordinary. 5. Occurring frequently or habitually; usual. commonest.

compassion ::: a feeling of deep sympathy and sorrow for another who is stricken by misfortune, accompanied by a strong desire to alleviate the suffering. compassion"s.

complete ::: adj. 1. Having all necessary or normal parts, components, or steps; entire. 2. Thorough; consummate; fully realised. n. completeness. *v. *3. To bring to a finish or an end.

composer ::: one who composes, especially a person who composes music.

compression ::: 1. The act or process of compressing. 2. The process or result of constricting; becoming smaller or pressed together.

computed ::: determined by mathematics, especially by numerical methods.

concealed ::: kept from being seen, found, observed, or discovered; hidden. conceals, concealing, all-concealing, deep-concealed.

conceive ::: 1. To form or hold an idea. 2. To begin, originate, or found (something) in a particular way (usually used in the passive). 3. To apprehend mentally; understand. 4. To be created or formed in the womb; to be engendered; begotten. conceives, conceived, self-conceived.

concept ::: 1. An idea, esp. an abstract idea or notion. 2. An idea of something formed by mentally combining all its characteristics or particulars; a construct. 3. A directly conceived or intuited object of thought. concept"s, concept-maps.

concupiscence ::: strong desire, especially sexual desire; lust.

confessional ::: a small enclosed stall in which a priest hears confessions.

confidence ::: 1. Full trust or faith in a person or thing. 2. A feeling of assurance, especially of self-assurance.

confront ::: 1. To come up against; encounter. 2. To come face to face with, especially with defiance or hostility. **confronts, confronting.**

conjunction ::: 1. The state of being joined. 2. Astronomy: The position of two celestial bodies on the celestial sphere when they have the same celestial longitude, especially a configuration in which a planet or the Moon lies on a straight line from Earth to or through the Sun.

conquer ::: 1. To defeat or subdue by force, especially by force of arms. 2. To overcome (an enemy, army, etc.); defeat. 3. To overcome or surmount by physical, mental, or moral force. conquers, conquered, conquering.

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

:::   "Consciousness is usually identified with mind, but mental consciousness is only the human range which no more exhausts all the possible ranges of consciousness than human sight exhausts all the gradations of colour or human hearing all the gradations of sound — for there is much above or below that is to man invisible and inaudible. So there are ranges of consciousness above and below the human range, with which the normal human has no contact and they seem to it unconscious, — supramental or overmental and submental ranges.” *Letters on Yoga

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

consequence ::: 1. Something that logically or naturally follows from an action or condition. 2. Significance; importance.

constructions ::: things fashioned or devised systematically.

consumed ::: destroyed totally; destroyed or expended by use. consuming.

contain ::: 1. To be capable of holding. 2. To halt the spread or development of; check, esp. of opposition. 3. To hold or keep within limits; restrain. contained, contains, containing, all-containing, All-containing.

contest ::: to try to disprove; call in question.

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

contrary ::: something that is opposite in nature or character; diametrically or mutually opposed. contraries.

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

convention ::: a method, practice or procedure widely observed in a group, especially to facilitate social interaction; a custom. conventions.

conversed ::: talked informally with another or others; exchanged views, opinions, etc.; communed with.

convulsing ::: shaking violently; agitating physically.

copy-book ::: a book containing models, usually of penmanship, for learners to imitate. Hence adj. commonplace; stereotyped.

cornices ::: prominent, continuous, horizontally projecting features surmounting a wall or other construction, or dividing it horizontally for compositional purposes; i.e. to crown or complete a building.

corridor ::: a hallway or passage connecting parts of a building. corridors.

corrupt ::: 1. To destroy or subvert the honesty or integrity of. 2. To ruin morally; pervert. 3. To cause to become rotten; spoil. 4. To taint; contaminate. corrupted, corrupting.

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

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

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

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

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


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

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

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

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

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


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

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

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

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


cosmic Will ::: Sri Aurobindo: "Agni is the Deva, the All-Seer, manifested as conscious-force or, as it would be called in modern language, Divine or Cosmic Will, first hidden and building up the eternal worlds, then manifest, ``born"", building up in man the Truth and the Immortality.” *The Secret of the Veda

:::   "Cosmos is not the Divine in all his utter reality, but a single self-expression, a true but minor motion of his being.” *The Human Cycle

costume ::: n. A style of dress, including garments, accessories, and hairstyle, especially as characteristic of a particular country, period, or people. costumes. *v. 2. To furnish with a mode of attire, set of garments; dress. *costuming.

cottage ::: a small, humble, single-storied house, especially in the country.

court ::: 1. An extent of open ground partially or completely enclosed by walls or buildings; a courtyard. 2. The place of residence of a sovereign or dignitary; a royal mansion or palace. courts, courtyard, courtyard"s.

covered ::: 1. Served as a cover for; extended over. 2. Put all over the surface of.

covet ::: 1. To desire wrongfully, inordinately, or without due regard for the rights of others. 2. To wish for, especially eagerly. coveted.

cowl ::: n. 1. The hood or hooded robe worn especially by a monk. 2. A hood, especially a loose one; garment. v. 3. To cover with or as with a cowl.

cradle ::: n. 1. A small low bed for an infant, often furnished with rockers. 2. Where something originated or was nurtured in its early existence. cradles v. 2.* *To hold gently and carefully as in a cradle. 3. To hold gently or protectively. cradles, cradled.**

crammed ::: forced or stuffed (usually fol. by into, down, etc.).

crannies ::: 1. Small, narrow openings in a wall, rock, etc.,; chinks, crevices, fissures. 2. Small out-of-the-way places or obscure corners; nooks.

crash ::: v. 1. To break violently or noisily; smash; shatter into pieces. crashed, crashing.* n. 2. A sudden loud noise, as of an object breaking. 3. *An act or instance of breaking and falling to pieces.

create ::: 1. To cause to come into being, as something unique that would not naturally evolve or that is not made by ordinary processes. 2. To evolve from one"s own thought or imagination, as a work of art or an invention. 3. To cause to happen; to bring about; arrange, as by intention or design. creates, created, creating, all-creating, self-creating, world-creating, new-create.

creator ::: 1. The Divine Being, creator of all things. 2. A person, force or thing that creates. Creator, creator"s, Creator"s, creators, world-creators. (Sri Aurobindo also employs creator as an adjective.)

credentials ::: evidence of authority, status, rights, entitlement to privileges or the like, usually in written form.

crescendo ::: music. A gradual increase, especially in the volume or intensity of sound in a passage.

crime ::: an evil act; serious offense, especially one in violation of morality or law. crimes.

critiqued ::: judged critically, made a critical assessment of or comment on (an action, person, etc.).

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

cross ::: Sri Aurobindo: ". . . the cross is the sign of the Divine Descent barred and marred by the transversal line of a cosmic deformation which turns it into a stake of suffering and misfortune. Only by the ascent to the original Truth can the deformation be healed and all the works of love, as too all the works of knowledge and of life, be restored to a divine significance and become part of an integral spiritual existence.” *The Synthesis of Yoga

crouch ::: 1. To stoop, especially with the knees bent esp. in fear, humility or submission. 2. (of animals) to lie close to the ground, in fear, readiness for action etc. crouches, crouched, crouching.

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

crumble ::: 1. To fall into small pieces; break or part into small fragments. 2. To decay or disintegrate gradually. crumbles, crumbling.

crush ::: 1. Fig. To conquer by force. 2. To put down; subdue completely 3. To hug, especially with great force. crushed.

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

crypt ::: 1. An underground vault or chamber, especially one beneath a church that is used as a burial place. 2. A cellar, vault or tunnel. 3. A location for secret meetings, etc. crypts.

crystal ::: 1. A mineral, especially a transparent form of quartz, having a crystalline structure, often characterized by external planar faces. 2. Resembling crystal; transparent as water or a liquid. 3. Fig. Sometimes used to describe the eyes.

cult ::: 1. Obsessive, especially faddish, devotion to or veneration for a person, principle, or thing. 2. A specific system of religious worship, esp. with reference to its rites and deity. 3. A group or sect bound together by veneration of the same thing, person, ideal. cults.

cup ::: 1. A small open container, usually with a flat bottom and a handle, used for drinking, or something resembling it. cup"s 2. *Fig.* Something that one must endure; one"s lot to be experienced or endured with pain or happiness, as these lines in Savitri:

current ::: 1. (esp. of water or air) A steady usually natural flow in a particular direction. 2. A flow of electric charge through a conductor. current"s, currents.

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

cycle ::: 1. An interval of time during which a characteristic, often regularly repeated event or sequence of events occurs. 2. A periodically repeated sequence of events. 3. A long period of time; an age. cycles.

cynic ::: 1. A person who believes all people are motivated by selfishness and whose outlook is scornfully and often habitually negative. 2. *adj. *Bitterly or sneeringly distrustful, contemptuous, or pessimistic.

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

dally ::: 1. To waste time idly; linger; dawdle. 2. To talk or behave amorously, or behave in a careless manner without serious intentions; toy with. dallies, dallying, dalliance.

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

deafened ::: made deaf, especially momentarily by a loud noise. Also fig.

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

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

decadence ::: 1. The act or process of falling into an inferior condition or state; deterioration; decay. 2. Moral degeneration; turpitude.

decayed ::: broke down into component parts; gradually deteriorated to an inferior state: declined in health, etc.

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

delirium ::: 1. A more or less temporary disorder of the mental faculties, as in fevers, disturbances of consciousness, or intoxication, characterised by restlessness, excitement, delusions, hallucinations, etc. 2. A state of violent excitement or emotion.

demand ::: n. 1. A formal claim. 2. An urgent requirement or need. demands. v. 3. To ask urgently or peremptorily, to claim as just or due. 4. To require as useful, just, proper, or necessary; call for. demands, demanded, demanding.

denial ::: 1. A refusal to accept or believe something, such as a doctrine or belief. 2. A refusal to grant the truth of a statement or allegation; a contradiction; a disavowal. denial"s, denials.

denizens ::: inhabitants; occupants; residents, especially of plants or animals and people established in a place to which they are not native.

describe ::: 1. To represent pictorially; depict. 2. To trace the form or outline of. described, describing.

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

desert ::: v. To withdraw from, especially in spite of a responsibility or duty; forsake; abandon. deserting.

design ::: n. 1. Purpose, aim, intention, especially with reference to a Divine Creator. 2. Plan or scheme. 3. A combination of details or features; pattern or motif. design"s, designs. *v. 4. To work out the structure or form of (something). 5. To plan and make (something) artistically or skilfully. *designed, designing.

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

despair ::: the state in which all hope is lost or absent. despairs, despairing *adj.* Characterized by or resulting from despair; hopeless.

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

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

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

devour ::: 1. To swallow or eat up hungrily, voraciously, or ravenously. 2. To engulf or swallow up. devours, devoured, devouring.

dews ::: 1. Water droplets condensed from the air, usually at night, onto cool surfaces. 2. Something like or compared to such drops of moisture, as in purity, delicacy, or refreshing quality. dewy, Dew-time.

diameter ::: a straight line segment passing through the center of a figure, especially of a circle or sphere, and terminating at the periphery.

dice ::: small cubes with 1 to 6 spots on the six faces; used in gambling to generate random numbers.

diligent ::: quietly and steadily persevering especially in detail or exactness while serving others.

diminished ::: reduced or lessened; made smaller, esp. in importance.

diminutive ::: extremely small in size; tiny.

din ::: a jumble of loud, usually discordant sounds.

disappear ::: 1. To pass out of sight; vanish. 2. To cease to exist. 3. Become less intense and fade away gradually. disappears, disappeared, disappearing.

disciplined ::: 1. Trained mentally or physically by instruction or exercise. 2. Having or exhibiting discipline, i.e. activity, exercise or a regimen that develops or improves a skill; training.

disclose ::: 1. To make known; reveal or uncover. 2. To cause to appear; allow to be seen; lay open to view. discloses, disclosed, disclosing , heart-disclosing.

discover ::: 1. To determine the existence, presence, or fact of. 2. To be the first to find or find out or about something. 3. To reveal or make known. discovers, discovered, discovering, all-discovering, new-discovering,

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

disrupt ::: 1. To cause disorder or turmoil in. 2. To destroy, usually temporarily, the normal continuance or unity of; interrupt. 3. To break apart. disrupted.

divine Comedy ::: a stage-play of a light and amusing character, with a happy conclusion to its plot. Its mediaeval use for a narrative poem with an agreeable ending. (Probably taken from Italian; cf. the Divine Comedy, the great tripartite poem of Dante, called by its author La Commedia, because in the conclusion, it is prosperous, pleasant, and desirable.)

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

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

divine love ::: Sri Aurobindo: "Divine Love, in my view of it, is again not something ethereal, cold and far, but a love absolutely intense, intimate and full of unity, closeness and rapture using all the nature for its expression.” *Letters on Yoga

".. . Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; . . . . ” The Synthesis of Yoga

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

divine ::: Sri Aurobindo: "The Divine is the Supreme Truth because it is the Supreme Being from whom all have come and in whom all are.” *Letters on Yoga

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

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

dominions ::: territories, usually of considerable size, in which a single rulership holds sway.

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

dot ::: n. 1. A small round mark made with or as with a pen, etc.; spot; speck; point. 2. Anything relatively small or specklike. dots. *v.* 3. To scatter or intersperse (with dots or something resembling dots). 4. To stud or diversify with or as if with dots, as trees dotting the landscape. dotted, dotting.

dove ::: 1. Any bird of the family Columbid, esp. the smaller species with pointed tails. 2. A pure white member of this species, used as a symbol of innocence, gentleness, tenderness, and peace. dove"s, doves.

downpour ::: a heavy fall of rain.

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

dragon ::: a mythical monster traditionally represented as a gigantic reptile having a lion"s claws, the tail of a serpent, wings, and a scaly skin. (Also employed by Sri Aurobindo as an adjective.)

dragonflies ::: any of various large insects of the order Odonata or suborder Anisoptera, having a long slender body and two pairs of narrow, net-veined wings that are usually held outstretched while the insect is at rest.

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

drain ::: v. 1. To deplete (a person or a thing) gradually, especially to the point of complete exhaustion. n. 2. A gradual depletion of energy or resources. 3. Something (a ditch, trench, waterpipe etc.) designed to carry away water. drained.

draught ::: the act or an instance of drinking; a gulp or swallow. Also fig. draughts.

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

drift ::: n. 1. A driving movement or force; impulse; impetus; pressure. 2. A gradual deviation from an original course, model, method, or intention. 3. Tendency, trend, meaning, or purport. 4. A bank or pile, as of sand or snow, heaped up by currents of air or water. 5. Something moving along in a current of air or water. 6. Any group of stars having a random distribution of velocities; usually applied to a group of stars with an apparent systematic motion towards some point in the sky. v. 7. To be carried along by or as if by currents of air or water. 8. To move leisurely or sporadically from place to place, especially without purpose. drifts, drifted, drifting, sleet-drift, slow-drifting.

drop ::: n. 1. A small quantity of liquid that forms or falls in a spherical or pear-shaped mass; globule. Also fig. of things immaterial. 2. The action or an act of dropping; fall, descent. drops. v. 3. To let or cause to fall (like a drop or drops). Also fig. **drops, dropped, dropping.**

drunkards ::: those who habitually drink alcohol to excess.

dual ::: 1. Composed of two usually like or complementary parts; double. 2. Having a two-fold, or double, character or nature. dual"s.

dubbed ::: invested with any name, character, dignity, or title; styled; named; called.

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

dullard ::: a person regarded as mentally dull; a dolt.

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

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

dwindled ::: grew or caused to grow less in size, intensity, or number; diminished or shrunk gradually. dwindling.

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

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

earth ::: 1. The realm of mortal existence; the temporal world. 2. The softer, friable part of land; soil, especially productive soil. **Earth, earth"s, earth-beauty"s, earth-being"s, earth-beings, earth-bounds, earth-bride, earth-fact, earth-force, Earth-Goddess, earth-hearts, earth-habit"s, earth-heart, earth-instruments, earth-kind, earth-life, earth-light, earth-made, earth-matter"s, earth-mind, earth-mind"s, earth-myth, earth-nature, earth-nature"s, Earth-Nature"s, earth-nursed, earth-pain, Earth-plasm, earth-poise, earth-scene, earth-scene"s, earth-seat, earth-shapes, earth-stage, earth-stuff, earth-time, earth-time"s, earth-use, earth-vision, earth-ways, summer-earth.

earth-Mother ::: 1. A female spirit or deity serving as a symbol of earth or of life and fertility. 2. The earth conceived of as the female principle of fertility and the source of all life. earth-mother"s.

echo ::: n. **1. A repetition of sound produced by the reflexion of sound waves from a wall, mountain, or other obstructing surface. 2. A sound heard again near its source after being reflected. 3. A lingering trace or effect. echoes. v. 4. To resound with or as if with an echo; reverberate. echoes, echoing, re-echoed.**

eclipse ::: n. **1. A temporary or permanent dimming or cutting off of light. 2. A fall into obscurity or disuse; a decline. v. 3. To obscure; darken. eclipsed, eclipsing.**

eddy ::: 1. A current at variance with the main current in a stream of liquid or gas, esp. one having a rotary or whirling motion. 2. A small whirlpool. eddies, eddying.

edged ::: 1. Having or provided with an edge or border. ::: 2. Having a cutting edge or especially an edge or edges as specified (often used in combination). 3. keen-edged. Sharpness with reference to the mind.

element ::: 1. A component or constituent of a whole. 2. One of the substances, usually earth, water, air, and fire, formerly regarded as constituting the material universe. 3. A natural habitat, sphere of activity, environment, etc. elements.

elements ::: Sri Aurobindo: "The first ripple or vibration in causal matter creates a new and exceedingly fine and pervasive condition of matter called Akasha or Ether; more complex motion evolves out of Ether a somewhat intenser condition which is called Vayu, Air; and so by ever more complex motion with increasing intensity of condition for result, yet three other matter-states are successively developed, Agni or Fire, Apah or Water and Prithvi or Earth.” *Supplement to the Sri Aurobindo Birth Centenary Library

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

eliminate ::: 1. To get rid of; to omit or exclude. 2. To wipe out someone or something, especially by using drastic methods.

embrace ::: n. 1. The act of clasping another person in the arms. Also fig. **embraces. v. 2. To take or clasp in the arms; press to the bosom. 3. To take or receive gladly or eagerly; accept willingly. 4. To include or contain. 5. To surround; enclose; entwine. 6. To take up willingly or eagerly. embraced, embracing, all-embracing.**

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

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

enclosed ::: 1. That is surrounded (with walls, fences, or other barriers) so as to prevent free ingress or egress. 2. That is shut up or hemmed in; secluded, imprisoned.

encounters ::: meetings, face to face, esp. undesignedly or casually.

encyclopaedia ::: a book or set of books containing articles on various topics, usually in alphabetical arrangement, covering all branches of knowledge or, less commonly, all aspects of one subject.

endure ::: 1. To undergo (hardship, strain, privation, etc.) without yielding; bear. 2. To bear without resistance or with patience; tolerate. 3. To admit of; allow; bear. 4. To continue to exist; last. endures, endured.

engross ::: 1. To devote (oneself) fully to; consume all of one"s attention or time. 2. To acquire the entire use of, take altogether to itself; to occupy entirely, monopolise. engrossed, engrossing.

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

ensemble ::: all the parts of something considered together and in relation to the whole.

ensleeved ::: a word coined by Sri Aurobindo. The prefix en, occurring originally in loanwords from French, forms verbs with the general sense "to cause (a person or thing) to be in” a place, condition, or state. Hence, ensleeved in this instance is "held within a sleeve”.

enticing ::: leading on by exciting hope or desire; alluring.

environs ::: a surrounding area, especially of a city.

epic ::: adj. 1. An extended narrative poem in elevated or dignified language, celebrating the feats of a legendary or traditional hero. 2. Resembling or suggesting such poetry. 3. Heroic; majestic; impressively great. 4. Of unusually great size or extent. n. 5. An epic poem. 6. Any composition resembling an epic. epics.

episode ::: 1. An incident in the course of a series of events, in a person"s life or experience, etc. 2. One of a number of loosely connected, but usually thematically related, scenes or stories constituting a literary work.

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

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

estate ::: 1. The situation or circumstances of one"s life. 2. Social position or rank, especially of high order. 3. A person"s total possessions (property, money etc.). 4. A landed property, usually, of considerable size. estates.

Eternal"s. Sri Aurobindo: ". . . that which is, cannot perish; it can only lose itself. All is eternal in the eternal spirit.” *Essays in Philosophy and Yoga

eternal ::: that which is eternal is, by its nature, without beginning or end. eternal"s, eternally. ::: the Eternal. God.

eternally ::: being without beginning or end; existing outside of time; endlessly; perpetually.

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

". . . ethics must eventually perceive that the law of good which it seeks is the law of God.” The Synthesis of Yoga*

evermore ::: always; continually; forever; henceforth.

"Everything here is not perfect but all works out the cosmic Will in the course of the ages.” Letters on Yoga*

evil ::: n. 1. Morally bad or wrong; wicked, sinful, as opposed to good. 2. Anything causing injury or harm. Evil, evil"s, Evil"s. adj. 3. Characterized by or indicating future misfortune; ominous; disastrous. 4. Harmful; injurious. 5. Boding ill.

*evoke 1. To call up or produce (memories, feelings, etc.). 2. To elicit or draw forth. 3. To call up; cause to appear; summon. evoked.

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

evolve ::: 1. To develop gradually. 2. To come forth gradually into being; develop; undergo evolution. evolving.

exaggerated ::: abnormally enlarged.

exiguous ::: scanty; meager; small; slender.

expenditure ::: the act of expending something, especially funds; disbursement; consumption.

experience ::: 1. Knowledge or practical wisdom gained from what one has observed, encountered, or undergone. 2. Philos. The totality of the cognitions given by perception; all that is perceived, understood, and remembered. **world-experience.

:::   "Experiences are of all kinds and take all forms in the consciousness. When the consciousness undergoes, sees or feels anything spiritual or psychic or even occult, that is an experience — in the technical yogic sense, for there are of course all sorts of experiences that are not of that character.” Letters on Yoga

experiment ::: n. **1. A test, trial, or tentative procedure; an act or operation for the purpose of discovering something unknown or of testing a principle, supposition, etc. v. 2.* To try something new, especially in order to gain experience. experiments. adj.* experimenting.

exploits ::: acts or deeds, especially brilliant or heroic ones.

explore ::: 1. To examine or investigate, esp. systematically. 2. To search into or travel in for the purpose of discovery. explores, exploring.

fig. Hearts filled with despair; disillusionment; devastating sorrow, especially from disappointment or tragedy in love.

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

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

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

**"I certainly won"t have ‘attracted" [in place of ‘allured"] — there is an enormous difference between the force of the two words and merely ‘attracted by the Ecstasy" would take away all my ecstasy in the line — nothing so tepid can be admitted. Neither do I want ‘thrill" [in place of ‘joy"] which gives a false colour — precisely it would mean that the ecstasy was already touching him with its intensity which is far from my intention.Your statement that ‘joy" is just another word for ‘ecstasy" is surprising. ‘Comfort", ‘pleasure", ‘joy", ‘bliss", ‘rapture", ‘ecstasy" would then be all equal and exactly synonymous terms and all distinction of shades and colours of words would disappear from literature. As well say that ‘flashlight" is just another word for ‘lightning" — or that glow, gleam, glitter, sheen, blaze are all equivalents which can be employed indifferently in the same place. One can feel allured to the supreme omniscient Ecstasy and feel a nameless joy touching one without that Joy becoming itself the supreme Ecstasy. I see no loss of expressiveness by the joy coming in as a vague nameless hint of the immeasurable superior Ecstasy.” Letters on Savitri*

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

"If discipline of all the members of our being by purification and concentration may be described as the right arm of the body of Yoga, renunciation is its left arm. By discipline or positive practice we confirm in ourselves the truth of things, truth of being, truth of knowledge, truth of love, truth of works and replace with these the falsehoods that have overgrown and perverted our nature; by renunciation we seize upon the falsehoods, pluck up their roots and cast them out of our way so that they shall no longer hamper by their persistence, their resistance or their recurrence the happy and harmonious growth of our divine living.” The Synthesis of Yoga*

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

"Indian devotion has especially seized upon the most intimate human relations and made them stepping-stones to the supra-human. God the Guru, God the Master, God the Friend, God the Mother, God the Child, God the Self, each of these experiences — for to us they are more than merely ideas, — it has carried to its extreme possibilities.” Essays in Philosophy and Yoga

"In every particle, atom, molecule, cell of Matter there lives hidden and works unknown all the omniscience of the Eternal and all the omnipotence of the Infinite.” Essays Divine and Human*

:::   ". . . in such a view, the word consciousness changes its meaning. It is no longer synonymous with mentality but indicates a self-aware force of existence of which mentality is a middle term; below mentality it sinks into vital and material movements which are for us subconscient; above, it rises into the supramental which is for us the superconscient. But in all it is one and the same thing organising itself differently. This is, once more, the Indian conception of Chit which, as energy, creates the worlds.” *The Life Divine

"It [death] has no separate existence by itself, it is only a result of the principle of decay in the body and that principle is there already — it is part of the physical nature. At the same time it is not inevitable; if one could have the necessary consciousness and force, decay and death is not inevitable. But to bring that consciousness and force into the whole of the material nature is the most difficult thing of all — at any rate, in such a way as to annul the decay principle.” Letters on Yoga

"It is a call of the being for higher things — for the Divine, for all that belongs to the higher or Divine Consciousness.” Guidance

"It is only divine Love which can bear the burden I have to bear, that all have to bear who have sacrificed everything else to the one aim of uplifting earth out of its darkness towards the Divine.” On Himself

"It [the Cosmic Spirit] uses Truth and Falsehood, Knowledge and Ignorance and all the other dualities as elements in the manifestation and works out what has to be worked out till all is ready for a higher working.” Letters on Yoga*

like a dwarf, especially in being abnormally small; diminutive.

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

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

"Moreover we see that this cosmic action or any cosmic action is impossible without the play of an infinite Force of Existence which produces and regulates all these forms and movements; and that Force equally presupposes or is the action of an infinite Consciousness, because it is in its nature a cosmic Will determining all relations and apprehending them by its own mode of awareness, and it could not so determine and apprehend them if there were no comprehensive Consciousness behind that mode of cosmic awareness to originate as well as to hold, fix and reflect through it the relations of Being in the developing formation or becoming of itself which we call a universe.” The Life Divine

::: "Nothing can be destroyed for all is He who is for ever.” Essays Divine and Human*

::: "Not to be disturbed by either joy or grief, pleasure or displeasure by what people say or do or by any outward things is called in yoga a state of samata , equality to all things.” Letters on Yoga

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

"Our ego is only a face of the universal being and has no separate existence; our apparent separative individuality is only a surface movement and behind it our real individuality stretches out to unity with all things and upward to oneness with the transcendent Divine Infinity. Thus our ego, which seems to be a limitation of existence, is really a power of infinity; the boundless multiplicity of beings in the world is a result and signal evidence, not of limitation or finiteness, but of that illimitable Infinity.” The Life Divine

"Perishable and transitory delight is always the symbol of the eternal Ananda, revealed and rapidly concealed, which seeks by increasing recurrence to attach itself to some typal form of experience in material consciousness. When the particular form has been perfected to express God in the type, its delight will no longer be perishable but an eternally recurrent possession of mental beings in matter manifest in their periods & often in their moments of felicity.” Essays Divine and Human*

"Pulling comes usually from a desire to get things for oneself — in aspiration there is a self-giving for the higher consciousness to descend and take possession — the more intense the call the greater the self-giving.” Letters on Yoga

*(Sri Aurobindo: "And finally all is lifted up and taken into the supermind and made a part of the infinitely luminous consciousness, knowledge and experience of the supramental being, the Vijnana Purusha.” The Synthesis of Yoga*) ::: Angel of the House. The guardian spirit of the home.

*Sri Aurobindo: "Aspiration is a call to the Divine.” Letters on Yoga*

Sri Aurobindo: "But when I speak of the Divine Will, I mean something different, — something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda, for these are the Divine Nature.” *Letters on Yoga

Sri Aurobindo: "By aesthesis is meant a reaction of the consciousness, mental and vital and even bodily, which receives a certain element in things, something that can be called their taste, Rasa, which, passing through the mind or sense or both, awakes a vital enjoyment of the taste, Bhoga, and this can again awaken us, awaken even the soul in us to something yet deeper and more fundamental than mere pleasure and enjoyment, to some form of the spirit"s delight of existence, Ananda.” *Letters on Savitri

Sri Aurobindo: "Consciousness is a fundamental thing, the fundamental thing in existence — it is the energy, the motion, the movement of consciousness that creates the universe and all that is in it — not only the macrocosm but the microcosm is nothing but consciousness arranging itself.” *Letters on Yoga

Sri Aurobindo: "Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works.” *The Synthesis of Yoga

Sri Aurobindo: "Destiny in the rigid sense applies only to the outer being so long as it lives in the Ignorance. What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One"s spiritual destiny is then the divine election which ensures the future.” *Letters on Yoga

Sri Aurobindo: "Equality is to remain unmoved within in all conditions.” *Letters on Yoga

*Sri Aurobindo: "Experience is a word that covers almost all the happenings in yoga; only when something gets settled, then it is no longer an experience but part of the siddhi; e.g. peace when it comes and goes is an experience — when it is settled and goes no more it is a siddhi.” Letters on Yoga

*Sri Aurobindo: "In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards self-expression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is supra-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based upon inconscience and broken up by Life into individual discords towards a higher harmony and universality based upon conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.” The Life Divine

*Sri Aurobindo: "In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal.” The Life Divine

Sri Aurobindo: "In the very atom there is a subconscious will and desire which must also be present in all atomic aggregates because they are present in the Force which constitutes the atom.” *Essays in Philosophy and Yoga

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

*Sri Aurobindo: "It is true that when Matter first emerges it becomes the dominant principle; it seems to be and is within its own field the basis of all things, the constituent of all things, the end of all things: but Matter itself is found to be a result of something that is not Matter, of Energy, and this Energy cannot be something self-existent and acting in the Void, but can turn out and, when deeply scrutinised, seems likely to turn out to be the action of a secret Consciousness and Being: when the spiritual knowledge and experience emerge, this becomes a certitude, — it is seen that the creative Energy in Matter is a movement of the power of the Spirit.” The Life Divine

Sri Aurobindo: "It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind"s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine

Sri Aurobindo: ” See God everywhere and be not frightened by masks. Believe that all falsehood is truth in the making or truth in the breaking, all failure an effectuality concealed, all weakness strength hiding itself from its own vision, all pain a secret & violent ecstasy. If thou believest firmly & unweariedly, in the end thou wilt see & experience the All-true, Almighty & All-blissful.” Essays Divine and Human*

::: Sri Aurobindo: "Spiritual force has its own concreteness; it can take a form (like a stream, for instance) of which one is aware and can send it quite concretely on whatever object one chooses. This is a statement of fact about the power inherent in spiritual consciousness. But there is also such a thing as a willed use of any subtle force — it may be spiritual, mental or vital — to secure a particular result at some point in the world. Just as there are waves of unseen physical forces (cosmic waves etc.) or currents of electricity, so there are mind-waves, thought-currents, waves of emotion, — for example, anger, sorrow, etc., — which go out and affect others without their knowing whence they come or that they come at all, they only feel the result. One who has the occult or inner senses awake can feel them coming and invading him.” Letters on Yoga

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

Sri Aurobindo: "The centres or Chakras are seven in number: ::: The thousand-petalled lotus on the top of the head.

Sri Aurobindo: "The cosmic consciousness is that of the universe, of the cosmic spirit and cosmic Nature with all the beings and forces within it. All that is as much conscious as a whole as the individual separately is, though in a different way. The consciousness of the individual is part of this, but a part feeling itself as a separate being. Yet all the time most of what he is comes into him from the cosmic consciousness. But there is a wall of separative ignorance between. Once it breaks down he becomes aware of the cosmic Self, of the consciousness of the cosmic Nature, of the forces playing in it, etc. He feels all that as he now feels physical things and impacts. He finds it all to be one with his larger or universal self.” *Letters on Yoga

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

Sri Aurobindo: "There is no difference between the terms ‘universal" and ‘cosmic" except that ‘universal" can be used in a freer way than ‘cosmic". Universal may mean ‘of the universe", cosmic in that general sense. But it may also mean ‘common to all", e.g., ‘This is a universal weakness" — but you cannot say ‘This is a cosmic weakness".” Letters on Yoga

*Sri Aurobindo: "The timeless Spirit is not necessarily a blank; it may hold all in itself, but in essence, without reference to time or form or relation or circumstance, perhaps in an eternal unity. Eternity is the common term between Time and the Timeless Spirit. What is in the Timeless unmanifested, implied, essential, appears in Time in movement, or at least in design and relation, in result and circumstance. These two then are the same Eternity or the same Eternal in a double status; they are a twofold status of being and consciousness, one an eternity of immobile status, the other an eternity of motion in status.” The Life Divine ::: "The spiritual fullness of the being is eternity; . . . ” The Life Divine

Sri Aurobindo: "This descent is felt as a pouring in of calm and peace, of force and power, of light, of joy and ecstasy, of wideness and freedom and knowledge, of a Divine Being or a Presence — sometimes one of these, sometimes several of them or all together.” Letters on Yoga

Sri Aurobindo: "This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy, — that was a notion of the Greeks, — a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga *Ananke"s.

Sri Aurobindo: "Very usually, altruism is only the sublimest form of selfishness.” *Essays Divine and Human

*Sri Aurobindo: ". . . we live in a false relation with our environment, because we know neither the universe nor ourselves for what they really are . . .” The Synthesis of Yoga*

Sri Aurobindo: "We mean by the Absolute something greater than ourselves, greater than the cosmos which we live in, the supreme reality of that transcendent Being which we call God, something without which all that we see or are conscious of as existing, could not have been, could not for a moment remain in existence. Indian thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to relativities . . . The Absolute is for us the Ineffable.” *The Life Divine

Sri Aurobindo: "What is God after all? An eternal child playing an eternal game in an eternal garden.” Essays in Philosophy and Yoga

*Sri Aurobindo: "When there is some lowering or diminution of the consciousness or some impairing of it at one place or another, the Adversary — or the Censor — who is always on the watch presses with all his might wherever there is a weak point lying covered from your own view, and suddenly a wrong movement leaps up with unexpected force. Become conscious and cast out the possibility of its renewal, that is all that is to be done.” Letters on Yoga

Sri Aurobindo: ". . . wrong will and falsehood of the steps, . . . separative egoism inflicting by its ignorance and separate contrary will harm on oneself or harm on others, self-driven to a wrong dealing with one"s own soul, mind, life or body or a wrong dealing with the soul, mind, life, body of others, . . . is the practical sense of all human evil.” *The Life Divine

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

Strength is all right for the strong — but aspiration and the Grace answering to it are not altogether myths; they are great realities of the spiritual life.” Letters on Yoga*

(Technically)** **Any of various birds of the family Paradisaeidae, native to New Guinea and adjacent islands, usually having brilliant plumage and long tail feathers in the male.

"The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes.” The Synthesis of Yoga

". . . the Absolute is not a void or negation. It is all that is here in Time and beyond Time.” The Upanishads*

"The Adversary will disappear only when he is no longer necessary in the world. And we know very well that he is necessary, as the touch-stone for gold: to know if it is pure. But if one is really sincere, the Adversary can"t even approach him any longer; and he doesn"t try it, because that would be courting his own destruction.” Questions and Answers 1955, MCW Vol. 7.

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

"The Avatar comes as the manifestation of the divine nature in the human nature, the apocalypse of its Christhood, Krishnahood, Buddhahood, in order that the human nature may by moulding its principle, thought, feeling, action, being on the lines of that Christhood, Krishnahood, Buddhahood transfigure itself into the divine. The law, the Dharma which the Avatar establishes is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre as the gate, he makes through himself the way men shall follow.” Essays on the Gita

"The body is not only the necessary outer instrument of the physical part of action, but for the purposes of this life a base or pedestal also for all inner action.” The Synthesis of Yoga

"The call of God is imperative and cannot be weighed against any other considerations.” Essays on the Gita*

"The call, once decisive, stands; the thing that has been born cannot eventually be stifled. Even if the force of circumstances prevents a regular pursuit or a full practical self-consecration from the first, still the mind has taken its bent and persists and returns with an ever-increasing effect upon its leading preoccupation. There is an ineluctable persistence of the inner being, and against it circumstances are in the end powerless, and no weakness in the nature can for long be an obstacle.” The Synthesis of Yoga

"The child usually signifies the psychic being — new-born in the sense that it at last comes to the surface.” Letters on Yoga

"The child (when it does not mean the psychic being) is usually the symbol of something new-born in some part of the consciousness.” Letters on Yoga

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

". . . the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence.” The Life Divine

"The Cosmic Will is not, to our ordinary consciousness, something that acts as an independent power doing whatever it chooses; it works through all these beings, through the forces at play in the world and the law of these forces and their results — it is only when we open ourselves and get out of the ordinary consciousness that we can feel it intervening as an independent power and overriding the ordinary play of the forces." Letters on Yoga

the cosmological theory holding that the universe is expanding, based on the interpretation of the color shift in the spectra of all the galaxies as being the result of the Doppler effect and indicating that all galaxies are moving away from one another.

"The Cross is in Yoga the symbol of the soul & nature in their strong & perfect union, but because of our fall into the impurities of ignorance it has become the symbol of suffering and purification.” Essays Divine and Human*

". . . the Divine is formless and nameless, but by that very reason capable of manifesting all possible names and shapes of being.” The Life Divine

"The Divine is that from which all comes, in which all lives, and to return to the truth of the Divine now clouded over by Ignorance is the soul"s aim in life. In its supreme Truth, the Divine is absolute and infinite peace, consciousness, existence, power and Ananda.” Letters on Yoga

"The Divine is transcendent Being and Spirit, all bliss and light and divine knowledge and power, and towards that highest divine existence and its Light we have to rise and bring down the reality of it more and more into our consciousness and life.” Letters on Yoga ::: *Divine"s.

:::   "The Divine Mother is the Consciousness and Force of the Divine — which is the Mother of all things.” *The Mother

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

"The elementary state of material Force is, in the view of the old Indian physicists, a condition of pure material extension in Space of which the peculiar property is vibration typified to us by the phenomenon of sound. But vibration in this state of ether is not sufficient to create forms. There must first be some obstruction in the flow of the Force ocean, some contraction and expansion, some interplay of vibrations, some impinging of force upon force so as to create a beginning of fixed relations and mutual effects. Material Force modifying its first ethereal status assumes a second, called in the old language the aerial, of which the special property is contact between force and force, contact that is the basis of all material relations. Still we have not as yet real forms but only varying forces. A sustaining principle is needed. This is provided by a third self-modification of the primitive Force of which the principle of light, electricity, fire and heat is for us the characteristic manifestation. Even then, we can have forms of force preserving their own character and peculiar action, but not stable forms of Matter. A fourth state characterised by diffusion and a first medium of permanent attractions and repulsions, termed picturesquely water or the liquid state, and a fifth of cohesion, termed earth or the solid state, complete the necessary elements.” The Life Divine*

"The Eternal is our refuge; all the rest are false values, the Ignorance and its mazes, a self-bewilderment of the soul in phenomenal Nature.” The Life Divine*

"The freedom of the Gita is that of the freeman, the true freedom of the birth into the higher nature, self-existent in its divinity. Whatever he does and however he lives, the free soul lives in the Divine; he is the privileged child of the mansion, bâlavat, who cannot err or fall because all he is and does is full of the Perfect, the All-blissful, the All-loving, the All-beautiful. The kingdom which he enjoys, râjyam samrddham, is a sweet and happy dominion of which it may be said, in the pregnant phrase of the Greek thinker, ``The kingdom is of the child."" Essays on the Gita

::: "The human vital and physical external nature resist to the very end, but if the soul has once heard the call, it arrives, sooner or later.” Letters on Yoga

"The message of the Gita is the gospel of the Divinity in man who by force of an increasing union unfolds himself out of the veil of the lower Nature, reveals to the human soul his cosmic spirit, reveals his absolute transcendences, reveals himself in man and in all beings. The potential outcome here of this union, this divine Yoga, man growing towards the Godhead, the Godhead manifest in the human soul and to the inner human vision, is our liberation from limited ego and our elevation to the higher nature of a divine humanity.” Essays on the Gita ::: *Divinity"s.

   The Mother: "In the physical world, of all things it is beauty that expresses best the Divine. the physical world is the world of form and the perfection of form is beauty. Beauty interprets, expresses, manifests the Eternal. Its role is to put all manifested nature in contact with the Eternal through the perfection of form, through harmony and a sense of the ideal which uplifts and leads towards something higher. On Education, MCW Vol. 12.

The Mother: "The Avatar: the supreme Divine manifested in an earthly form — generally a human form — for a definite purpose.” Words of the Mother, MCW Vol. 15.*

*The Mother: "To conquer the Adversary is not a small thing. One must have a greater power than his to vanquish him. But one can liberate oneself totally from his influence. And from the minute one is completely free from his influence, one"s self-giving can be total. And with the self-giving comes joy, long before the Adversary is truly vanquished and disappears.”

::: The Mother: "True art means the expression of beauty in the material world. In a world wholly converted, that is to say, expressing integrally the divine reality, art must serve as the revealer and teacher of this divine beauty in life.” On Education, MCW Vol. 12.

:::   The Mother: "With the Divine"s Love is the power of Transformation. It has this power because it is for the sake of Transformation that it has given itself to the world and manifested everywhere. Not only into man but into all the atoms of Matter it has infused itself in order to bring the world back to the original Truth. The moment you open to it, you also receive its power of Transformation.” Words of the Mother, MCW Vol. 15.

  "The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine. Alone, she harbours the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe.” The Mother

:::   "The perfect cosmic vision & cosmic sentiment is the cure of all error & suffering; but most men succeed only in enlarging the range of their ego.” Essays Divine and Human

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

:::   "The true emptiness is the beginning of what I call in the Arya ‘sama ‘ — the rest, calm, peace of the eternal Self — which has finally to replace tamas, the physical inertia. Tamas is the degradation of sama , as rajas is the degradation of Tapas, the Divine Force.” *Letters on Yoga

"This universal aesthesis of beauty and delight does not ignore or fail to understand the differences and oppositions, the gradations, the harmony and disharmony obvious to the ordinary consciousness; but, first of all, it draws a Rasa from them and with that comes the enjoyment, Bhoga. and the touch or the mass of the Ananda. It sees that all things have their meaning, their value, their deeper or total significance which the mind does not see, for the mind is only concerned with a surface vision, surface contacts and its own surface reactions. When something expresses perfectly what it was meant to express, the completeness brings with it a sense of harmony, a sense of artistic perfection; it gives even to what is discordant a place in a system of cosmic concordances and the discords become part of a vast harmony, and wherever there is harmony, there is a sense of beauty. ” Letters on Savitri*

::: "To be free from all preference and receive joyfully whatever comes from the Divine Will is not possible at first for any human being. What one should have at first is the constant idea that what the Divine wills is always for the best even when the mind does not see how it is so, . . . .” Letters on Yoga*

to draw by appealing by the emotions or senses, by stimulating interest, or by exciting admiration; allure; invite. attracts, attracted, attracting.

"To live and act under control or according to a standard of what is right — not to allow the vital or the physical to do whatever they like and not to let the mind run about according to its fancy without truth or order. Also to obey those who ought to be obeyed.” Letters on Yoga

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

"Vamana, the Dwarf, in Hindu mythology, one of the ten incarnations of Vishnu, born as a son of Kashyapa and Aditi. The titan King Bali had by his austerities acquired dominion of all the three worlds. To remedy this, Vishnu came to him in the form of a dwarf and begged of him as much land as he could step over in three paces. Bali complied. In two strides the dwarf covered heaven and earth, and with the third step, on Bali"s head, pushed him down to Patala, the infernal regions.” Glossary and Index of Proper Names in Sri Aurobindo"s Works

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

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

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

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

"What we call Chance is a play of the possibilities of the Infinite; . . . .” Essays Divine and Human*

"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assisted, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine.” Letters on Yoga

::: "Wherever thou seest a great end, be sure of a great beginning. Where a monstrous and painful destruction appals thy mind, console it with the certainty of a large and great creation. God is there not only in the still small voice, but in the fire and in the whirlwind.” Essays in Philosophy and Yoga

without plan or intent; accidentally.

"Yet there is still the unknown underlying Oneness which compels us to strive slowly towards some form of harmony, of interdependence, of concording of discords, of a difficult unity. But it is only by the evolution in us of the concealed superconscient powers of cosmic Truth and of the Reality in which they are one that the harmony and unity we strive for can be dynamically realised in the very fibre of our being and all its self-expression and not merely in imperfect attempts, incomplete constructions, ever-changing approximations.” The Life Divine*



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  116 Sri Aurobindo
   98 Sri Ramana Maharshi
   55 Sri Ramakrishna
   42 The Mother
   37 Anonymous
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   20 Ogawa
   19 Buson
   16 Edgar Allan Poe
   16 Heraclitus
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   14 Hermes
   12 Friedrich Nietzsche
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   1 Henry David Thoreau
   1 Henri de Lubac
   1 Henri Bergson
   1 Heide Quade
   1 Hakushu Kitahara
   1 Hafiz
   1 Hafez
   1 Guru Nanak
   1 Guru Angad
   1 Gregory of Nazianzen
   1 Graham Greene
   1 Gospel of Thomas
   1 Goethe
   1 Goerge Orwell
   1 G K Chesterton
   1 Gita
   1 Gilbert K. Chesterton
   1 GG
   1 Geshe Wangyal
   1 Geshe Kelsang Gyatso
   1 Gertrude Stein
   1 George S. Patton
   1 George Gurdjieff
   1 Genesis III.19
   1 Galatians VI. 9
   1 Galatians. V. 14
   1 Galatians V. 13
   1 Gabriel Garcia Marquez
   1 Fumoto Oka 1877-1951
   1 Frederick Lenz
   1 Franz Kafka
   1 Frank Herbert
   1 Fo-shu-hiug-tsan-king
   1 Fo-shu-hing-tsan-kiug
   1 Fo-sho-hing-tsan-king.-
   1 Fenelon
   1 Ezra Pound
   1 E. W. Dijkstra
   1 Everard and Morris
   1 Evagrius of Pontus
   1 Euripides
   1 Etsujin
   1 Erwin Schrodinger
   1 Erasmus
   1 Epistle to the Romans
   1 Emily Dickinson
   1 Emerson
   1 Ella Fitzgerald
   1 Elizabeth I
   1 Elizabeth Barrett Browning
   1 Eliphas Levi
   1 Eckhart
   1 Dorothy Day
   1 Dom Helder Camara
   1 Dionysius the Areopagite
   1 Diogenes
   1 Dilgo Khyentse Rinpoche
   1 Dian Fossey
   1 Desiderius Erasmus
   1 Denis Diderot
   1 Demophilus
   1 Democritus
   1 David G. Allen
   1 David Frost
   1 David Allen
   1 Dante Alighieri
   1 Dalai Lama
   1 Dakotsu Iida 1883-196
   1 Cullen Hightower
   1 C .S. Lewis
   1 Corinthians I
   1 Corinthians
   1 Confueins
   1 Colossians III
   1 Cinderella
   1 Cicero
   1 Chu-King
   1 Chuang-tzu
   1 Christ
   1 Chogyam Trungpa
   1 Chi-king
   1 Chhandogya Uppanishad
   1 Charlie Chaplin in a letter to his daughter
   1 Charles Williams
   1 Charles Kimball
   1 Charles Fort
   1 Charles Bukowski
   1 Chadana Sutta
   1 CErsted
   1 Callimachus
   1 but the mighty shall be mightily put to the test. ...
   1 Butterfly Lao Tzu
   1 Buddhist Scriptures from the Chinese
   1 Buddhist Maxims
   1 Buddha
   1 Buckminster Fuller
   1 Brihadaranyaka Upanishad I.4
   1 Brian Tracy
   1 Bram Stoker
   1 Book of Wisdom
   1 Book of Golden Precepts
   1 Bob Ross
   1 Bertrand Russell
   1 Bede the Venerable
   1 because you have to
   1 Baruch Spinoza
   1 Bankei
   1 Baha-ullah: The Seven Valleys
   1 Baha-Ullah: The Seven Valleys
   1 Baba Tahir
   1 Awaghosha
   1 Avadhut Gita
   1 Attack On Titan
   1 Aswaghosha
   1 Ashtavakra Gita
   1 Aryadeva
   1 Arnobius of Sicca
   1 Aristotle?
   1 Arakida Moritake
   1 Aquinas
   1 Apollonius of Tyana
   1 Antoine the Healer: "Revelations"
   1 Antoine de Saint-Exupery
   1 Antoine de Saint-Exuper
   1 Anne Frank
   1 Annamalai Swami
   1 Angelius Silesius
   1 Andrew Kanegi
   1 Anatole France
   1 AN
   1 Amelia Earhart
   1 Amal Kiran
   1 Allen Ginsberg
   1 Al-Hallaj
   1 Alfred Tennyson
   1 Alfred Korzybski
   1 Alexander Graham Bell
   1 Alejandro Jodorowsky
   1 Aleister Crowley
   1 Aldous Huxley
   1 Alan Watts
   1 Rudolf Steiner
   1 Plotinus
   1 Pierre Teilhard de Chardin
   1 Maimonides
   1 Leonardo da Vinci
   1 Homer Simpson
   1 Chuang Tzu
   1 Ahmad]
   1 Ahlulbayt
   1 A Hindu Thought
   1 Advaita Bodha Deepika
   1 Abu Bakr
   1 Abraham-ibn-Ezra
   1 A.A. Milne
   1 A. A. Milne
   1 1 John 1:7)
   1 17th Karmapa

NEW FULL DB (2.4M)

   33 Anonymous
   26 Karina Halle
   21 Ally Condie
   19 Ally Carter
   17 Woody Allen
   10 David Walliams
   9 Rick Riordan
   9 Ovid
   9 John Green
   9 Isabel Allende
   9 Horace
   9 Edgar Allan Poe
   8 Stephen King
   6 Wallace Stevens
   6 Susan Mallery
   6 Sally Thorne
   6 Plato
   6 Leigh Bardugo
   6 J K Rowling
   6 Garth Risk Hallberg

1:All is living. ~ Hermes,
2:He is pure of all name. ~ The Bab,
3:thus she can use all things. ~ Lao Tzu ,
4:Attribute all to the Gods. ~ Archilochus,
5:it brought forth all creatures ~ Hildegard,
6:One chance is all you need." ~ Jesse Owens,
7:Be present above all else." ~ Naval Ravikant,
8:Let all things take their course. ~ Chuang-tzu,
9:Of all things, I liked books best. ~ Nikola Tesla,
10:All music is the blues. All of it. ~ George Carlin,
11:It is all invention. ~ What can they matter to me?,
12:To love at all is to be vulnerable." ~ C. S. Lewis,
13:He is all things and all things are one. ~ The Zohar,
14:All great achievements require time.
   ~ Maya Angelou,
15:All greatness comes from suffering." ~ Naval Ravikant,
16:Even in the grave, all is not lost. ~ Edgar Allan Poe,
17:Sleep is the period without the mind. ~ Let it all go,
18:And all I loved,
I loved alone.
   ~ Edgar Allan Poe,
19:Singlemindedness is all-powerful. ~ Yamamoto Tsunetomo,
20:The good is that at which all things aim. ~ Aristotle?,
21:All my possessions for a moment of time." ~ Elizabeth I,
22:When one has no form, one can be all forms. ~ Bruce Lee,
23:All this is full of that Being. ~ Swetaswatara Upanishad,
24:Do all that you do with love. ~ Saint Therese of Lisieux,
25:The end is important in all things. ~ Yamamoto Tsunetomo,
26:All comes from desiring myself to be happy." ~ Shantideva,
27:Enlightenment is intimacy with all things." ~ Dōgen Zenji,
28:Idleness is the heaviest of all oppressions. ~ Victor Hugo,
29:All I have learned, I learned from books. ~ Abraham Lincoln
30:When ego ends, Grace fills all space. ~ Sri Ramana Maharshi,
31:Of all our possessions, wisdom alone is immortal. ~ Socrates?,
32:We are all students and should be forever
   ~ Israel Regardie,
33:Death may be the greatest of all human blessings.
   ~ Socrates,
34:Look for the divine in all things. ~ Plato,
35:Love all. Serve all. Help ever. Hurt never." ~ Sathya Sai Baba,
36:Love all, trust a few, do wrong to none. ~ William Shakespeare,
37:The two cannot be distinguished at all. ~ Jnaneshwar, Hinduism,
38:All things are difficult before they are easy." ~ Thomas Fuller,
39:Beings all over the universe are My children. ~ Sri Sarada Devi,
40:Give up differentiation. All is one only. ~ Sri Ramana Maharshi,
41:A friend is what the heart needs all the time." ~ Henry Van Dyke,
42:The blood of Jesus his Son cleanseth us from all sin ~ 1 John 1:7),
43:When all that's left of me is love, Give me away." ~ Merrit Malloy,
44:Change in all things is sweet." ~ Aristotle,
45:Why are there beings at all, instead of Nothing? ~ Martin Heidegger,
46:Leave all your elaborate plans and tactics for knowing God. ~ Hafiz ,
47:At all times it is best to be present to what is before you. ~ Pindar,
48:I have one word for all aspirants 'Meditate'.
   ~ Sri Swami Sivananda,
49:Since it is all too clear, it takes time to grasp it.
   ~ Zen Proverb,
50:The essence of God, if at all God has an essence, is Beauty. ~ Hermes,
51:Trees are like people. They all have a few flaws in them." ~ Bob Ross,
52:We're all kind of weird and twisted and drowning.
   ~ Haruki Murakami,
53:All are seeing God always. But they do not know. ~ Sri Ramana Maharshi,
54:War is the father of all things. ~ Heraclitus,
55:When there is no desire all things are at peace. ~ Tao Te Ching, ch.37,
56:All is flux; nothing stays still. ~ Heraclitus,
57:All is riddle, and the key to a riddle is another riddle. ~ R W Emerson,
58:If all I can see is my shadow, I'm standing in my own light." ~ Unknown,
59:A friend to all is a friend to none. ~ Aristotle,
60:Better to sit all night than to go to bed with a dragon.
   ~ Zen Proverb,
61:I have lived with several Zen masters-all of them cats." ~ Eckhart Tolle,
62:That is all the doing you have to worry about. ~ Saint Jeanne de Chantal,
63:The Self is all. ~ Sri Ramana Maharshi,
64:Think of all the beauty still left around you and be happy. ~ Anne Frank,
65:Your treasure house is in yourself; it contains all you need." ~ Hui Hai,
66:Concentration is the root of all the higher abilities in man. ~ Bruce Lee,
67:Get better daily. Don't try to get it all done in a day." ~ Shane Parrish,
68:Sometimes it is a good choice not to choose at all. ~ Michel de Montaigne,
69:All spirits are enslaved which serve things evil.
   ~ Percy Bysshe Shelley,
70:All truly great thoughts are conceived by walking.
   ~ Friedrich Nietzsche,
71:Come what may, all bad fortune is to be conquered by endurance.
   ~ Virgil,
72:God is all and all is God. ~ Meister Eckhart,
73:May Allah steal from you All that steals you from Him. ~ Rabia al-Adawiyya,
74:ALL. ~ Aleister Crowley, Liber ABA, Part III: Magick in Theory and Practice,
75:All is living. ~ Hermes, the Eternal Wisdom
76:How can I begin anything new with all of yesterday in me?
   ~ Leonard Cohen,
77:I had evoked - and the book was indeed all I had suspected. ~ H P Lovecraft,
78:There are truths which are not for all men, nor for all times.
   ~ Voltaire,
79:Distrust all in whom the impulse to punish is powerful ~ Friedrich Nietzsche,
80:In meditation, silently and serenely, all words are transcended. ~ Sheng yen,
81:Wherever you go, go with all your heart. ~ Confucius,
82:All things end in the Tao, as rivers flow into the sea. ~ Tao Te Ching, ch.32,
83:Enlightenment is intimacy with all things." ~ Dogen Zenji,
84:I am seeking, I am striving, I am in it with all my heart. ~ Vincent van Gogh,
85:We all exist in our own personal reality of craziness. ~ Alejandro Jodorowsky,
86:All excellence involves discipline and tenacity of purpose.
   ~ Howard Gardner,
87:That is all the doing you have to worry about. ~ Saint Jane Frances de Chantal,
88:Autumn wind for all my walking - for all my walking. ~ Taneda Santoka 1882-1940,
89:Nothing great comes into being all at once. ~ Epictetus,
90:You are, I think, an evening star, the fairest of all the stars. ~ Sappho, [T5],
91:All is full of gods ~ Thales, the Eternal Wisdom
92:May the gratitude in my heart kiss all the universe. ~ Hafiz,
93:To be an object of attraction for all women, you must desire none ~ Eliphas Levi,
94:We have all the answers. It is the questions we do not know. ~ Fyodor Dostoevsky,
95:God who preceded all existence is a refuge. ~ Maimonides,
96:He is everywhere in the world and stands with all in His embrace. ~ Bhagavad Gita,
97:The invincible weapon against all our enemies is humility. ~ Theophan the Recluse,
98:There is no river at all, and no boat, and no boatman. ~ Kabir,
99:We are all in the gutter, but some of us are looking at the stars.
   ~ Oscar Wilde,
100:When there is no desire, all things are at peace." ~ Lao Tzu,
101:'Life is a sum of all your choices'. So, what are you doing today?
   ~ Albert Camus,
102:All, everything that I understand, I only understand because I love.
   ~ Leo Tolstoy,
103:All know the way, but few actually walk it." ~ Bodhidharma,
104:Contentment in all circumstances is the mark of religious life. ~ Swami Vijnanananda,
105:For all is full of God. ~ Hermes, the Eternal Wisdom
106:Knowledge belongs to the very essence of God, if at all God has an essence. ~ Hermes,
107:Love like the light silently wrapping all. ~ Walt Whitman,
108:Whenever you do a thing, act as if all the world were watching.
   ~ Thomas Jefferson,
109:He is pure of all name. ~ The Bab, the Eternal Wisdom
110:The root of all desires is the one desire: to come home, to be at peace. ~ Jean Klein,
111:To praise God in our lives means all we do must be for his glory. ~ Arnobius of Sicca,
112:Wonder rather than doubt is the root of all knowledge. ~ Rabbi Abraham Joshua Heschel,
113:Glory to Thee O Lord, victor over all obstacles. ~ The Mother,
114:It is all He, only in different forms. ~ Sri Ramakrishna,
115:Knowing yourself is the beginning of all wisdom.
   ~ Aristotle,
116:No praise for me in this or that,
all praise to You in both. ~ Rabia al-Adawiyya,
117:Rejoice in the things that are present; all else is beyond thee. ~ Michel de Montaigne,
118:The end of all wisdom is Love. ~ Sri Ramana Maharshi,
119:The mystery of God hugs you in its all- encompassing arms. ~ Saint Hildegard of Bingen,
120:The treasures of the heart are most valuable of all. ~ Nichiren,
121:Where the press is free, and everyone is able to read, all is safe. ~ Thomas Jefferson,
122:All books will become light in proportion as you find light in them. ~ Mortimer J Adler,
123:All the historical books which contain no lies are extremely tedius.
   ~ Anatole France,
124:An integral approach acknowledges that all views have a degree of truth.
   ~ Ken Wilber,
125:I'm afraid a boat so small would sink with the weight of all my sorrow.
   ~ Li Qingzhao,
126:People come and go all the time; the world has always been in movement. ~ V. S. Naipaul,
127:The sage's rule of moral conduct has its principle in the hearts of all men. ~ Tseu-tse,
128:All human beings have three lives: public, private, and secret. ~ Gabriel Garcia Marquez,
129:All reflects Him in His shining and by His light all this is luminous. ~ Katha Upanishad,
130:God is all and all is God. ~ Eckhart, the Eternal Wisdom
131:If your mind is pure, all buddha-lands are pure. ~ Bodhidharma,
132:Rejoice in the things that are present; all else is beyond thee.
   ~ Michel de Montaigne,
133:Surrender, and all will be well. ~ Sri Ramana Maharshi,
134:The name of the Ancient and most Holy is unknowable to all and inaccessible. ~ The Zohar,
135:To God all things are beautiful and good and just. ~ Heraclitus,
136:It may seem difficult at first, but all things are difficult at first. ~ Miyamoto Musashi,
137:Optimism is the madness of insisting that all is well when we are miserable.
   ~ Voltaire,
138:All happy families are alike; each unhappy family is unhappy in its own way. ~ Leo Tolstoy,
139:All philosophy lies in two words, sustain and abstain. ~ Epictetus,
140:Give Me a moment of your life, I shall take care of your all lives.
   ~ Sanjay, The Mother,
141:If anything goes wrong, repeat OM, all will go well. ~ The Mother,
142:If we are to make reality endurable, we must all nourish a fantasy or two. ~ Marcel Proust,
143:It is all mind or maya [illusion]. ~ Sri Ramana Maharshi,
144:All know the Way, but few actually walk it.
   ~ Bodhidharma, [T5],
145:At the core of all well-founded belief lies belief that is unfounded. ~ Ludwig Wittgenstein,
146:High winds do not last all morning. Heavy rain does not last all day. ~ Tao Te Ching, ch.23,
147:Nowhere at all - that's the nature of mind! ~ Tanatric Buddhist Woman Song, (8th - 11th c.),
148:Silence is not confined to the tongue but concerns the heart and all the limbs." ~ Abu Bakr,
149:The winds of grace blow all the time. All we need to do is set our sails. ~ Sri Ramakrishna,
150:All a poet can do today is warn. That is why the true Poets must be truthful. ~ Wilfred Owen,
151:All in calmness - the earth with half-opened eyes moves into winter. ~ Dakotsu Iida 1883-196,
152:All life is Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
153:All loves should be simply stepping stones to the love of God.
   ~ Plato,
154:Cheerfulness prepares a glorious mind for all the noblest acts." ~ Saint Elizabeth Ann Seton,
155:Have patience. All things are difficult before they become easy. ~ Saadi,
156:Now the soft-voiced gentle woman of my reverent worship has all but vanished. ~ Nikola Tesla,
157:The Self is free from all qualities. ~ Sri Ramana Maharshi,
158:Above all, respect thy sell. ~ Pythagoras, the Eternal Wisdom
159:All the darkness in the world cannot extinguish the light of a single candle. ~ Saint Francis,
160:And you will seek Me and find Me, when you search for Me with all your heart. ~ Old Testament,
161:All religions are precious pearls strung upon the golden thread of divinity. ~ Samael Aun Weor,
162:... they all contributed to the work of the destruction." ~ Venerable Anne Catherine Emmerich ,
163:All I have seen teaches me to trust the creator for all I have not seen." ~ Ralph Waldo Emerson,
164:All men participate in the possibility of self-knowledge. ~ Heraclitus,
165:God and the world are all in the Heart. ~ Sri Ramana Maharshi,
166:Let this consciousness be in you which was in Christ Jesus that we all may be one. ~ Saint Paul,
167:Self-mastery is the greatest conquest, it is the basis of all enduring happiness. ~ MOTHER MIRA,
168:All the snow melts - Everywhere the fragrance Of wild plum blossoms. ~ Tagami Kikusha, 1753-1826,
169:And from his fullness we have all received, grace upon grace. ~ Anonymous, The Bible, John, 1:16,
170:Beyond the sky where I have set the Sun, is He-Who-Speaks-Not: He knows all. ~ Myths of the Iife,
171:I am the number one Ninja and I have killed all the Shoguns in front of me.
   ~ Shaquille O'Neal,
172:Liars are the cause of all the sins and crimes in the world. ~ Epictetus,
173:Not all sins are equal ~ Saint Thomas Aquinas, (ST 1-2.73.2).,
174:Whilst all the winds with melody are ringing.... ~ Percy Bysshe Shelley, Prometheus Unbound II.5,
175:All beings are from all eternity. ~ Awaghosha, the Eternal Wisdom
176:All that is one and one that is all. ~ Hermes, the Eternal Wisdom
177:Always tell only the truth, and all the truth, and do so promptly right now. ~ Buckminster Fuller,
178:Behold I show you a mystery. We shall not all sleep but shall be changed. ~ Paul I. Cor. Ch.15.51,
179:In all circumstances be wakeful. ~ Baha-ullah, the Eternal Wisdom
180:Just stay at the center of the circle and let all things take their course. ~ Tao Te Ching, ch.19,
181:We all have the right to ask for Grace
   ~ Swami Vivekananda, [T6],
182:What is, is the Self. It is all-pervading. ~ Sri Ramana Maharshi,
183:All men's miseries derive from not being able to sit in a quiet room alone.
   ~ Blaise Pascal, [T5],
184:Have faith in the Lord's mercy and all can and will change.
   ~ The Mother,
185:Reason is the foundation of all things. ~ Li-Ki, the Eternal Wisdom
186:There is no me, no you, no manifold world; All is the Self, and the Self alone. ~ The Avadhuta Gita,
187:Wisdom is a thing vast and grand. She demands all the time that one can consecrate to her. ~ Seneca,
188:All Art is interpretation. ~ Sri Aurobindo, Early Cultural Writings, Art,
189:All our knowledge is symbolic. ~ Johann Wolfgang von Goethe,
190:All the ways of this world are as fickle and unstable as a sudden storm at sea. ~ Bede the Venerable,
191:All things come out of the one, and the one out of all things. ~ Heraclitus,
192:All work is sadhana. Sadhana is our attempt to get to Him through every action. ~ Swami Akhandananda,
193:Every man has in himself the most dangerous traitor of all. ~ Soren Kierkegaard, Works of Love, [T5],
194:The fire divine burns indivisible and ineffable and fills all the abysses of the world. ~ Iamblichus,
195:The heavy is the root of the light. The unmoved is the source of all movement. ~ Tao Te Ching, ch.26,
196:The keenest sorrow is to recognize ourselves as the sole cause of all our adversities.
   ~ Sophocles,
197:True knowledge does not grow old, so have declared the sages of all times. ~ Buddhist Canons in Pali,
198:Truth alone will endure, all the rest will be swept away before the tide of time.
   ~ Mahatma Gandhi,
199:Why stand ye here all the day idle? ~ Matthew XX, the Eternal Wisdom
200:With faith in the Divine Grace, all difficulties are solved.
   ~ The Mother,
201:You carry all the ingredients to turn your existence into joy. Mix them. ~ Hafiz,
202:All the darkness in the world cannot extinguish the light of a single candle. ~ St. Francis of Assisi,
203:Evil resides in the very gaze which perceives Evil all around itself. ~ Georg Wilhelm Friedrich Hegel,
204:If we did all the things we are capable of, we would literally astound ourselves." ~ Thomas A. Edison,
205:Under all circumstances be vigilant. ~ Baha-ullah, the Eternal Wisdom
206:ut now put off all these things. ~ Colossians III, the Eternal Wisdom
207:We believe in one God, the Father Almighty, maker of all things visible and invisible. ~ Nicene Creed,
208:Abandon all hope, ye who enter here.
   ~ Dante Alighieri, The Divine Comedy, Inferno, Canto 3, Verse 9,
209:All governments suffer a recurring problem: Power attracts pathological personalities. ~ Frank Herbert,
210:He who knows all the answers has not been asked all the questions. ~ Confucius,
211:Lack of direction, not lack of time, is the problem. We all have twenty-four hour days.
   ~ Zig Ziglar,
212:Love is a fruit in season at all times, and within the reach of every hand. ~ Saint Teresa of Calcutta,
213:Love is what is left in a relationship after all the selfishness has been removed." ~ Cullen Hightower,
214:absent of the Gods
it all goes to ruin
fallen leaves ~ Matsuo Basho,
215:All forms are only temporary manifestations; only the formless essence eternally exists. ~ Avadhut Gita,
216:All is truth for the intellect and reason. ~ Hermes, the Eternal Wisdom
217:All men are born with a nose and five fingers, but no one is born with a knowledge of God.
   ~ Voltaire,
218:All renews itself, nothing perishes. ~ Sri Aurobindo, The Life Divine, Life,
219:All you have issued the one from the other. ~ Koran, the Eternal Wisdom
220:Confident people fail all the time. You just need to have the confidence to keep trying." ~ Mel Robbins,
221:The risk of not deciding is often the greatest of all risks to the organization.
   ~ Everard and Morris,
222:Turn all things to honey; this is the law of divine living. ~ Sri Aurobindo,
223:Why entertain any fear? All conditions can turn favourable by the will of the Master. ~ Sri Sarada Devi,
224:Abandon all memories and expectations. ~ Sri Nisargadatta Maharaj,
225:All religions, arts and sciences are branches of the same tree.
   ~ Albert Einstein, Relativity,
226:All the darkness in the world cannot extinguish the light of a single candle." ~ Saint Francis of Assisi,
227:All wisdom is one: to understand the spirit that rules all by all. ~ Heraclitus,
228:He is all things and all things are one. ~ The Zohar, the Eternal Wisdom
229:He who has faith has all, and he who lacks it lacks all. ~ Sri Ramakrishna,
230:'I am' is True, all else is inference. ~ Sri Nisargadatta Maharaj,
231:I'll be with you to meet all difficulties-you can be sure of that. ~ The Mother,
232:You want to see God in all, but not in yourself? ~ Sri Ramana Maharshi,
233:All the world forgiveness of its world of sin." ~ Saint Thomas Aquinas,
234:All understanding begins in wonder! ~ Johann Wolfgang von Goethe,
235:But call Him by what name you will; for to those who know, He is the possessor of all names. ~ Baha-ullah,
236:He who has faith has all -- he who lacks faith lacks all. ~ Sri Ramakrishna,
237:If all are God, are you not included in that all? ~ Sri Ramana Maharshi,
238:It's all about money, not freedom. You think you're free? Try going somewhere without money. ~ Bill Hicks,
239:Sing such a song with all of your heart that you'll never have to sing again. ~ Kabir,
240:When spirituality is lost all is lost. ~ Sri Aurobindo, Karmayogin, Ourselves,
241:Wisdom is the oneness of mind that guides and permeates all things. ~ Heraclitus,
242:At all times love is the greatest thing ~ Narada Sutra, the Eternal Wisdom
243:Educating the mind without educating the heart is no education at all. ~ Aristotle,
244:I have suggested that behind almost all myth lies the mono-plot of the game of hide-and-seek. ~ Alan Watts,
245:The truly great books are the few books that are over everybody's head all of the time. ~ Mortimer J Adler,
246:Year's end. All corners of this floating world swept. ~ Matsuo Basho, 1644-1694,
247:You want to see God in all, but not in yourself?
   ~ Sri Ramana Maharshi,
248:All are seeing God always. But they do not know it. ~ Sri Ramana Maharshi,
249:All the goodness and the heroisms will rise up again, then be cut down again and rise up." ~ John Steinbeck,
250:For the spirit searcheth all things, yea, the deep things of God. ~ Anonymous, The Bible, 1 Corinthians, II,
251:He who has faith has all, and he who lacks faith lacks all. ~ Sri Ramakrishna,
252:I study my mind and therefore all appearances are my texts. ~ Jetsun Milarepa,
253:Realization must be amidst all the turmoil of life. ~ Sri Ramana Maharshi,
254:When I start to write, I don't have any plan at all. I just wait for the story to come.
   ~ Haruki Murakami,
255:When thoughts arise, then do all things arise. When thoughts vanish, then do all things vanish." ~ Huang Po,
256:All this is full of that Being. ~ Swetaswatara Upanishad, the Eternal Wisdom
257:All you have to do is write one true sentence. Write the truest sentence that you know.
   ~ Ernest Hemingway,
258:From Brahma to a blade of grass all things are my Gurus." ~ Kaula Tantric Saying. Kaula Hinduism, Wikipedia.,
259:If the ego rises, all else will also rise; if it subsides, all else will also subside. ~ Sri Ramana Maharshi,
260:Realization must be amidst all the turmoils of life. ~ Sri Ramana Maharshi,
261:The oneness of all wisdom may be found, or not, under the name of God. ~ Heraclitus,
262:This Wisdom is the principle of all things.- ~ The Zohar, the Eternal Wisdom
263:All that is born, is corrupted to be born again. ~ Hermes, the Eternal Wisdom
264:Repeat the holy Name, meditate upon it, keep good company, and subdue the ego by all means. ~ Sri Sarada Devi,
265:Secrecy, censorship, dishonesty, and blocking of communication threaten all the basic needs. ~ Abraham Maslow,
266:Silence is the language of God, all else is poor translation. ~ Jalaluddin Rumi,
267:Stilling all thoughts the pure consciousness remains. ~ Sri Ramana Maharshi,
268:The aim of all practices is to give up all practices. ~ Sri Ramana Maharshi,
269:The rose and thorn, the treasure and dragon, joy and sorrow, all mingle into one. ~ Saadi,
270:you too are this sky
No reason to distinguish.
For all the stars flow through your veins. ~ Jean Gebser,
271:All great literature is one of two stories; a man goes on a journey or a stranger comes to town. ~ Leo Tolstoy,
272:All of humanity's problems stem from man's inability to sit quietly in a room alone. ~ Blaise Pascal, Pensées,
273:All the gods and goddesses are only varied aspects of the One. ~ Sri Ramakrishna,
274:All things too great end soon. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
275:He shall give his angels charge over thee, to keep thee in all thy ways. ~ Anonymous, The Bible, Psalms, 91, 11
276:In the beginning all this was Non-being. From it Being appeared. Itself created itself. ~ Taittiriya Upanishad,
277:On the last day of your life when you wake-up, you will see this is all illusion and imagination. ~ Shabistari,
278:Render unto all men that which is their due. ~ Corinthians, the Eternal Wisdom
279:The goat shall carry on itself all their sins to a solitary place..
   ~ Anonymous, The Bible, Leviticus, 16:22,
280:There where all ends, all is eternally beginning. ~ Hermes, the Eternal Wisdom
281:The shoe that fits one person pinches another; there is no recipe for living that suits all cases. ~ Carl Jung,
282:All you have to do then is to comm and yourselves. ~ Cicero, the Eternal Wisdom
283:Freedom of the soul is the goal of all Yogas. ~ Swami Vivekananda, (C.W. I. 55),
284:If people knew how hard I had to work to gain my mastery, it would not seem so wonderful at all. ~ Michelangelo,
285:Love the Lord full-heartedly and all will be well.
In Love eternal. ~ The Mother,
286:Love towards all beings is the true religion. ~ Jarakaniala, the Eternal Wisdom
287:Only remove ignorance. That is all there is to be done. ~ Sri Ramana Maharshi,
288:The best thing must be to flee from all to the All. ~ Saint Teresa of Avila,
289:The inner consciousness of the saint is the true mosque all should worship, God lives there." ~ Jalaluddin Rumi,
290:Those who seek power feed their ego—the ego, which causes all the suffering in the world. ~ Swami Turiyananda,
291:Thou who art I beyond all I am... ~ Aleister Crowley, Liber 15, The Gnostic Mass,
292:You said: 'If you are patient all will improve!' Heart, for patience one is having! There isn't!" ~ Baba Tahir,
293:All knowledge depends upon calmness of mind. ~ Swami Vivekananda, (C.W. VII. 72),
294:All things are possible to him that believeth. ~ Mark IX. 23, the Eternal Wisdom
295:All things were together, infinite both in number and in smallness; for the small too was infinite. ~ Anaxagoras,
296:Everything that has a beginning has an ending. Make your peace with that and all will be well." ~ Jack Kornfield,
297:If we remove from our minds all the rubbish, all the thoughts, peace will become manifest. ~ Sri Ramana Maharshi,
298:Many paths lead from the foot of the mountain,
but at the peak we all gaze at the single bright moon. ~ Ikkyu,
299:Non-attachment is the basis of all the Yogas. ~ Swami Vivekananda, (C.W. I. 101),
300:Of all our possessions, wisdom alone is immortal. ~ Socrates, the Eternal Wisdom
301:Reality abides in the Heart, the Source of all thoughts. ~ Sri Ramana Maharshi,
302:Sacrifice that causes pain is no sacrifice at all. True sacrifice is joy-giving and uplifting." ~ Mahatma Gandhi,
303:The Essence of all things is one and identical. ~ Aswaghosha, the Eternal Wisdom
304:then all you do, will become admirable" ~ Jalaluddin Rumi, @Sufi_Path
305:The plague of ignorance overflows all the earth. ~ Hermes II, the Eternal Wisdom
306:The reading of all good books is like a conversation with the finest minds of past centuries.
   ~ Rene Descartes,
307:All men have the capacity of knowing themselves and acting with moderation. ~ Heraclitus,
308:A persevering will surmounts all obstacles.
   ~ The Mother, Words Of The Mother II, Will,
309:Good will for all and good will from all is the basis of peace and harmony. ~ The Mother,
310:Love all; trust a few, Do wrong to none." ~ William Shakespeare, quote from "All's Well That Ends Well,", (1605).,
311:The secret of change is to focus all of your energy, not on fighting the old, but on building the new. ~ Socrates,
312:To all our persecutors we say: "You are our brethren; apprehend, rather, the truth of God." ~ Saint Justin Martyr,
313:Unalloyed love of God is the essential thing. All else is unreal. ~ Sri Ramakrishna,
314:You will always be fond of me. I represent to you all the sins you never had the courage to commit. ~ Oscar Wilde,
315:Call it by any name, God, Self, the Heart, or the Seat of Consciousness, it is all the same. ~ Sri Ramana Maharshi,
316:Empty for the fool are all the points of Space. ~ Hindu Saying, the Eternal Wisdom
317:Even as men come to Me, so I accept them. It is my path that men follow from all sides,
   ~ Bhagavad Gita, (IV.11),
318:I do not believe that any name, however complex, is sufficient to designate the principle of all Majesty. ~ Hermes,
319:If liberty means anything at all, it means the right to tell people what they do not want to hear. ~ Goerge Orwell,
320:If you can hold on to this knowledge 'I am Self' at all times, no further practice is necessary. ~ Annamalai Swami,
321:The desire to know your own soul will end all other desires. ~ Jalaluddin Rumi, [T5],
322:You are the solitary witness of all that is, forever free. Your only bondage is not seeing this. ~ Ashtavakra Gita,
323:All the accidents of life can be turned to our profit. ~ Seneca, the Eternal Wisdom
324:Christ-consciousness and Self-Realization are all the same. ~ Sri Ramana Maharshi,
325:Constant remembrance of God and ultimate reliance upon Him under all circumstances is Sadhana. ~ Swami Akhandananda,
326:Do not entertain hopes for realization, but practice all your life. ~ Jetsun Milarepa,
327:Educate yourself, welcome life's messiness, read Chekhov, avoid becoming an architect at all costs. ~ Kurt Vonnegut,
328:e that overcometh shall inherit all things. ~ Revelation XXI. 7, the Eternal Wisdom
329:Examine all things and hold fast that which is good. ~ St. Paul, the Eternal Wisdom
330:For all things difficult to acquire, the intelligent man works with perseverance.
   ~ Lao Tzu,
331:Going for refuge is the basis of everything, just as the earth is the foundation for all existence. ~ Geshe Wangyal,
332:I believe it all. If I seem not to, it is only that my joy is too great to let my belief settle itself. ~ C S Lewis,
333:Love bears all things, believes all things, hopes all things, endures all things. ~ AN, TB, 1 Corinthians 13:7, NES,
334:Men will only be happy when they all love each other. ~ Tolstoi, the Eternal Wisdom
335:Mikasa Ackerman. A master of all subjects and widely considered one of the best in our history.
   ~ Attack On Titan,
336:The passionate are like men standing on their heads, they see all things the wrong way. ~ Plato,
337:Above all banish the thought of the "I." ~ Fo-shu-hing-tsan-kiug, the Eternal Wisdom
338:All things come into being through opposition and all are in flux like a river ~ Heraclitus,
339:He who abases Matter, abases himself and all creation. ~ CErsted, the Eternal Wisdom
340:He who knows himself properly can very soon learn to know all other men. It is all reflection. ~ Georg C Lichtenberg,
341:I can do all things through Christ who strengthens me. ~ Anonymous, The Bible, Philippians, 4:13, King James Version,
342:Know thyself, and thou shalt know all the mysteries of the gods and the universe.
   ~ the Temple of Apollo at Delphi,
343:Peace, after all, is only a condition of the mind. ~ Sri Nisargadatta Maharaj,
344:The cleverest of all, in my opinion, is the man who calls himself a fool at least once a month." ~ Fyodor Dostoevsky,
345:The secret of change is to focus all of your energy, not on fighting the old, but on building the new.
   ~ Socrates?,
346:all rivers
become one
with the ocean
~ Sora, @BashoSociety
347:Dispassion alone is good. God alone is real and all else is illusory. ~ Sri Ramakrishna,
348:It is the duty of the priest or the cleric to be of use if possible to all and to be harmful to none. ~ Saint Ambrose,
349:Leave it all to the Master. Surrender to Him without reserve. ~ Sri Ramana Maharshi,
350:Let any amount of burden be laid on Him, He will bear it all. ~ Sri Ramana Maharshi,
351:Lovers don't finally meet somewhere. They're in each other all along. ~ Jalaluddin Rumi,
352:So... all of time and space, everything that ever happened or ever will ~ where do you want to start? ~ Steven Moffat,
353:The ache for home lives in all of us, the safe place where we can go as we are and not be questioned." ~ Maya Angelou,
354:The essence of God, if at all God has an essence, is Beauty. ~ id, the Eternal Wisdom
355:The highest path of jnana has no thinker left to think at all. Nobody is home. There is a total blank. ~ Robert Adams,
356:There are only two mistakes one can make along the road to truth; not going all the way, and not starting.
   ~ Buddha,
357:To work with all the passion of your being to acquire an inner light. ~ Jalaluddin Rumi,
358:All that exists is but the manifestation of the Supreme Being. ~ Sri Ramana Maharshi,
359:An intelligent, discreet, and pious young woman is worth more than all the money in the world. ~ Saint John Chrysostom,
360:Eventually, all that one has learnt will have to be forgotten. ~ Sri Ramana Maharshi,
361:Like day, I bring an end to myself, and in joy I start all over again. ~ Jalaluddin Rumi,
362:Perseverance breaks down all obstacles.
   ~ The Mother, Words Of The Mother II, Perserverance,
363:The happiest is the man who is not at all selfish. ~ Swami Vivekananda, (C.W. II. 465),
364:The one God, hidden in all things,
All-pervading, the Inner Soul of all things. ~ Shvetashvatara Upanishad, 6, 11
365:When, by practice, the mind stands still, all illusions of samsara disappear, root and branch. ~ Advaita Bodha Deepika,
366:All my words are but chaff next to the faith of a simple man. ~ Saint Thomas Aquinas,
367:All things carry Yin yet embrace Yang. They blend their life breaths in order to produce harmony. ~ Tao Te Ching, ch.42,
368:Follow peace with all men. ~ Anonymous, The Bible, Hebrews, XII. 14, the Eternal Wisdom
369:Let all your things be done with charity. ~ I. Corinthians. XVI. 14, the Eternal Wisdom
370:The future is more beautiful than all the pasts. ~ Pierre Teilhard de Chardin,
371:This mysterious Wisdom is the supreme principle of all. ~ The Zohar, the Eternal Wisdom
372:Abraham offered to God his mortal son who did not die, and God gave up his immortal Son who died for all of us. ~ Origen,
373:Come unto me, all ye that labour and are heavy laden, and I will give you rest.
   ~ Anonymous, The Bible, Matthew, 11:28,
374:Precious jewel, you glow, you shine, reflecting all the good things in the world. Just look at yourself." ~ Maya Angelou,
375:The universe is a living thing and all lives in it. ~ Giordano Bruno, the Eternal Wisdom
376:Wide open to all beings be the gates of the Everlasting. ~ Mahavajjo, the Eternal Wisdom
377:All are seeing God always. But they do not know it. ~ Sri Ramana Maharshi, [T5],
378:All I can guarantee you is that as long as you are searching for happiness, you will remain unhappy." ~ U.G. Krishnamurti,
379:I am a child of Divine Mother - the source of all power and strength. ~ Swami Vivekananda,
380:I am striving to give back the Divine in myself to the Divine in the All. ~ Plotinus,
381:If the surrender is complete, all sense of individuality is lost. ~ Sri Ramana Maharshi,
382:My face became all eyes, and my eyes all hands." ~ Jalaluddin Rumi, @Sufi_Path
383:Nothing can add more power to your life than concentrating all your energies on a limited set of targets.
   ~ Nido Qubein,
384:Root out in thee all love of thyself and all egoism. ~ Buddhist Texts, the Eternal Wisdom
385:You begin saving the world by saving one man at a time; all else is grandiose romanticism or politics. ~ Charles Bukowski,
386:All divinely inspired Scripture was written because of the Virgin who brought forth God incarnate. ~ Saint Gregory Palamas,
387:All men participate in the possibility of self-knowledge. ~ Heraclitus, the Eternal Wisdom
388:All that exists in the world, has always existed. ~ Antoine the Healer, the Eternal Wisdom
389:And together we shall rejoice through all seasons" ~ Khalil Gibran., @Sufi_Path
390:A single act of kindness throws out roots in all directions, and the roots spring up and make new trees." ~ Amelia Earhart,
391:Everything in the world displeases me: but, above all, my displeasure in everything displeases me.
   ~ Friedrich Nietzsche,
392:He is the happy man whose soul is superior to all happenings. ~ Seneca, the Eternal Wisdom
393:The soul immersed in God sees the all-pervading spirit within and without. ~ Sri Ramakrishna,
394:To do nothing at all is the most difficult thing in the world, the most difficult and the most intellectual. ~ Oscar Wilde,
395:What is virtue ? It is sensebility towards all creatures. ~ Hitopadesa, the Eternal Wisdom
396:All know that the drop merges into the ocean, but few know that the ocean merges into the drop. ~ Kabir,
397:And all night long we have not stirred,
And yet God has not said a word! ~ Robert Browning, Porphyria's Lover, (1842),
398:In all things it is better to hope than to despair.
   ~ Johann Wolfgang von Goethe,
399:Knowledge of the Self, which knows all, is Knowledge in perfection. ~ Sri Ramana Maharshi,
400:Let any amount of burden be laid on Him [Her], He will bear it all. ~ Sri Ramana Maharshi,
401:Mature minds alone can grasp the simple Truth in all its nakedness. ~ Sri Ramana Maharshi,
402:They have all withdrawn, deserting shrine and altar, the gods by who this realm once stood firm. ~ Virgil, Aeneid II.351-52,
403:To wear out the veil that occludes the vision of reality is all that man can do, and that he has got to do. ~ Anandamayi Ma,
404:Where God may place you at any time and under whatever circumstances, remember that it is all for the best. ~ Anandamayi Ma,
405:All days are nights to see, till I see thee, And nights, bright days, when dreams do show thee me." ~ Shakespeare, Sonnet 43,
406:All have eyes, but some have eyes that are shrouded in darkness, unable to see the light of the sun. ~ Theophilus of Antioch,
407:Although God abides in all, He manifests Himself in the hearts of the pious. ~ Sri Ramakrishna,
408:Love doesn't just sit there, like a stone, it has to be made, like bread; remade all the time, made new. ~ Ursula K. Le Guin,
409:Nothing so much wins love as the knowledge that one's lover desires most of all to be himself loved. ~ Saint John Chrysostom,
410:We cannot fully know ourselves without first knowing the nature of all living things. ~ Saint Ambrose of Milan, Hexameron VI,
411:When we discover that the truth is already in us, we are all at once our original selves." ~ Dogen Zenji,
412:All effort is due to the illusory desire on the part of an illusory individual, to attain an illusory goal. ~ Ramesh Balsekar,
413:And it is inaccessible, unknowable and beyond comprehension for all. ~ id, the Eternal Wisdom
414:Be not self-seeking; try to be desire-less, and take your refuge in the Lord, who is the doer of all good. ~ SWAMI PREMANANDA,
415:Be of good courage, and He shall strengthen your heart, all ye that hope in the Lord.
   ~ Anonymous, The Bible, Psalms, 31:24,
416:He [she] who abandons all that is not Real directly realizes Reality. ~ Sri Ramana Maharshi,
417:Hold in horror dissimilation and all hypocrisy. ~ Fo-sho-hing-tsan-king.-, the Eternal Wisdom
418:Missing its aim is all that it can speak ~ Sri Aurobindo, Savitri, 1:4, 360,
419:My children, the three acts of faith, hope, and charity contain all the happiness of man upon the earth. ~ Saint John Vianney,
420:Self-sacrifice is the real miracle out of which all the reported miracles grew.
   ~ Ralph Waldo Emerson, Society and Solitude,
421:The body will eventually drop anyway one day. Let all experiences teach you that you are not the body. ~ Roger Phillip Kaplan,
422:The Truth is sure to prevail in spite of all oppositions. ~ The Mother, White Roses, 124, 14-11-1965,
423:The wise man acts towards all beings even as towards himself. ~ Madharata, the Eternal Wisdom
424:You must certainly think of God if you want to see God all round you. ~ Sri Ramana Maharshi,
425:All difficulties are there to test the endurance of the faith.
   ~ The Mother, Words Of The Mother II,
426:All, even the vegetables, have rights to thy sensibility ~ Chinese Proverb, the Eternal Wisdom
427:By all means marry; if you get a good wife, you'll become happy; if you get a bad one, you'll become a philosopher. ~ Socrates,
428:e ye holy in all manner of conduct. ~ Anonymous, The Bible, 1 Peter, I. 15, the Eternal Wisdom
429:Have confidence, I am near you.
With all my tender love. ~ The Mother, Words Of The Mother I, [T5],
430:I am with you and I will take you to the goal. Have an unshakable faith and all will go well. Blessings.
   ~ The Mother?, [T2],
431:Nothing in this world is created, all is manifested. ~ Sri Aurobindo, Early Cultural Writings, Art,
432:True philosophy is beyond all the attacks of things. ~ Apollonius of Tyana, the Eternal Wisdom
433:Why analyze and see the evil? Move toward the Lord! Through His grace you will be freed from all passions. ~ Swami Turiyananda,
434:All happiness or unhappiness solely depends upon the quality of the object to which we are attached by love.
   ~ Baruch Spinoza,
435:All is in the One in power and the One is in all in act. ~ Abraham-ibn-Ezra, the Eternal Wisdom
436:All stability is a fixed equilibrium of rhythm. ~ Sri Aurobindo, Isha Upanishad, The Isha Upanishad,
437:All women are portions of the Blessed One and should be looked upon as mothers. ~ Sri Ramakrishna,
438:Human language could not express what only sovereign and redeemed human nature could bear. ~ Charles Williams, All Hallows' Eve,
439:In all our actions, God considers the intention: whether we act for Him or for some other motive. ~ Saint Maximus the Confessor,
440:I realize that all women are so many forms, in which the Divine Mother appears. ~ Sri Ramakrishna,
441:Just as money brings benefit, it can in the same way bring harm. Lust and greed are the cause of all ruin. ~ Swami Adbhutananda,
442:Never do anything which you could not do in the sight of all. ~ Saint Teresa of Avila, [T5],
443:Trust yourself and live in the way to bring all your powers towards the only thing: the appearance of God in you. ~ Leo Tolstoy,
444:When the mind is illumined by true knowledge, all sectarian quarrel disappears. ~ Sri Ramakrishna,
445:All is in God's hands; whatever He makes us do, that we shall do.
   ~ The Mother, Agenda Vol 3, Satprem,
446:All quarrels proceed from egoism. ~ Sri Aurobindo, Letters on Yoga - IV, Problems in Human Relations,
447:All the gods and goddesses are only varied aspects of the One. ~ Ramakrishna, the Eternal Wisdom
448:All your burdens are borne by God. Be convinced of this and ever try to abide in sincerity and cheerfulness. ~ SRI ANANDAMAYI MA,
449:Beloved, all that is harsh and difficult I want for myself, and all that is gentle and sweet for thee. ~ Saint John of the Cross,
450:In the monastery of your heart, you have a temple where all Buddhas unite. ~ Jetsun Milarepa, [T5],
451:Let all involuntary suffering teach you to remember God, and you will not lack occasion for repentance. ~ Saint Mark the Ascetic,
452:There are darknesses in life and there are lights, and you are one of the lights, the light of all lights.
   ~ Bram Stoker, [T5],
453:We must decide to get rid of all doubts, they are among the worst enemies of our progress. ~ The Mother,
454:When we give up all, we become flooded with light, exceedingly bright with God." ~ Meister Eckhart,
455:. ... Above all, they are the Angels who reveal to you the final events described in the sealed Book." ~ Our Lady how this thread,
456:All absoluteness is pure delight. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
457:All in the cosmos has a divine origin. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
458:all of these and their like are evil in themselves ~ Saint Thomas Aquinas, (In 2 NE, lect. 7).,
459:All the while a silent laughter sings, like wind through an open window saying: be deeper still, stand at Zero. ~ Jalaluddin Rumi,
460:All this has been revealed to Me. I do not know much about what your books say.
   ~ Sri Ramakrishna,
461:Concentrate all your thoughts upon the work at hand. The sun's rays do not burn until brought to a focus. ~ Alexander Graham Bell,
462:Even though I had committed but one little sin, I should have ample reason to repent of it all my life. ~ Saint Francis of Assisi,
463:Grace is ever present. All that is necessary is that you surrender to It. ~ Sri Ramana Maharshi,
464:In conclusion, there is no conclusion. Things will go on as they always have, getting weirder all the time. ~ Robert Anton Wilson,
465:Simple sincerity: the beginning of all progress.
   ~ The Mother, Words Of The Mother II, Sincerity, [66],
466:All our actions in this world will determine our future birth. ~ Swami Vivekananda, (C.W. II. 256),
467:All that is necessary is to get rid of the false notion that we are bound. ~ Sri Ramana Maharshi,
468:Compassion to all creatures is the condition of sainthood. ~ Sri Aurobindo, Bande Mataram - II, Swaraj,
469:Do not believe all that men say. ~ Anonymous, The Bible, Ecclesiastes, XIX. 10, the Eternal Wisdom
470:God has His own plans and all these go on according to that. No one need worry as to what happens. ~ Sri Ramana Maharshi, Talk 552,
471:In Islam
All men are equal underneath the King. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
472:Intelligence is worth more than all the possessions in the world. ~ Minokhired, the Eternal Wisdom
473:It is from unsatisfied desire that all suffering arises. ~ Sri Aurobindo, Letters on Yoga - IV, Desire,
474:Let all have intense love of the Lord. This intense love is the one thing needful. ~ Sri Ramakrishna,
475:O God! Can I not save
   One from the pitiless wave?
   Is all that we see or seem
   But a dream within a dream?
   ~ Edgar Allan Poe,
476:Realization is real religion, all the rest is only preparation. ~ Swami Vivekananda, (C.W. I. 232),
477:Tell your vital not to judge on appearances and to collaborate. All is well in the long run. ~ The Mother,
478:The sage increases his wisdom by all that he can gather from others. ~ Fenelon, the Eternal Wisdom
479:Whenever they rebuild an old building, they must first of all destroy the old one. ~ Jalaluddin Rumi,
480:All doubts will cease only when the doubter and his source have been found. ~ Sri Ramana Maharshi,
481:All that is necessary, is to realize the falsehood of the ego and by inference, the falseness of all its demands. ~ Ramesh Balsekar,
482:All wisdom is one: to understand the spirit that rules all by all. ~ Heraclitus, the Eternal Wisdom
483:And what help will all creatures be able to give you if you are deserted by the Creator? ~ Thomas A Kempis, The Imitation of Christ,
484:A thousand days of training to develop, ten thousand days of training to polish. You must examine all this well. ~ Miyamoto Musashi,
485:Break what must be broken, once for all, that's all, and take the suffering on oneself.
   ~ Fyodor Dostoevsky, Crime and Punishment,
486:But my God shall supply all your need according to His riches in glory by Christ Jesus.
   ~ Anonymous, The Bible, Philippians, 4:19,
487:Discontentment, unhappiness, uneasiness … is the starting point for spiritual seekers of all stripes." ~ Marshall Glickman, from ,
488:I am not, I will not be.
I have not, I will not have.
This frightens all children,
And kills fear in the wise. ~ Nagarjuna,
489:Knowledge cannot be communicated all at once. Its attainment is a question of time. ~ Sri Ramakrishna,
490:Remain all the time steadfast in the heart, in the Transcendental Absolute. ~ Sri Ramana Maharshi,
491:The eye of man outside matters nothing; the eye within is all.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
492:Then, absorbed in 'Thou art This,' I found the place of Wine. There all the jars are filled but no one is left to drink." ~ Lal Ded,
493:To know how to die in one age gives us life in all the others. ~ Giordano Bruno, the Eternal Wisdom
494:All beings aspire to happiness, therefore envelop all in thy love. ~ Mahavantara, the Eternal Wisdom
495:All existence here is a universal Life that takes form of Matter. ~ Sri Aurobindo, The Life Divine, Life,
496:All self-fulfilment is satisfaction of being. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator,
497:All that you can say of the heart is that it is the very core of your being. ~ Sri Ramana Maharshi,
498:All things Vary to keep the secret witness pleased. ~ Sri Aurobindo, Collected Plays and Stories, Act II,
499:Battle with all thy force to cross the great torrent of desire. ~ Buddhist Texts, the Eternal Wisdom
500:Discovering your "nobodyness" opens the door to awakening as beingness, and beyond that to the source of all beingness. ~ Adyashanti,
501:If you seek the source of the mind, then alone all questions will be solved. ~ Sri Ramana Maharshi,
502:The spiritually minded belong to a caste of their own beyond all social conventions. ~ Sri Ramakrishna,
503:When you have eliminated all which is impossible, then whatever remains, however improbable, must be the truth. ~ Arthur Conan Doyle,
504:All evil is in travail of the eternal good. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
505:All great poetic utterance is discovery. ~ Sri Aurobindo, The Future Poetry, Poetic Vision and the Mantra,
506:But all power is in the end one, all power is really soul-power.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
507:Entire resignation and absolute faith in God are at the root of all miraculous deeds. ~ Sri Ramakrishna,
508:He is everywhere in the world and stands with all in His embrace. ~ Bhagavad Gita, the Eternal Wisdom
509:If you name me, you negate me. By giving me a name, a label, you negate all the other things I could possibly be. ~ Soren Kierkegaard,
510:Meditation on the Self, which is oneself, is the greatest of all meditations. ~ Sri Ramana Maharshi,
511:serenity
dissolves
all sorrows
~ Ogawa, @BashoSociety
512:Some have many sins, others have few, but the grace of God purifies them all in time. ~ Sri Ramakrishna,
513:That's what I consider true generosity: You give your all, and yet you always feel as if it costs you nothing.
   ~ Simone de Beauvoir,
514:The name of the Ancient and most Holy is unknowable to all and inaccessible. ~ id, the Eternal Wisdom
515:There will come a time when one will have to forget all that one has learned. ~ Sri Ramana Maharshi,
516:To God belong the East and the West; whithersoever you turn, there is the Face of God; God is All-embracing, All-knowing. ~ The Quran,
517:Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me. ~ Gita,
518:A constant aspirations conquers all defects. With my Blessings.
   ~ The Mother, Mantras Of The Mother, May 21,
519:All action is surrounded by a complexity of forces. ~ Sri Aurobindo, Letters on Yoga - I, Occult Knowledge,
520:All evil shall perforce change itself into good. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
521:All impurity is a confusion of working. ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding,
522:Distraction is the main problem for us all - what the Buddha called the monkey mind. We need to tame this monkey mind." ~ Tenzin Palmo,
523:Faith is like a bright ray of sunlight. It enables us to see God in all things as well as all things in God." ~ Saint Francis de Sales,
524:For all are called to cooperate in the great work of progress ~ Antoine the Healer, the Eternal Wisdom
525:Human beings spend all their lives preparing, preparing, preparing… Only to meet the next life unprepared." ~ Jetsun Drakpa Gyaltsen,
526:I once had a thousand desires, but in my one desire to know you, all else melted away. ~ Jalaluddin Rumi,
527:That which is in all reality cannot begin to be nor be annihilated. ~ Schopenhauer, the Eternal Wisdom
528:The end of all Science is Agnosticism. ~ Sri Aurobindo, Isha Upanishad, A Commentary on the Isha Upanishad,
529:The man who flees from all worldly pleasures is an impregnable tower before the assaults of the demon of sadness. ~ Evagrius of Pontus,
530:The new man, reborn and restored to his God by grace, says first of all, Father! because he has now begun to be a son. ~ Saint Cyprian,
531:What is there more precious than a sage? He sets peace between all men. ~ Tsu-king, the Eternal Wisdom
532:All that is contains Thee; I could not exist if Thou wert not in me. ~ St Augustine, the Eternal Wisdom
533:All the world's possibilities in man
Are waiting as the tree waits in its seed: ~ Sri Aurobindo, Savitri,
534:All things are ordered to one good as their end, and that is God ~ Saint Thomas Aquinas, (ScG 3.17).,
535:Fastings signify abstinence from all evils whatsoever, both in action and in word, and in thought itself. ~ Saint Clement of Alexandria,
536:God desires the smallest degree of purity of conscience in you more than all the works you can perform. ~ Saint John of the Cross, [T5],
537:if your heart is pure
then all things
are pure
~ Taigu Ryokan, @BashoSociety
538:In the heart of the Jnana, all is like a dream -- one remains absorbed in his own self. ~ Sri Ramakrishna,
539:Listen to Nature: she cries out to us that we are all members of one family. ~ Sadi, the Eternal Wisdom
540:One is a true hero who performs all the duties of the world with the mind fixed on God. ~ Sri Ramakrishna,
541:Our inner self is provided with all necessary faculties ~ Meng-Tse VII. I. IV. I. 3, the Eternal Wisdom
542:That is worlds, gods, beings, the All,-the supreme Soul. ~ Brihadaranyaka Upanishad, the Eternal Wisdom
543:The pure present is an ungraspable advance of the past devouring the future. In truth, all sensation is already memory. ~ Henri Bergson,
544:The superior man must always remain himself in all situations of life. ~ Tsung yung, the Eternal Wisdom
545:Things that happen during the wakeful, dream and sleep states do not affect you at all; you remain your own Self. ~ Sri Ramana Maharshi,
546:This is an hour desired by all, for he whom the grace of God sustains travels easily enough. ~ Thomas A Kempis, The Imitation of Christ,
547:All action is prayer. All trees are desire-fulfilling. All water is the Ganga. All land is Varanasi. Love everything. ~ Neem Karoli Baba,
548:All awareness is power and all power conceals awareness. ~ Sri Aurobindo, Hymns to the Mystic Fire, RV I.1.1,
549:All can be done if the god-touch is there
   ~ Sri Aurobindo, Savitri, The Symbol Dawn,
550:All sins are destroyed by taking God's name. Sense desire, anger -- all these flee away. ~ Sri Ramakrishna,
551:Do you know the meaning of karmayoga? It is to surrender to God the fruit of all action. ~ Sri Ramakrishna,
552:Evil does not exist; once you have crossed the threshold, all is good. Once in another world, you must hold your tongue.
   ~ Franz Kafka,
553:God is spirit, fire, being and light, and yet He is not all this. ~ Angelus Silesius, the Eternal Wisdom
554:He who does no evil to any is as if the father and mother of all beings. ~ Madharata, the Eternal Wisdom
555:In order to remember something, you must first of all be conscious of it. ~ The Mother, Words Of The Mother III,
556:I remember the days of old; I meditate on all that you have done; I ponder the work of your hands. ~ Anonymous, The Bible, Psalms, 143:5,
557:Knowledge belongs to the very essence of God, if at all God has an essence. ~ Hermes, the Eternal Wisdom
558:Nourish in your heart a benevolence without limits for all that lives. ~ Metta Sutta, the Eternal Wisdom
559:Of all the thoughts that rise in the mind, the thought 'I' is the first thought. ~ Sri Ramana Maharshi,
560:Old things are passed away, behold all things are become new. ~ II Corinthians V. 17, the Eternal Wisdom
561:The Self is all shining and only pure jnana. So there is no ajnana in his sight. ~ Sri Ramana Maharshi,
562:The Self is the one Reality that always exists, and it is by the light of the Self that all other things are seen. ~ Sri Ramana Maharshi,
563:The supreme faith is that which sees God in all. ~ Sri Aurobindo, Essays on the Gita, The Way and the Bhakta,
564:The total number of minds in the universe is one. In fact, consciousness is a singularity phasing within all beings. ~ Erwin Schrodinger,
565:You must remember that you are His children. But do not let this make you proud. Pride must be given up once for all. ~ SWAMI PREMANANDA,
566:All doubts will cease only when the doubter and his [her] source have been found. ~ Sri Ramana Maharshi,
567:All, even pain, was the soul's pleasure here; ~ Sri Aurobindo, Savitri, The World-Stair,
568:all sound disappears
in the rivers meeting
clear water
~ Buson, @BashoSociety
569:All things, by desiring their own perfection, desire God Himself ~ Saint Thomas Aquinas, (ST 1.6.1ad2).
570:But seek first the kingdom of God and his righteousness, and all these things will be added to you. ~ Anonymous, The Bible, Matthew, 6:33,
571:Guilt, regret, resentment, sadness and all forms of non-forgiveness are caused by too much past and not enough presence." ~ Eckhart Tolle,
572:if I were to dance in the name of God, what would people say?" - Cast off all such ideas. ~ Sri Ramakrishna,
573:I, like all artists in Western cultures, am a shaman...come in the guise of a comic...to heal perception by using...'jokes'. ~ Bill Hicks,
574:It is in the absolute surrender of all conditions and requirements that liberation is discovered to be who and what you are. ~ Adyashanti,
575:Since He appears because of Her,
And She exists because of Her Lord,
The two cannot be distinguished at all. ~ Jnaneshwar, Hinduism,
576:So should He be adored...for it is in That all become one. ~ Brihadaranyaka Upanishad, the Eternal Wisdom
577:To be happy all I have to do is to give up my judgments." ~ Gerald G. Jampolsky, M.D. "Forgiveness: The Greatest Healer Of All,", ( 1999),
578:All life is either consciously or subconsciously a Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, Life and Yoga,
579:All sincere prayers are granted, every call is answered. With my blessings,
   ~ The Mother, Mantras Of The Mother,
580:All that we meet is a symbol and gateway ~ Sri Aurobindo, Collected Poems, Ahana,
581:All things, by desiring their own perfection, desire God Himself ~ Saint Thomas Aquinas, (ST 1.6.1ad2).,
582:All this is the Brahman; this Self is the Brahman and the Self is fourfold.
   ~ Sri Aurobindo, The Life Divine,
583:Be watchful, divest yourself of all neglectfulness; follow the path. ~ Buddhist Maxims, the Eternal Wisdom
584:Forgiveness is letting go of all hopes for a better past." ~ Gerald G. Jampolsky, M.D. "Forgiveness: The Greatest Healer Of All,", ( 1999),
585:God is in all people, but all people are not in God -- that is the reason why they suffer. ~ Sri Ramakrishna,
586:God overrules all mutinous accidents, brings them under His laws of fate, and makes them all serviceable to His purpose. ~ Marcus Aurelius,
587:Heart" is merely another name for the Supreme Spirit, because He is in all hearts. ~ Sri Ramana Maharshi,
588:One is truly free, even in this life, who knows that God does all and yet he does nothing. ~ Sri Ramakrishna,
589:Patience is called the root and safeguard of all the virtues ~ Saint Thomas Aquinas, (ST 2-2.136.2ad3).,
590:Thou shalt heal thy soul and deliver it from all its pain and travailing. ~ Pythagoras, the Eternal Wisdom
591:Use all your forces for endeavour and leave no room for carelessness. ~ Buddhist Texts, the Eternal Wisdom
592:Although it is not true that all conservatives are stupid people, it is true that most stupid people are conservative.
   ~ John Stuart Mill,
593:As you become more and more positive and more and more joyful, by your powerful example you uplift all of those around you." ~ Rhonda Byrne,
594:God is the only existence that is real, all other existences are unreality behind which God exists as the reality. ~ Swami Ramakrishnananda,
595:Hail to Thee, Master of the world, who triumphest over all darkness.
   ~ The Mother, Prayers And Meditations, [T1],
596:If, instead of preaching to others, one worships god all the time that is preaching enough. ~ Sri Ramakrishna,
597:I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things
   ~ Anonymous, The Bible, Isaiah, 45:7,
598:If there is an underlying cause of all things. It does not matter where we begin. One measures a circle beginning anywhere." ~ Charles Fort,
599:It is not despair, for despair is only for those who see the end beyond all doubt. We do not.
   ~ J R R Tolkien, The Fellowship of the Ring,
600:No single virtue by itself opens the door of our nature, but all the virtues must be linked together in the correct sequence." ~ Philokalia,
601:One's own self is well hidden from one's own self. Of all the mines of treasure, one's own is the last to be dug up." ~ Friedrich Nietzsche,
602:The knowledge which purifies the intelligence is true knowledge. All the rest is ignorance. ~ Sri Ramakrishna,
603:The sage's rule of moral conduct has its principle in the hearts of all men. ~ Tseu-tse, the Eternal Wisdom
604:The Self is all-comprising. In fact Self is all. There is nothing besides the Self. ~ Sri Ramana Maharshi,
605:This is the gist of all worship—to be pure and to do good to others. ~ Swami Vivekananda, (C.W. III. 141),
606:You are afraid of surrender because you don't want to lose control. But you never had control; all you had was anxiety. ~ Elizabeth Gilbert,
607:All reflects Him in His shining and by His light all this is luminous. ~ Katha Upanishad, the Eternal Wisdom
608:All the media and the politicians ever talk about is things that separate us, things that make us different from one another ~ George Carlin,
609:Beware when the Almighty sends a thinker on this planet; all is then in peril. ~ Emerson, the Eternal Wisdom
610:If you give up all else and seek Him alone, He alone will remain as the I, the Self. ~ Sri Ramana Maharshi,
611:In the bosom of Time God without beginning becomes what He has never been in all eternity. ~ Angelus Silesius,
612:Just as unity is in each of the numbers, so God is one in all things. ~ Angelus Silesius, the Eternal Wisdom
613:Men in general judge more from appearances than from reality. All men have eyes, but few have the gift of penetration. ~ Niccolo Machiavelli,
614:Sacred scriptures all point the way to God. Once you know the way, what is the use of books? ~ Sri Ramakrishna,
615:There is no requirement to transcend the past. All that must be done is to stop carrying it, like a block of stone, on one's back. ~ Wu Hsin,
616:Wisdom is one thing, to know how to make true judgment, how all things are steered through all things. ~ Heraclitus,
617:Wouldst thou penetrate the infinite? Advance, then, on all sides in the finite. ~ Goethe, the Eternal Wisdom
618:Aiming at simplicity and lucidity is a moral duty of all intellectuals: lack of clarity is a sin, pretentiousness is a crime.
   ~ Karl Popper,
619:All knowledge is in oneself, in the knower. ~ Sri Aurobindo, Early Cultural Writings, Things Seen in Symbols - II,
620:All those people that you are concerned about, did they create you?" ~ Imam Al Ghazali, @Sufi_Path
621:Ignorance is the field in which all other difficulties grow. ~ Patanjali, Aphorisms II. 4, the Eternal Wisdom
622:It is not for me to bless. It is for the Divine Mother to do so. All blessings come from her. ~ Sri Ramakrishna,
623:Never regret thy fall, O Icarus of the fearless flight For the greatest tragedy of them all Is never to feel the burning light. ~ Oscar Wilde,
624:No one I am, I who am all that is. ~ Sri Aurobindo, Collected Poems, Liberation - I,
625:Of all the attitudes we can acquire, surely the attitude of gratitude is the most important and by far the most life-changing.
   ~ Zig Ziglar,
626:Pets are humanizing. They remind us we have an obligation and responsibility to preserve and nurture and care for all life." ~ James Cromwell,
627:Seeing the false as the false, is meditation. This must go on all the time. ~ Sri Nisargadatta Maharaj,
628:The sage is never alone...he bears in himself the Lord of all things. ~ Angelius Silesius, the Eternal Wisdom
629:When you realize the value of all life, you dwell less on what is past and concentrate more on the preservation of the future." ~ Dian Fossey,
630:Workers of all lands unite. The philosophers have only interpreted the world in various ways; the point is to change it. ~ Karl Marx, Epitaph,
631:299. Turn all things to honey; this is the law of divine living.
   ~ Sri Aurobindo, Essays Divine And Human, Karma,
632:f one ponders well, one finds that all that passes has never truly existed. ~ Schopenhauer, the Eternal Wisdom
633:For all things difficult to acquire the intelligent man works with perseverance. ~ Lao-tse, the Eternal Wisdom
634:Giving all diligence, add to virtue knowledge and to knowledge temperance. ~ II Peter I. 6, the Eternal Wisdom
635:If the ego rises, all else will also rise; if it subsides, all else will also subside. ~ Sri Ramana Maharshi,
636:Intelligence, soul divine, truly dominates all,-destiny, law and everything else. ~ Hermes, the Eternal Wisdom
637:Keep thy heart with all diligence, for out of it are the issues of life. ~ Proverbs IV. 23, the Eternal Wisdom
638:Learn to make demands upon yourself. This is the secret. But it applies to all sides of oneself - physical, emotional, mental. ~ Rodney Collin,
639:Small-minded people blame others. Average people blame themselves. The wise see all blame as foolishness
   ~ Epictetus,
640:The greatest of all pleasures consists in the contemplation of truth ~ Saint Thomas Aquinas, (ST 1-2.38.4).,
641:The superior man enacts equity and justice is the foundation of all his deeds. ~ Confueins, the Eternal Wisdom
642:[This sacrament].... the fulfillment of ancient figures and the greatest of all his miracles. ~ Aquinas, Opusculum 57, Feast of Corpus Christi,
643:When a person is left alone, he starts thinking of higher reality - about death, life, soul, God and the mystery of all. ~ Swami Chinmayananda,
644:You must never cease from calling on the Lord, and know this for certain that the Lord's name cuts through all obstacles. ~ SWAMI SUBODHANANDA,
645:You only have to doze a moment, and all is lost. For ruin and salvation both have their source inside you. ~ Epictetus,
646:All Nature is a display and a play of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution,
647:All virtues are comprised injustice; if thou art just, thou art a man of virtue. ~ Theegris, the Eternal Wisdom
648:A subtle link of union joins all life. ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
649:Grace is ever present. All that is necessary is that you surrender to it.
   ~ Sri Ramana Maharshi, Talks, 472,
650:If all forms, quantities, qualities were to disappear, this would remain. ~ Sri Aurobindo, The Life Divine, 1.09-08,
651:If you set goals and go after them with all the determination you can muster, your gifts will take you places that will amaze you." ~ Les Brown,
652:Never give up on what you really want to do. The person with big dreams is more powerful than the person with all the facts." ~ Albert Einstein,
653:Our Lord! Accept this from us. You are indeed the All-Hearing, All-Knowing ~ Quran 2:127, @Sufi_Path
654:The question of time does not arise at all to the one established in one's true nature. ~ Sri Ramana Maharshi,
655:You are, after all, what you think. Your emotions are the slaves to your thoughts, and you are the slave to your emotions." ~ Elizabeth Gilbert,
656:Above all things avoid heedlessness; it is the enemy of all virtues. ~ Fo-shu-hiug-tsan-king, the Eternal Wisdom
657:All education is the art of making men ethical (sittlich), of transforming the old Adam into the new Adam. ~ Georg Wilhelm Friedrich Hegel, [T5],
658:All wisdom can be expressed in two phrases: What is done for you-allow it to be done. What you must do yourself-make sure you do it.
   ~ Khawwas,
659:An evil thought is the most dangerous of all thieves. ~ Buddhist Scriptures from the Chinese, the Eternal Wisdom
660:Heart" is merely another name for the Supreme Spirit, because He [She] is in all hearts. ~ Sri Ramana Maharshi,
661:In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one. ~ Saint Paul, (Eph. 6:16),
662:Let the superior man regard all men who dwell within the four seas as his brothers. ~ Lun Yu, the Eternal Wisdom
663:Only the one who can give everything, enjoys the Divine All everywhere. ~ Sri Aurobindo, The Synthesis Of Yoga, [T3],
664:Pure Consciousness, which is the Heart, includes all, and nothing is outside or apart from it. That is the ultimate Truth. ~ Sri Ramana Maharshi,
665:That which is, is peace. All that we need do is to keep quiet. Peace is our real nature. ~ Sri Ramana Maharshi,
666:There are no whole truths, all truths are half-truths. It is trying to treat them as whole truths that plays the devil. ~ Alfred North Whitehead,
667:To believe in the things you can see and touch is no belief at all - but to believe in the unseen is a triumph and a blessing. ~ Abraham Lincoln,
668:To start from the self and try to understand all things is delusion. To let the self be awakened by all things is enlightenment." ~ Dōgen Zenji,
669:Unless we believed what we were told, we would do nothing at all in this life. ~ Saint Augustine of Hippo,
670:All is eternal in the eternal spirit. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit,
671:All philosophies are mental fabrications. There has never been a single doctrine by which one could enter the true essence of things. ~ Nagarjuna,
672:All problems of existence are essentially problems of harmony. ~ Sri Aurobindo, The Life Divine, The Human Aspiration,
673:All spiritual life is in its principle a growth into divine living. ~ Sri Aurobindo, The Life Divine, The Divine Life,
674:All the knowledge one can require emanates from this love ~ Antoine the Healer: "Revelations", the Eternal Wisdom
675:All things are poison, and nothing is without poison, the dosage alone makes it so a thing is not a poison. ~ Paracelsus,
676:All this is true and false; and it is true and false to say that it is true and false. ~ Aleister Crowley,
677:All work must be play, but a divine play, played for the Divine, with the Divine.
   ~ The Mother, Words Of The Mother II,
678:Don't be too timid and squeamish about your actions. All life is an experiment. The more experiments you make the better.
   ~ Ralph Waldo Emerson,
679:Imagine a world in which every single person on the planet has free access to the sum of all human knowledge. ~ Jimmy Wales, Founder of Wikipedia,
680:It is consoling that he who must judge us dwell in us to save us always from all of our miseries, and to pardon us." ~ Saint Thérèse de Lisieux,
681:It is futile to seek human reason, purpose or meaning in the events of life, which are in fact impersonal and not human at all. ~ Ramesh Balsekar,
682:The sunset doesn't know it's the sunset, but it is the sunset. And as with the sunset, all things are like disappearing thoughts. ~ Sodo Yokoyama,
683:When he knows that he is That, the Eternal, he is delivered from all limitations. ~ Upanishad, the Eternal Wisdom
684:All sincere prayers are granted, but it may take some time to realise materially.
   ~ The Mother, Words Of The Mother III,
685:All that is is the manifestation of a Divine Infinite. The universe has no other reason for existence. ~ Sri Aurobindo,
686:All the time - when you drop off to sleep or wake up, when you eat or drink, or talk with someone - keep your heart at work secretly. ~ Philokalia,
687:...before Thee we bow down and implore that we may never forget all we owe to Thee.
   ~ The Mother, Words Of The Mother I,
688:But thou hast come and all will surely change:
   ~ Sri Aurobindo, Savitri, Satyavan and Savitri,
689:Even after all this time, the sun never says to the earth, "You owe me". Look what happens with a love like that; it lights the whole sky. ~ Hafez,
690:He sees the one Spirit in all beings and he sees all beings in the one Spirit. ~ Bhagavad Gita, the Eternal Wisdom
691:In the Core of the all-comprehensive Heart, there is the self-luminous 'I' always shining. ~ Sri Ramana Maharshi,
692:Let us seek the treasure within our hearts, and when we have found it let us hold fast to it with all our might. ~ Philokalia, Nikiphoros the Monk,
693:Mouna is the best and the most potent diksha. Silent initiation changes the hearts of all. ~ Sri Ramana Maharshi,
694:Prove all things; hold fast that which is good. ~ Anonymous, The Bible, 1 Thessalonians, V. 21, the Eternal Wisdom
695:Surrender is complete only when you reach the stage 'Thou art all' and 'Thy will be done'. ~ Sri Ramana Maharshi,
696:The Master used to say that attainment of perfection means becoming gentle. Maintain your equanimity under all circumstances. ~ Swami Akhandananda,
697:With trust in the Divines Grace all obstacles can be surmounted. with my blessings
   ~ The Mother, Words Of The Mother II,
698:All our existence is a constant creation. ~ Sri Aurobindo, The Secret of the Veda, Surya Savitri, Creator and Increaser,
699:All pain and suffering are a sign of imperfection, of incompleteness. ~ Sri Aurobindo, The Life Divine, The Divine Life,
700:all suffering in the evolution is a preparation of strength and bliss ~ Sri Aurobindo, Isha Upanishad, Self-Realisation,
701:All the values of the mind are constructions of ignorance. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
702:or it is not at all. Faith is as real as life; as actual as force ; as effectual as volition. It is the physics of the moral being. ~ S T Coleridge,
703:People talk glibly of God and Brahman, while all the time they are attached to things of the world. ~ Sri Ramakrishna,
704:The individual cannot be perfect until he has surrendered all he now calls himself to the divine Being. ~ Sri Aurobindo,
705:The need of the immaterial is the most deeply rooted of all needs. One must have bread; but before bread, one must have the ideal.
   ~ Vicktor Hugo,
706:This world is a republic all whose citizens are made of one and the same substance. ~ Epictetus, the Eternal Wisdom
707:Those who accomplish me, accomplish all the buddhas; Those who see me, see all the buddhas. - Guru Rinpoche, Guru Yoga?
   ~ Dilgo Khyentse Rinpoche,
708:When everything goes wrong, one must know how to remember that God is all-powerful.
   ~ The Mother, Words Of The Mother II,
709:When man is free in spirit, all other freedom is at his command. ~ Sri Aurobindo, Bande Mataram - II, Asiatic Democracy,
710:When one's self arises all arises; when one's self becomes quiescent all becomes quiescent. ~ Sri Ramana Maharshi,
711:All objects whether pleasant, unpleasant or neutral, are mere appearances to the mind just like things experienced in a dream ~ Geshe Kelsang Gyatso,
712:All sentience is ultimately self-sentience. ~ Sri Aurobindo, Kena and Other Upanishads, The Philosophy of the Upanishads,
713:All suffering is for an apparent 'I', all suffering is in the story of 'me', all suffering is essentially a fight against this moment. ~ Jeff Foster,
714:All things are in Nature and all things are in God. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Systems,
715:All was a limitless sea that heaved to the moon. ~ Sri Aurobindo, Savitri, The Vision and the Boon,
716:Always and in all things, the Logos of God, who is also God, wills to fulfill the mystery of his embodiment. ~ Maximus the Confessor, Amb. 7 (1084d),
717:Call it by any name, God, Self, the Heart, or the Seat of Consciousness, it is all the same. ~ Sri Ramana Maharshi,
718:Everyone is going toward God. They will all realize Him if they have sincerity and longing of heart. ~ Sri Ramakrishna,
719:If the ego is present, all else will also exist. If it is absent, all else will also vanish. ~ Sri Ramana Maharshi,
720:If you go on preaching without a commission from God, it will all be powerless and none will listen. ~ Sri Ramakrishna,
721:In the beginning all things were in confusion; intelligence came and imposed order. ~ Anaxagoras, the Eternal Wisdom
722:Life is the most precious of all treasures. Even one extra day of life is worth more than ten million ryo of gold. ~ Nichiren,
723:Necessity rules all the infinite world, ~ Sri Aurobindo, Collected Poems, The Birth of Sin,
724:Self is the one reality that always exists and it is by its light all other things are seen. ~ Sri Ramana Maharshi,
725:Surpass all bodies, traverse all times, become eternity, and thou shalt comprehend God. ~ Hermes, the Eternal Wisdom
726:That which is perfect is called Perfection. Never forget the Truth underlying all phenomena. ~ Sri Ramana Maharshi,
727:The seer and the seen are the Self. There are not many selves either. All are only one Self. ~ Sri Ramana Maharshi,
728:Thoughts are the content of the mind and shape the universe. The Heart is the center of all. ~ Sri Ramana Maharshi,
729: Thou shalt not kill " relates not solely to the murder of man, but of all that lives. ~ Tolstoi, the Eternal Wisdom
730:Unselfish love is the highest of all. The unselfish lover cares only for the welfare of the beloved. ~ Sri Ramakrishna,
731:Unto the pure all things are pure, but unto them that are defiled nothing is pure. ~ Titus I. 15, the Eternal Wisdom
732:All is one in self, but all is variation in the phenomenon. ~ Sri Aurobindo, Essays on the Gita, The Divine Truth and Way,
733:All spiritual experience is experience of the Infinite. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
734:All the saints affected solitude and retreats from the noise and hurry of the world, as much as their circumstances allowed them. ~ Saint Apollinaris,
735:Do not take life's experiences too seriously. Above all, do not let them hurt you, for in reality they are nothing but dream experiences. ~ Yogananda,
736:enlightenment
is intimacy
with all things
~ Dogen Zenji, @BashoSociety
737:God alone is a being by essence, whereas all other things participate in being ~ Saint Thomas Aquinas, (ScG 2.53).,
738:God does not require an intermediary.
Mind your business and all will be well. ~ Sri Ramana Maharshi, Talks, 594,
739:Gratitude: A humble recognition of all that the Divine has done and is doing for you.
   ~ The Mother, Words Of The Mother II,
740:In all things to do what depends on oneself and for the rest to remain firm and calm. ~ Epictetus, the Eternal Wisdom
741:Keep courage in spite of all difficulties. You are sure to reach the goal, and the more you keep confidence, the quicker it will come. ~ Mother Mirra,
742:Never get excited, nervous or agitated. Remain perfectly calm in the face of all circumstances.
   ~ The Mother, On Education,
743:People get addicted to feeling offended all the time because it gives them a high; being self-righteous and morally superior feels good. ~ Mark Manson
744:The religious teachers of all countries and races receive their inspiration from one almighty source. ~ Sri Ramakrishna,
745:The true State is that which shines all over, as space includes and extends beyond the flame. ~ Sri Ramana Maharshi,
746:To come to possess all desire the possession of nothing. To arrive at being all desire to be nothing." ~ John of the Cross 16 cent Spanish mystic, W.,
747:To me a book is a message from the gods to mankind; or, if not, should never be published at all.
   ~ Aleister Crowley,
748:When you have eliminated all that is impossible, whatever remains must be the truth, no matter how improbably. - Sherlock Holmes ~ Arthur Conan Doyle,
749:All choices can be broken down to two choices: The choice for fear or the choice for love." ~ Frederick Dodson, "Parallel Universes of Self,", (2006).,
750:All other things have a portion of everything, but Mind is infinite and self-ruled, and is mixed with nothing but is all alone by itself. ~ Anaxagoras,
751:All souls are merely determinations of the universal Soul. Bodies taken separately are only varied and transient forms of material substance. ~ Kapila,
752:All things whatsoever ye would that men should do to you, do ye even so to them. ~ Matthew VII. 12, the Eternal Wisdom
753:And as he says further on, this was the greatest of all the Divine ministries ~ Saint Thomas Aquinas, (ST 1.112.2).,
754:A painter should begin every canvas with a wash of black, because all things in nature are dark except where exposed by the light. ~ Leonardo da Vinci,
755:His name is conscious spirit, His abode is conscious spirit and He, the Lord, is all conscious spirit. ~ Sri Ramakrishna,
756:If you would be a real seeker after truth, it is necessary that at least once in your life you doubt, as far as possible, all things. ~ Rene Descartes,
757:Know that all this is so, but habituate thyself to surmount and conquer thy passions. ~ Pythagoras, the Eternal Wisdom
758:The mind is the root from which all things grow. If you can understand the mind, everything else is included." ~ Bodhidharma,
759:The One by whom all live, who lives by none, ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
760:The Self alone is the world, the I and God. All that exists is a manifestation of the Supreme. ~ Sri Ramana Maharshi,
761:Truth is the light of the intellect, and God Himself is the rule of all truth ~ Saint Thomas Aquinas, (ST 1.107.2).,
762:Turn inward and put an end to all this. There will be no finality in disputations. ~ Sri Ramana Maharshi, Talks, 132,
763: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,
764:We are all only puppets in the hands of God. When we understand this, all pride and ambition, all vanity and egotism will go. ~ Swami Ramakrishnananda,
765:A billion stars go spinning through the night, glittering above your head, but in you is the presence that will be when all the stars are dead. ~ Rilke,
766:All end and beginning presuppose something beyond the end or beginning. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
767:All truth and understanding is a result of a divine light which is God Himself. ~ Saint Augustine of Hippo, [T5],
768:An atom of love is to be preferred to all that exists between the two horizons. ~ Attar of Nishapur, the Eternal Wisdom
769:By acquiring the conviction that all is done by the will of God, one becomes only a tool in God's hand. ~ Sri Ramakrishna,
770:How can we live in harmony? First we need to know we are all madly in love with the same God. ~ Saint Thomas Aquinas,
771:If surrender is complete, all sense of self is lost, and then there can be no misery or sorrow. ~ Sri Ramana Maharshi,
772:In the heart-lotus which is of the nature of all the light of that self in the form 'I' shines. ~ Sri Ramana Maharshi,
773:Perfect attachment to the Divine replaces all vital attractions and passions
   ~ The Mother, Words Of The Mother II, 128, [T5],
774:Plastic and passive to the all-shaping Fire
   ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
775:Since the words of the sages all deal with supernatural matters which are ultimate, they must be expressed in riddles and analogies. ~ Moses Maimonides,
776:Teishin :::
"When, when?" I sighed.
The one I longed for
Has finally come;
With her now,
I have all that I need. ~ Taigu Ryokan, [T5],
777:To be alone is the fate of all great minds-a fate deplored at times, but still always chosen as the less grievous of two evils.
   ~ Arthur Schopenhauer,
778:To be alone with the Divine is the highest of all privileged states for the sadhak.
   ~ Sri Aurobindo, Letters On Yoga - IV,
779:Wisdom is a thing vast and grand. She demands all the time that one can consecrate to her. ~ Seneca, the Eternal Wisdom
780:18 Light the fire of divine love and destroy all creed and all cult. ~ Baha-ullah: The Seven Valleys, the Eternal Wisdom
781:And all beings are resumed and reduced into one sole being, and they are one and all are He. ~ Zohar, the Eternal Wisdom
782:And all grows beautiful because Thou art. ~ Sri Aurobindo, Collected Poems, The Divine Hearing,
783:As a living man abstains from mortal poisons, so put away from thee all defilement. ~ Buddhist Texts, the Eternal Wisdom
784:If one learns all by oneself, the chances are that one will learn all wrong. ~ Sri Aurobindo, Letters on Yoga - II, The Guru,
785:If we could comprehend all the good things contained in Holy Communion, nothing more would be wanting to content the heart of man." ~ Saint John Vianney,
786:If you would live tranquil and free, get rid of the habit of all which you can do without. ~ Tolstoi, the Eternal Wisdom
787:The fire divine burns indivisible and ineffable and fills all the abysses of the world. ~ Iamblichus, the Eternal Wisdom
788:True knowledge does not grow old, so have declared the sages of all times. ~ Buddhist Canons in Pali, the Eternal Wisdom
789:All existences are instinct with the life of the one indivisible Spirit. ~ Sri Aurobindo, Essays on the Gita, The Two Natures,
790:All ignorance is a penumbra which environs an orb of knowledge. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
791:All is a wager and danger, all is a chase and a battle. ~ Sri Aurobindo, Collected Poems, Ahana,
792:All of us must be saints in this world. Holiness is a duty for you and me. So let's be saints and so give glory to the Father. ~ Saint Teresa of Calcutta,
793:All variations resolve themselves into an unity. ~ Sri Aurobindo, Kena and Other Upanishads, The Philosophy of the Upanishads,
794:At all times, endeavour to sustain the contemplation of God and the flow of His Name. By virtue of his Name all disease becomes ease. ~ SRI ANANDAMAYI MA,
795:Having realized the Self, nothing remains to be known because it is perfect Bliss, it is the All. ~ Sri Ramana Maharshi,
796:He who sees all things in the self and the self in all things, has doubt no longer. ~ I-sha Upanishad, the Eternal Wisdom
797:I see of Thee neither end nor middle nor beginning, O Lord of all and universal form. ~ Bhagavad Gita, the Eternal Wisdom
798:One step firmly taken makes easier all the others. ~ Sri Aurobindo, The Synthesis Of Yoga, Purification - The Lower Mentality,
799:Remember to keep in mind that all the past is nothing and that every day we should say with David, "Now I begin to love my God." ~ Saint Francis de Sales,
800:... Repent, seek pardon, make amends and, above all, be once again faithful to the task which has been entrusted to you." ~ Our Lady to Fr. Stefano Gobbi,
801:Say-'I have received his Grace: I must be worthy of it', and then all will be well.
   ~ The Mother, Words Of The Mother II, [T1],
802:See unceasingly the enchainment, the mutual solidarity of all things and all beings ~ Marcus Aurelius, the Eternal Wisdom
803:The first and greatest victory is to conquer yourself; to be conquered by yourself is of all things most shameful and vile.
   ~ Plato,
804:The thought 'who am I?' will destroy all other thoughts. Then, there will arise Self-realization. ~ Sri Ramana Maharshi,
805:When the spark of truth is discovered in the spirit, all is taught to it that it needs. ~ Ruysbro-eok, the Eternal Wisdom
806:When thou art enfranchised from all hate and desire, then shalt thou win thy liberation. ~ Dhammapada, the Eternal Wisdom
807:All the hundred separate paths meet in the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga, The Principle of the Integral Yoga,
808:All the more, then, does God not hate anything, since He is the cause of all things ~ Saint Thomas Aquinas, (ScG 1.96).,
809:A red rose absorbs all colors but red; red is therefore the one color that it is not." ~ Aleister Crowley, The Book of Lies,
810:For all the law is fulfilled in one word, Thou shalt love thy neighbour as thyself. ~ Galatians. V. 14, the Eternal Wisdom
811:Having realized the Self, nothing remains to be known, because it is perfect Bliss, it is the All. ~ Sri Ramana Maharshi,
812:In God's simple and supernatural nature itself all beauty and every beautiful of all beautiful things derived from it preexist. ~ Dionysius the Areopagite,
813:Let all bitterness and wrath and anger be put away from you. ~ Anonymous, The Bible, Ephesians, IV. 31, the Eternal Wisdom
814:Sometimes there are two persons who disagree, and there comes a third person and all unite together. Is this not the nature of music? ~ Hazrat Inayat Khan,
815:...The just God will in consequence give Lucifer and all his devils power to come on earth and tempt his godless creatures..." ~ Saint Methodius of Patara,
816:Thou who hast been set in thy station of man to aid by all means the common interest ~ Marcus Aurelius, the Eternal Wisdom
817:When we have the eyes to see, the ears to hear, or an open heart to witness, Great Beauty will reveal itself in all living and created things ~ Ken Wilber,
818:All that is has already existed, but will not remain in the form in which we see it today. ~ Baha-ullah, the Eternal Wisdom
819:By turning your eyes on God in meditation, your whole soul will be filled with God. Begin all your prayers in the presence of God. ~ Saint Francis de Sales,
820:Chant the name of God morning and evening, clapping your hands all the while; all your sins will leave you. ~ Sri Ramakrishna,
821:How canst thou desire anything farther when in thyself there are God and all things? ~ Angelus Silesius, the Eternal Wisdom
822:Humanity does not embrace only the love of one's like: it extends over all creatures. ~ Chinese Proverb, the Eternal Wisdom
823:Make yourself grow to the greatest, leap forth from every body, transcend all Times, become Eternity, then you should know God." ~ "Thrice Greatest Hermes",
824:Necessity fashions
All that the unseen eye has beheld. ~ Sri Aurobindo, Collected Poems, Ilion,
825:Since love completes all, makes all hard things soft, and the difficult easy, let us strive to make all our acts proceed from love." ~ Saint Arnold Janssen,
826:There is no I nor thou, but only one divine Self equal in all embodiments. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
827:All is an episode in a meaningless tale. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
828:All knowledge comes from the stars. Men do not invent or create ideas; the ideas exist and men are able to grasp them. ~ Paracelsus,
829:Everything will come in its time; keep a confident patience and all will be all right.
   ~ The Mother, Words Of The Mother II, [T5],
830:It is wise to listen, not to me but to the Word, and to confess that all things are one. ~ Heraclitus, On the Universe,1 fragment 1,
831:The mystery of the Trinity has opened up for us an entirely new perspective: the ground all being is communio.... ~ Henri de Lubac, The Christian Faith (13),
832:This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. ~ Anonymous, The Bible, John, 1 1:5,
833:Time in itself does not exist, there is only the totality of the results issuing from all the cosmic phenomena present in a given place. ~ George Gurdjieff ,
834:When the divinity in you increases, the weaknesses of your human nature will all vanish of their own accord. ~ Sri Ramakrishna,
835:Whosoever has oneness engraven in his heart, forgets all things and forgets himself. ~ Attar of Nishapur, the Eternal Wisdom
836:With pain and labour all creation comes. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
837:All I want to tell you is this. Follow both; perform your duties in the world and also cultivate love of God. ~ Sri Ramakrishna,
838:But call Him by what name you will; for to those who know, He is the possessor of all names. ~ Baha-ullah, the Eternal Wisdom
839:Don't seek to have events happen as you wish, but wish them to happen as they do happen, and all will be well with you.
   ~ Epictetus,
840:Fight all error, but do it with good humor, patience, kindness, and love. Harshness will damage your own soul and spoil the best cause. ~ Saint John of Kanty,
841:God, Grace and Guru are all synonymous and also eternal and immanent. Is not the Self already within? ~ Sri Ramana Maharshi,
842:He alone is clever who sees that God is real and all else is illusory. What need have I of other information? ~ Sri Ramakrishna,
843:Humility and charity are the master strings . All other virtues depend on them. One is the lowest; the other is the highest. ~ Saint Padre Pio of Pietrelcina,
844:I hold it true, whate'er befall;
I feel it when I sorrow most;
'Tis better to have loved and lost
Than never to have loved at all. ~ Alfred Tennyson,
845:In all action there is an imperative of existence that seeks to be fulfilled. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
846:Since the beginning of the world, the Word of God has dwelt in all the saints by grace ~ Saint Thomas Aquinas, (ScG 4.34).,
847:That is why I have summoned you all to enter into the intimacy of my Heart in order to work this veritable transformation in you." ~ Our Lady how this thread,
848:The complete soul possesses all its self and all Nature. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution,
849:The knowledge which purifies the intelligence is true knowledge. All the rest is ignorance. ~ Ramakrishna, the Eternal Wisdom
850:There are only two kinds of people: those who say to God, 'Thy will be done,' and those to whom God says, 'All right, then, have it your way.'" ~ C .S. Lewis,
851:The Self is dear to all. Nothing else is dear. Love unbroken like a stream of oil is termed 'Bhakti'. ~ Sri Ramana Maharshi,
852:those who rely on the Divine will arrive in spite of all difficulties, stumbles or falls.
   ~ Sri Aurobindo, Letters On Yoga - IV,
853:We shall not cease from exploration, and the end of all our exploring will be to arrive where we started and know the place for the first time.
   ~ T S Eliot,
854:All error is a disfiguration of some misunderstood fragments of truth. ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Equality,
855:All that man has to do is to take care of three things; good thought, good word, good deed. ~ Swami Vivekananda, (C.W. I. 492),
856:All that we internally are is not ego, but consciousness, soul or spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
857:All the aspects of the sea are not different from the sea; nor is there any difference between the universe and its supreme Principle. ~ Chhandogya Uppanishad,
858:All this infinite becoming is a birth of the Spirit into form. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ascending Unity,
859:A sincere heart is worth all the extraordinary powers in the world. ~ Sri Aurobindo, Letters on Yoga - I, Occult Powers or Siddhis,
860:Have no fear; now you have been reborn. I am assuming the fruits of all the deeds of your past lives. Now you are pure; you are free of sin. ~ Sri Sarada Devi,
861:If one reads Sri Aurobindo carefully one finds the answers to all that one wants to know.
   ~ The Mother, Words Of The Mother I, [T5],
862:In all created things discern the providence and wisdom of God, and in all things give Him thanks. ~ Saint Teresa of Avila,
863:In God's simple and supernatural nature itself all beauty and every beautiful of all beautiful things derived from it preexist. ~ Ps.-Dionysius the Areopagite,
864:It is at all times a sensible consolation to be able to say, "Death is as natural as life." ~ Schopenhauer, the Eternal Wisdom
865:Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. ~ Anonymous, The Bible, Matthew, 22:37,
866:Learn to love Him, call on Him earnestly with the love of a lover. You have none other. Just think, 'He alone exists, He has become all.' ~ Swami Akhandananda,
867:Q: In all the universe is there one single thing of value?
M: Yes, the power of love.
~ Sri Nisargadatta Maharaj,
868:Relax and meditation will be easy. Keep your mind steady by gently warding off all intruding thoughts. ~ Sri Ramana Maharshi,
869:That is the bright Light of all lights which they know who know themselves. ~ Brihadaranyaka Upanishad I.4, the Eternal Wisdom
870:The mind is the source of all experience, and by changing the direction of the mind, we can change the quality of everything we experience. ~ Mingyur Rinpoche,
871:To see Thy Victory in all circumstances is certainly the best way of helping It to come.
   ~ The Mother, Words Of The Mother III, 240,
872:Turn towards the Divine, all your sufferings will disappear.
   ~ The Mother, Words Of The Mother II, Weaknesses, SUFFERING, 247, [T5],
873:All delusions, without exception, are created as a result of self-centeredness. When you're free from self-centeredness, delusions won't be produced." ~ Bankei,
874:All depends upon the choice of the force that you allow to make use of you as its instrument. And the choice has to be made at every moment of your life.
   ~ ?,
875:All here can change if the Magician choose. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
876:All you need to do is to trust God. Following the path of devotion, one should leave everything to God. ~ Sri Ramana Maharshi,
877:Critics have found fault with all the world's scriptures, but as yet they have discovered no useful substitutes. ~ Manly P Hall, The Bible, the Story of a Book,
878:'Disaster, disaster, disaster, on all the people on earth at the sound of the other three trumpets which the three angels have yet to blow!'" ~ Revelation 8:13,
879:For knowing That which Is, there is no other knower. Hence Being is Awareness and we are all Awareness. ~ Sri Ramana Maharshi,
880:For the spirit searcheth all things, yea, the deep things of God. ~ Anonymous, The Bible, 1 Corinthians, II, the Eternal Wisdom
881:If the world could see the beauty of a soul without sin, all sinners, all non-believers would instantly convert (their lives). ~ Saint Padre Pio of Pietrelcina,
882:It is the Absolute who is all these relativities. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
883:It would be better not to have books than to believe all that is found in them. ~ Meng Tse. VII. II. III. 1, the Eternal Wisdom
884:One has not only to be sincere but to be faithful through all. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
885:The Two who are one are the secret of all power,
The Two who are one are the might and right in things. ~ Sri Aurobindo, Savitri,
886:You will understand all happiness comes only from the Self, and then you will always abide in the Self. ~ Sri Ramana Maharshi,
887:All is their play:
This whole wide world is only he and she. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
888:All things are in nature and all things are in God, but for practical purposes we will differentiate between them.
   ~ Sri Aurobindo,
889:All time is one body, Space a single look.
   ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
890:As one sun illumines all this world, so the conscious Idea illumines all the physical field. ~ Bhagavad-Gita, the Eternal Wisdom
891:A torrent of clarity streams from the mind which is purified in full of all its impurities. ~ Buddhist Texts, the Eternal Wisdom
892:Behind all seen things lies something vaster; everything is but a path, a portal or a window opening on something other than iteself. ~ Antoine de Saint Exupery,
893:Being but one, she is capable of all; immutable in herself, she renews all things; she diffuses herself among the nations in saintly souls. ~ The Book of Wisdom,
894:Blessed is the man who knows his own weakness, because this knowledge becomes to him the foundation, root, and beginning of all Goodness. ~ Saint Isaac of Syria,
895:It is the Self who has become all these becomings. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
896:Let your aspiration leap forward, pure and straight, towards the supreme consciousness which is all joy and all beatitude. ~ The Mother,
897:Partial surrender is certainly possible for all. In course of time that will lead to complete surrender. ~ Sri Ramana Maharshi,
898:Perfection is the end and the beginning of all things, and without perfection they could not be. ~ Confucius, the Eternal Wisdom
899:We are the goal or peace always. To get rid of the notion that we are not peace is all that is required. ~ Sri Ramana Maharshi,
900:All grief is born of the shrinking of the ego from the contacts of existence. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary,
901:All the terrestrial past of the world is there summarised in man. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ascending Unity,
902:All things shall change in God's transfiguring hour.
   ~ Sri Aurobindo, Savitri, The Vision and the Boon, [T5],
903:By knowing for an absolute fact that he does not live but is being lived, the man of wisdom is aware of the perfect futility of all intentions. ~ Ramesh Balsekar,
904:Daily we must aspire to conquer all mistakes, all obscurities, all ignorances. With my blessings
   ~ The Mother, Words Of The Mother II,
905:God's power and essence and will and intellect and wisdom and justice are all the same ~ Saint Thomas Aquinas, (ST 1.25.5ad1).,
906:In the bosom of Time God without beginning becomes what He has never been in all eternity. ~ Angelus Silesius, the Eternal Wisdom
907:Man is all Imagination. God is Man and exists in us and we in Him... The Eternal Body of Man is the Imagination, that is, God, Himself
   ~ William Blake, Laocoon,
908:Self-control brings calm to the mind, without it the seed of all the virtues perishes ~ Fo-shu-hing-tsan-king, the Eternal Wisdom
909:Spiritual discipline means holding the mind steadfast at His holy feet all the time and immersing the mind in thoughts of Him. Repeat His Name. ~ Sri Sarada Devi,
910:The Mother showed me that all this is verily maya. She alone is, real, and all else is the splendour of Her maya. ~ Sri Ramakrishna,
911:There is no quality higher than forbearance. With a firm determination, endure all that is said or done by others ~ Sri Ramakrishna,
912:The sage is never alone... he bears in himself the Lord of all things. My Blessings.
   ~ The Mother, Mantras Of The Mother, 21 September,
913:They also are triple, tisraḥ pṛthivīḥ, the three earths. And of all these worlds Surya Savitri is the creator.
~ Sri Aurobindo, The Secret of the Veda,
914:Thou whom all respect, impoverish thyself that thou mayst enter the abode of the supreme riches. ~ Baha-ullah, the Eternal Wisdom
915:What the mind wants is not at all always what is intended in a larger purpose. ~ Sri Aurobindo, Letters on Yoga - I, Occult Knowledge,
916:Wherefore laying aside all malice and all guile and hypocrisy and envy and all evil speaking. ~ l Peter II. I, the Eternal Wisdom
917:Why should human frailty fear to go to Mary? In her there is no austerity, nothing terrible: she is all sweetness, offering milk and wool to all. ~ Saint Bernard,
918:Wrong could not come where all was light and love. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
919:After all, it is very simple, we have only to become what we are in the depths of our being.
   ~ The Mother, Words Of The Mother II, [T5],
920:All experience lies within us as passive or potential memory. ~ Sri Aurobindo, Early Cultural Writings, A System of National Education,
921:All that denies must be torn out and slain
   ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, [T5],
922:All truth passes through three stages. First, it is ridiculed. Second, it is violently opposed. Third, it is accepted as being self-evident. ~ Arthur Schopenhauer,
923:All world is expression or manifestation, creation by the Word. ~ Sri Aurobindo, The Secret of the Veda, Brihaspati, Power of the Soul,
924:And when the benevolence of benevolences manifests itself, all things are in her light and in joy. ~ The Zohar, the Eternal Wisdom
925:By all means do feel lost. As long as you feel competent and confident, reality is beyond you.
   ~ Sri Nisargadatta Maharaj,
926:If you see the Self, the same will be found to be all, everywhere and always. Nothing but the Self exists. ~ Sri Ramana Maharshi,
927:In its essentiality all is divine even if the form baffles or repels us. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
928:In the beginning all this was Non-being. From it Being appeared. Itself created itself. ~ Taittiriya Upanishad, the Eternal Wisdom
929:Letting go is the lesson. Letting go is always the lesson. Have you ever noticed how much of our agony is all tied up with craving and loss?" ~ Susan Gordon Lydon,
930:One can give not only one's soul, but all one's powers to the Divine. ~ Sri Aurobindo, Letters on Yoga - II, Consecration and Offering,
931:To retire from the world, that is to retire into oneself, is to aid in the dispersion of all doubts. ~ Tolstoi, the Eternal Wisdom
932:What counts now are the value-less facts, the material and the rational. All else is regarded with condescension as being of only sentimental value. ~ Jean Gebser,
933:When intellect, egoism - all the aspects of mind - have passed through the process of cleansing, there arises unbroken recollectedness of God. ~ Swami Saradananda,
934:All force is power or means of a secret spirit. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - V,
935:All our thoughts, all our sentiments will move towards the Divine as a river towards the sea.
   ~ The Mother, Words Of The Mother II, [T5],
936:All things, inasmuch as they participate in existence, must be subject to divine providence ~ Saint Thomas Aquinas, (ST 1.22.2).,
937:An all-inclusive concentration is the difficult achievement towards which we must labour
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
938:And all the while within us works His love. ~ Sri Aurobindo, Collected Poems, The Meditations of Mandavya,
939:Consciousness can never be understood in relative terms. Therefore, there is nothing to be 'done' about it. All is Consciousness and we are That. ~ Ramesh Balsekar,
940:In the love of God, one forgets all outward objects, the universe, and even one's own body, usually so dear to one. ~ Sri Ramakrishna,
941:In this drama of life, consciousness plays and directs all of the roles, of billions of human beings. Every character is played by consciousness. ~ Ramesh Balsekar,
942:My child, I have not abandoned you, and I am ready to forget, to efface all revolt. My help is always with you. ~ The Mother, Agenda Vol 1,
943:One must do things with all the ardour of one's soul, with all the strength of one's will.
   ~ The Mother, Questions And Answers 1950-1951,
944:One way or another, we all have to find what best fosters the flowering of our humanity in this contemporary life and dedicate ourselves to that. ~ Joseph Campbell,
945:People enjoy the beauty of the world; they do not seek its owner. God alone is real, all else is illusory, magician alone is real, magic is illusory. ~ Ramakrishna,
946:That knowledge which purifies the mind and heart alone is true Knowledge, all else is only a negation of Knowledge. ~ Sri Ramakrishna,
947:The ant loses its life in the syrup but never leaves it. So the Bhakta cleaves unto God forever and leaves all else ~ Sri Ramakrishna,
948:The priesthood requires a great soul; for the priest has many harassing troubles of his own, and has need of innumerable eyes on all sides. ~ Saint John Chrysostom,
949:What we become depends on what we read after all of the professors have finished with us. The greatest university of all is a collection of books. ~ Thomas Carlyle,
950:When He enters this eye, this eye becomes like the sea; when He gazes on the sea, out of all its waters pearls come ~ Jalaluddin Rumi,
951:All life is a Yoga of Nature seeking to manifest God within itself. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Systems,
952:Desire is the root of all sorrow, disappointment, affliction. ~ Sri Aurobindo, The Synthesis Of Yoga, Purification - The Lower Mentality,
953:Hearken unto thy soul in all thy works and be faithful unto it. ~ Anonymous, The Bible, Ecclesiastes, XXXIII. 17, the Eternal Wisdom
954:He has a form and He is as if He had no form. He has taken a form in order to be the essence of all. ~ The Zohar, the Eternal Wisdom
955:Hundreds come from all over to see one who is liberated. Just as when a flower opens, the bees come to it uninvited. ~ Sri Ramakrishna,
956:Let the sage unifying all his attentive regard see in the divine Spirit all things visible and invisible. ~ Manu, the Eternal Wisdom
957:Long live the feet that are the being-consciousness-bliss of him who does not stir as all else whirls about. ~ Sri Ramana Maharshi,
958:The severest school of anarchism rejects all compromise with communism. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
959:To clear the vital, you must get out of it all compromise with falsehood. ~ Sri Aurobindo, Letters on Yoga - IV, The Nature of the Vital,
960:With Christians, a poetical view of things is a duty. We are bid to color all things with hues of faith, to see a divine meaning in every event. ~ John Henry Newman,
961:All is one Being, one Consciousness, one even in infinite multiplicity. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
962:early autumn
the ocean and the fields
all green
~ Matsuo Basho, @BashoSociety
963:In all pursuits, intellectual or active, your one motto should be, Remember and Offer.
   ~ The Mother, Questions And Answers 1929-1931, [T5],
964:Innocence has a single voice that can only say over and over again, I didn't do it. Guilt has a thousand voices, all of them lies. ~ Leonard Peltier, Prison Writings,
965:It is on the Silence behind the cosmos that all the movement of the universe is supported. ~ Sri Aurobindo, Letters on Yoga - II, Silence,
966:It is possible to be one with all, yet above all. ~ Sri Aurobindo, Essays on the Gita, The Vision of the World-Spirit - The Double Aspect,
967:Keep your mind steady by gently warding off all intruding thoughts but without strain. Soon you will succeed. ~ Sri Ramana Maharshi,
968:One Brahman, one reality in Self and Nature is the object of all knowledge. ~ Sri Aurobindo, Essays on the Gita, The Field and its Knower,
969:Raja-Yoga is the science of religion, the rationale of all worship, all prayers, forms, ceremonies, and miracles. ~ Swami Vivekananda,
970:See from whence all happiness, including the happiness you regard as coming from sense objects, really comes. ~ Sri Ramana Maharshi,
971:We must rest at nothing less than the All, nothing short of the utter transcendence. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
972:Actually, when we survey other people and are horrified by all the evils we "see" in them, we are but gazing unerringly into the mirror of our own souls. ~ Ken Wilber,
973:All loves are a bridge to divine love. Yet, those who have not had a taste of it do not know! ~ Jalaluddin Rumi, @Sufi_Path
974:All that is required is to cease regarding as real that which is unreal. That is all we need to attain wisdom. ~ Sri Ramana Maharshi,
975:All the commandments of the decalogue are directed to the love of God and of our neighbor ~ Saint Thomas Aquinas, (ST 2-2.44.1ad3).,
976:All things embrace in death and the strife and the hatred are ended. ~ Sri Aurobindo, Collected Poems, Ilion,
977:Be what you are. All that is needful is to lose the ego, That what is, is always there. Even now you are That. ~ Sri Ramana Maharshi,
978:But not long had they run thus when Zarathustra became conscious of his folly, and shook off with one jerk all his irritation and detestation.
   ~ Friedrich Nietzsche,
979:God is above all things as Father, for he is principle and source; he is through all things through the Word; and he is in all things in the Holy Spirit. ~ Athanasius,
980:I do not believe that any name, however complex, is sufficient to designate the principle of all Majesty. ~ Hermes, the Eternal Wisdom
981:If by the enquiry, 'Who am I?' you understand the seer, all problems about the seen will be completely solved. ~ Sri Ramana Maharshi,
982:If it be true that the Self alone exists, it must be also true that all is the Self. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
983:If we were all going to be equal in heaven it would be useless for us to humble ourselves here in order to have a greater place there. ~ Jerome, Against Jovinian 2:32,
984:... People will think and think, but they will not be able to find the right cure, which will be with God's help, all around them and in themselves." ~ Mitar Tarabich,
985:The body may be covered with jewels and yet the heart may have mastered all its covetings. ~ Fo-shu-hing-tsan-king, the Eternal Wisdom
986:The ego of the servant, the ego of the worshiper, and the ego of wisdom, vidya -- these are all names of the ripe ego. ~ Sri Ramakrishna,
987:The spiritual is the one truth of which all others are the veiled aspects ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
988:Thou hast always a refuge in thyself...There be free and look at all things with a fearless eye. ~ Marcus Aurelius, the Eternal Wisdom
989:Through all its differences and discords humanity is striving to become one. ~ Sri Aurobindo, Karmayogin: The Right of Association, Speech,
990:Travel to all the four corners of the earth, you will find nothing anywhere. Whatever there is, is here, in the heart. ~ Sri Ramakrishna,
991:When we can draw from ourselves all our felicity, we find nothing vexatious to us in the order of Nature. ~ Cicero, the Eternal Wisdom
992:All men who repeat a line from Shakespeare are William Shakespeare ~ Jorge Luis Borges, Labyrinths, Selected Stories and Other Writings,
993:Behind all intelligent action there must be an intelligent will. ~ Sri Aurobindo, The Synthesis Of Yoga, The Passive and the Active Brahman,
994:The All-Wonderful has packed heaven with his dreams, ~ Sri Aurobindo, Savitri, The Debate of Love and Death, 10.03,
995:To be here, all you have to do is let go of who you think you are. That's all! And then you realize: "I'm here". 'Here' is where thoughts aren't believed. ~ Adyashanti,
996:Transform reason into ordered intuition; let all thyself be light. This is thy goal.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga, [T5],
997:Try to realise that there is no I, no you, no he, only the one Self which is all. ~ Sri Ramana Maharshi, Conscious Immortality, Ch 15,
998:Yes, all kinds of thoughts arise in meditation. It is but right. Unless they rise up how can they be destroyed? ~ Sri Ramana Maharshi,
999:All relations of Soul and Nature are circumstances in the eternity of Brahman. ~ Sri Aurobindo, Essays on the Gita, The Field and its Knower,
1000:All that is gold does not glitter, not all those who wander are lost; the old that is strong does not wither, deep roots are not reached by the frost.
   ~ J R R Tolkien,
1001:All the time—when you drop off to sleep or wake up, when you eat or drink, or talk with someone—keep your heart at work secretly. ~ Philokalia, Theophan the Recluse,
1002:Ananda is the true creative principle. For all takes birth from this divine Bliss. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
1003:And this shall be the true manner of thy fasting that thy life shall be void of all iniquity. ~ The Pastor of Hermas, the Eternal Wisdom
1004:at the tavern
all is forgotten
autumn evening
~ Kobayashi Issa, @BashoSociety
1005:By 'heart' I do not mean the piece of flesh situated in the left of our bodies, but that which uses all the other faculties as its instruments and servants. ~ Bahauddin,
1006:Christ tells us: The field is the world. Let us work in it and dig up wisdom, its hidden treasure, a treasure we all look for and want to obtain. ~ Saint Bernard of Clairvaux,
1007:et us obey them, but when the case is otherwise, let us uphold the rights of God and of the Church, for those are superior to all earthly authority." ~ Saint John Bosco,
1008:for even if it had more sins than there are grains of sand in the world, all would be drowned in the unmeasurable depths of My mercy." ~ Saint Faustina Kowalska, (1059),
1009:God is in all and in the seer. Where else can God be seen? He cannot be found outside. He should be felt within. ~ Sri Ramana Maharshi,
1010:He who is not ready to suffer all things and to stand resigned to the will of the Beloved is not worthy to be called a lover. ~ Thomas A Kempis, The Imitation of Christ,
1011:His name is conscious spirit, His abode is conscious spirit and He, the Lord, is all conscious spirit. ~ Ramakrishna, the Eternal Wisdom
1012:In all very great drama the true movement and result is psychological. ~ Sri Aurobindo, The Future Poetry, The Course of English Poetry - II,
1013:It is flat-out strange that something-that anything-is happening at all. There was nothing then a Big Bang, then here we all are. This is extremely weird. ~ ken-wilber,
1014:Look round and thou wilt see a world on guard.
All life here armoured walks, shut in. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
1015:One should rely on love only, because it alone is the base of all strength and all regeneration ~ Antoine the Healer, the Eternal Wisdom
1016:Self-Giving
To him who is the source of all that we are, we give all that we are. ~ Sri Aurobindo, Essays on the Gita, The Supreme Divine,
1017:The infinite could not be known actually, unless all its parts were counted, which is impossible ~ Saint Thomas Aquinas, (ST 1.86.2).,
1018:To see all things as oneself and to see all things in God and God in all things. ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Equality,
1019:When regard for truth has been broken down or even slightly weakened, all things will remain doubtful. ~ Saint Augustine of Hippo,
1020:Without individual growth there can be no real and permanent good of all. ~ Sri Aurobindo, The Human Cycle, The Inadequacy of the State Idea,
1021:All human beings have all of the intelligences. But we differ, for both genetic and experiential reasons, in our profile of intelligences at any moment. ~ Howard Gardner,
1022:All possible knowledge is knowledge within the power of humanity. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
1023:All the doors to God are crowded except for one: the door of humility and humbleness. ~ Shaykh Abdul Qadir Jilani], @Sufi_Path
1024:All the physical senses have their corresponding powers in the psychical being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Sense,
1025:All the play in this world is based on a certain relative free will in the individual being. ~ Sri Aurobindo, Letters on Yoga - II, Surrender,
1026:All things are there as the spirit's powers and means and forms of manifestation. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
1027:All things attained by man have been only a possibility in their earlier stages. ~ Sri Aurobindo, Letters on Yoga - I, The Intellect and Yoga,
1028:Ananda is the secret principle of all being and the support of all activity of being. ~ Sri Aurobindo, The Life Divine, Man and the Evolution,
1029:Behind each particular idea there is a general idea, an absolute principle. Know that and you know all. ~ Vivekananda, the Eternal Wisdom
1030:If a man shows pity for animals, he is all the more disposed to take pity on his fellow-men ~ Saint Thomas Aquinas, (ST 1-2.102.6ad8).,
1031:In death the Word made a spotless sacrifice and oblation of the body he had taken. By dying for others, he immediately banished death for all mankind. ~ Saint Athanasius,
1032:I recognize my affinity with [all beings]; I am nothing but an ability to echo them, to understand them, to respond to them. ~ Maurice Merleau-Ponty, Sense and Non-sense,
1033:Let us strive to destroy in ourselves all that is of the animal, that the humanity in us may be manifest. ~ Bahaullah, the Eternal Wisdom
1034:O Lord, in the depths of all that is, of all that shall be, is Thy divine and unvarying smile
   ~ The Mother, Words Of The Mother III, 240, [T5],
1035:The jnani knows all is of the Self. If there be pain let it be. It is also part of the Self. The Self is perfect. ~ Sri Ramana Maharshi,
1036:There is a light that shines beyond all things on earth, beyond the highest, the very highest heavens. This is the light that shines in your heart. ~ Chandogya Upanishad,
1037:Time in itself does not exist, there is only the totality of the results issuing from all the cosmic phenomena present in a given place." ~ Gurdjieff, Beelzebub's Tales ,
1038:We are always free to make our proposals to the Lord, but after all it is only His will that is realised.
   ~ The Mother, Words Of The Mother II,
1039:We see him in the way he undertook the dispensation of his Incarnation for our salvation, and extended the marvels of his sacraments to all nations. ~ Saint John Cassian,
1040:What is beyond all reach cannot be reached except in a manner that does not reach it [Attingitur inattingibile inattingibiliter]. ~ Nicholas of Cusa, Idiota de sapientia,
1041:when all thoughts
are exhausted I escape
into the forest and gather
~ Ogawa, @BashoSociety
1042:When that is removed, sight replaces mental thought, the all-embracing truth-ideation mahas, veda, dṛṣṭi, replaces the fragmentary mental activity. ~ Sri Aurobindo,
1043:A certain kind of Agnosticism is the final truth of all knowledge. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
1044:All birth is a progressive self-finding, a means of self-realisation. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution,
1045:All that can be learned by going through the whole of the Gita, can be as well accomplished by repeating "Gita" ten times. ~ Sri Ramakrishna,
1046:Because of that all this exists, but that does not exist because of all this. ~ Sri Aurobindo, The Synthesis Of Yoga, The Cosmic Consciousness,
1047:But now put off all these, wrath, anger, malice, calumny, filthy communications out of your mouth. ~ Colossians III. 8, the Eternal Wisdom
1048:But within there is a soul and above there is Grace. 'This is all you know or need to know'
   ~ Sri Aurobindo, Letters On Poetry And Art, [T5],
1049:I believe that it is his message; all the rest are the preparations, but Savitri is the message.
   ~ The Mother, In 1963 to Satprem, (MA 1963:86),
1050:If we continuously contemplate the Self, all distraction would vanish; the pure Consciousness that remains is God. ~ Sri Ramana Maharshi,
1051:In a good bookroom you feel in some mysterious way that you are absorbing the wisdom contained in all the books through your skin, without even opening them. ~ Mark Twain
1052:In the state of jnana, the jnani sees nothing separate from the Self. The Self is all shining and only pure jnana. ~ Sri Ramana Maharshi,
1053:It is in the Divine that we shall always find all that we need. 17 April 1954
   ~ The Mother, Words Of The Mother II, The Divine Is with You [10],
1054:Knowing that the train carries all the weight, why should we carry our luggage instead of sitting at perfect ease? ~ Sri Ramana Maharshi,
1055:Lord, Thou hast told us: Do not give way, hold tight. It is when everything seems lost that all is saved.
   ~ The Mother, Words Of The Mother III,
1056:O thou who resumest in thyself all creation, cease for one moment to be preoccupied with gain and loss. ~ Omar Khayyam, the Eternal Wisdom
1057:Our greater truth of being lies behind: ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
1058:sadness
all the flowers withered
dropping of the seeds
~ Matsuo Basho, @BashoSociety
1059:The present is the most precious moment. Use all the forces of thy spirit not to let that momentescape thee. ~ Tolstoy, the Eternal Wisdom
1060:The Self is the one Reality that always exists, and it is by the light of the Self that all other things are seen. ~ Sri Ramana Maharshi,
1061:under a pine tree
viewing the moon
thinking all night
~ Matsuo Basho, @BashoSociety
1062:under a pine tree
watching the moon
thinking all night
~ Matsuo Basho, @BashoSociety
1063:Who is there that serves and obeys Me in all things with as great care as that with which the world and its masters are served? ~ Thomas A Kempis, The Imitation of Christ,
1064:Your search is like searching all over the world, ceaselessly straining to find the necklace around your own neck. ~ Sri Ramana Maharshi,
1065:All is Narayana, man or animal, the wise and the wicked, the whole world is Narayana, the Supreme Spirit. ~ Ramakrishna, the Eternal Wisdom
1066:All ways can lead to the Supermind, just as all ways can lead to the Divine. ~ Sri Aurobindo, Letters on Yoga - II, Bhakti Yoga and Vaishnavism,
1067:A psychic fire within must be lit into which all is thrown with the Divine Name upon it.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
1068:Energy is shakti (power, divine force). Therefore, all are resolved into Siva (God) and shakti, i.e. Self and mind. ~ Sri Ramana Maharshi,
1069:If we see someone puffed up and aglow bc of temporal prosperity, let us say the same thing to him, to warn him that all this remains in this world. ~ Saint John Chrysostom,
1070:It is difficult to get rid of all habits. They must be faced with a steady determination. With my blessings,
   ~ The Mother, Mantras Of The Mother,
1071:Let the world bother about its reality or falsehood. Find out about your own reality. Then all things become clear. ~ Sri Ramana Maharshi,
1072:Oh my soul's lute a chord was struck by Love. Transmuting all my being into love: Ages would not discharge my bounden debt Of gratitude for one short hour of love." ~ Jami,
1073:Our tasks are given, we are but instruments; Nothing is all our own that we create; The Power that acts in us is not our force. ~ Sri Aurobindo,
1074:Prakriti is the action of the All-conscient. ~ Sri Aurobindo, The Life Divine, Exclusive Concentration of Consciousness-Force and the Ignorance,
1075:Purity of heart, self-restraint, evenness of temper, tenderness towards all beings are virtues of the sattvic mind. ~ Sri Ramana Maharshi,
1076:Realize God in the temple of your heart -- cleanse it of all impurities, all attachment to this world caused by the senses. ~ Sri Ramakrishna,
1077:Science will, in all probability,
be increasingly impregnated
by mysticism. ~ Pierre Teilhard de Chardin, My Universe (1924),
1078:Take care that the reading of numerous writers and books of all kinds does not confuse and trouble thy reason. ~ Seneca, the Eternal Wisdom
1079:teasing all day
the horse's ear
a little butterfly
~ Kobayashi Issa, @BashoSociety
1080:The Eternal is in every man, but all men are not in the Eternal; there lies the cause of their suffering. ~ Ramakrishna, the Eternal Wisdom
1081:The man who recognises in his own soul the supreme Soul present in all creatures, shows himself the same to all. ~ Manu, the Eternal Wisdom
1082:To lavish upon all men love and trust
Shows the heart's royalty, not the brain's craft. ~ Sri Aurobindo, Collected Plays and Stories, Act II,
1083:True heroism is remarkably sober, very undramatic. It is not the urge to surpass all others at whatever cost, but the urge to serve others at whatever cost." ~ Arthur Ashe,
1084:When all the desires that trouble the heart have fallen silent, then this mortal puts on immortality. ~ Katha Upanishad, the Eternal Wisdom
1085:All Yoga is a seeking after the Divine, a turn towards union with the Eternal. ~ Sri Aurobindo, Essays on the Gita, The Supreme Word of the Gita,
1086:Cheer up, all will be all right, if we know how to last and endure.
   ~ The Mother, Words Of The Mother II, Will and Perserverance, ENDURANCE [162],
1087:Give all that you have, this is the beginning; give all that you do, this is the way; give all that you are, this is the fulfilment.
   ~ The Mother,
1088:If the Church was a body composed of different members, it couldn't lack the noblest of all; it must have a Heart, and a Heart BURNING WITH LOVE. ~ Saint Therese of Lisieux,
1089:If you cannot sustain japa at all times, at any rate complete two rosaries twice day, morning and evening. The search after Truth is man's real vocation. ~ Sri Ananamayi Ma,
1090:It is always the same question: have you really read all those books? My answer is always the same: a library is a sign of desire, not of accomplishment. ~ Jeffrey J Kripal,
1091:It is said of Divine Wisdom: "She reacheth from end to end mightily, and ordereth all things sweetly" ~ Saint Thomas Aquinas, (Wis. 8:1).,
1092:Liberty, Mukti, is all my religion, and everything that tries to curb it, I will avoid by fight or flight. ~ Swami Vivekananda, (C.W. V. 72),
1093:Never to be heedless of one's own perfect pure Self is the acme of yoga, wisdom and all forms of spiritual practice. ~ Sri Ramana Maharshi,
1094:Peace, purity and silence can be felt in all material things—for the Divine Self is there in all. ~ Sri Aurobindo, Letters on Yoga - II, Peace,
1095:So long as thou art not dead to all things, one by one, thou canst not set thy feet in this portico. ~ Attar of Nishapur, the Eternal Wisdom
1096:The best expenditure of energy is that which flows easily without effort at all. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
1097:The ultimate Truth is so simple. It is nothing more than being in the pristine state. This is all that need be said. ~ Sri Ramana Maharshi,
1098:Thus thou shalt be in perfect accord with all that lives, thou shalt love men as thy brotheas. ~ Book of Golden Precepts, the Eternal Wisdom
1099:To know how to keep the Divine contact in all circumstances is the secret of beatitude. 21 April 1970 ~ The Mother, On Thoughts and Aphorisms, [T5],
1100:We all walk in mysteries. We are surrounded by an atmosphere about which we still know nothing at all. ~ Johann Wolfgang von Goethe,
1101:All consciousness is one, but in action it takes on many movements. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
1102:All human imaginations indeed correspond to some reality or real possibility. ~ Sri Aurobindo, The Synthesis Of Yoga, The Planes of Our Existence,
1103:An integral approach acknowledges that all views have a degree of truth, but some views are more true than others, more developed, more evolved, more adequate. ~ ken-wilber,
1104:As a true wife loves her husband and as a miser his hoarded wealth, so must the devotee love God with all his heart and soul. ~ Sri Ramakrishna,
1105:By having patience under all kinds of pressure you lay the foundations of peace. ~ Sri Aurobindo, Letters on Yoga - II, Patience and Perseverance,
1106:Consciousness is the screen on which all the pictures come and go. The screen is real, the pictures are mere shadows. ~ Sri Ramana Maharshi,
1107:Each are in each, and all in each, and each in all, and all in all, and all are one. ~ Saint Augustine of Hippo, De Trinitate VI.10.12,
1108:If you observe in all your acts the respect of yourself and of others, then shall you not be despised of any. ~ Confucius, the Eternal Wisdom
1109:I have to create a circle of reading for myself: Epictetus, Marcus Aurelius, Lao-Tzu, Buddha, Pascal, The New Testament. This is also necessary for all people. ~ Leo Tolstoy,
1110:Is it not a wonderful thing, that he that is the Lord and author of all liberty, would thus be bound with ropes and nailed hand and foot unto the Cross?" ~ Saint John Fisher,
1111:None can be richer, more powerful, freer than he who knows how to renounce his self and all things. ~ Imitation of Christ, the Eternal Wisdom
1112:Nothing is mine, whatever I see, feel, or hear, even this body itself is not mine. I am always eternal, free and all-knowing. ~ Sri Ramakrishna,
1113:Steady abidance in the Self, looking at all with an equal eye, unshakable courage at all times, in all circumstances. ~ Sri Ramana Maharshi,
1114:The answer is the same to all your questions. Whatever form your enquiry may take, you must finally come to the Self. ~ Sri Ramana Maharshi,
1115:The one who has realized the supreme truth is aware of the one as the real Self in all things, eternal and immutable. ~ Sri Ramana Maharshi,
1116:Thou art man thou art a citizen of the world, thou art the son of God, thou art the brother of all men. ~ Marcus Aurelius, the Eternal Wisdom
1117:Young and old and those who are growing to age, shall all die one after the other like fruits that fall. ~ Buddhist Texts, the Eternal Wisdom
1118:All our strength is with the Divine. With Him we can surmount all the obstacles.
   ~ The Mother, Words Of The Mother II, The Divine Is with You, [T3],
1119:All souls who aspire are always under my direct care.
   ~ The Mother, Words Of The Mother I, The Mother, Relations with Others, 'I am with You', [T1],
1120:All the gods in a mortal body dwelt, bore a single name. ~ Sri Aurobindo, Collected Poems, A Strong Son of Lightning,
1121:As the musician knows how to tune his lyre, so the wise man knows how to set his mind in tune with all minds. ~ Demophilus, the Eternal Wisdom
1122:Because of the Word dwelling in that body, it would remain incorruptible, and all would be freed for ever from corruption by the grace of the resurrection. ~ Saint Athanasius,
1123:He is always with us, aware of what we are, of all our thoughts, of all our feelings and all our actions.
   ~ The Mother, Words Of The Mother I, [T0],
1124:In each atom thou shalt see the All, thou shalt contemplate millions of secrets asluminous as the sun. ~ Attar of Nishapur, the Eternal Wisdom
1125:It is well known to all experienced minds that our firmest convictions are often dependent on subtle impressions for which words are quite too coarse a medium. ~ George Eliot,
1126:Progress: to be ready, at every minute, to give up all one is and all one has in order to advance on the way.
   ~ The Mother, Words Of The Mother III,
1127:Purity of heart, evenness of temper and tenderness towards all beings are the outstanding virtues of the sattvic mind. ~ Sri Ramana Maharshi,
1128:The man who prays, the prayer, and the God to whom he prays all have reality only as manifestations of the Self. ~ Sri Ramana Maharshi, [T5],
1129:The one as the real, the Self in selves, in all things, eternal and immutable, in all that is impermanent and mutable. ~ Sri Ramana Maharshi,
1130:The Power that acts in us is not our force. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
1131:There is a concept that is the corrupter and destroyer of all others. I speak not of Evil, whose limited empire is that of ethics; I speak of the infinite. ~ Jorge Luis Borge,
1132:The silent all-pervading Self is only one side of the truth of the divine Being. ~ Sri Aurobindo, Essays on the Gita, The Supreme Word of the Gita,
1133:The sovereign and universal remedy is the contemplation of the One. To think only of Him and to serve Him at all times is essential for every human being. ~ SRI ANANDAMAYI MA,
1134:When least defaced, then is it most divine. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
1135:You cannot reach all people with your wealth, so let your smiling face and good character reach them. ~ Hakim] ~ Hadith, @Sufi_Path
1136:All Shastra is built on a number of preparatory conditions, dharmas; it is a means, not an end. ~ Sri Aurobindo, Essays on the Gita, Deva and Asura,
1137:Do not torment yourself, do not worry; above all try to banish all fear; fear is a dangerous thing which can give importance to something which has none at all. ~ Mother Mirra,
1138:God is light; there is no darkness in him at all. . . . if we live our lives in the light, as he is in the light, we are in union with one another . . . ~ Anonymous, The Bible,
1139:I have to create a circle of reading for myself: Epictetus, Marcus Aurelius, Lao-Tzu, Buddha, Pascal, The New Testament. This is also necessary for all people.
   ~ Leo Tolstoy,
1140:Mercy is heaven itself; to be good, we have all to be merciful. Even justice and right should stand on mercy. ~ Swami Vivekananda, (C.W. I. 59),
1141:Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole nature in its beauty." ~ Albert Einstein,
1142:The necessary thing is after all but this; solitude, great inner solitude. Going into oneself for hours meeting no one - this one must be able to attain. ~ Rainer Maria Rilke ,
1143:The sage does not die any more, for he is already dead, dead to all vanity, dead to all that is not God. ~ Angelus Silesius, the Eternal Wisdom
1144:To pray to the Divine and to surrender oneself entirely and in all sincerity to Him are the essential preliminary conditions. ~ The Mother, 24-10-1971,
1145:We are one, after all, you and I;together we suffer.together exist,and forever will recreate each other. ~ Pierre Teilhard de Chardin,
1146:What is necessary, after all, is only this: solitude, vast inner solitude. To walk inside yourself and meet no one for hours—that is what you must be able to attain. ~ Rilke,
1147:Yoga is the founding of all the life and consciousness in the Divine. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
1148:You cannot serve God and Mammon at the same time. All prosperity that comes with Mammon is transient, is only for a moment. ~ Swami Vivekananda,
1149:Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it. ~ Jalaluddin Rumi,
1150:All grief, revolt, impatience, trouble is a violence against the Master of the being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Action of Equality,
1151:All knowledge that the world has ever received comes from the mind, the infinite library of the universe is in our own mind. ~ Swami Vivekananda,
1152:As the light of a torch illumines the objects in a dark room, even so the light of wisdom illumines all men, whosoever they be, if they turn towards it. ~ To-shu-hing-tsan-king,
1153:Carry on the sadhana until pleasure and fear are both transcended and all duality ceases, and the Reality alone remains. ~ Sri Ramana Maharshi,
1154:For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Christ, and every one members one of another. ~ Saint Paul,
1155:For of all things He is the Lord and Father and Source, and the life and power and light and intelligence and mind. ~ Hermes, the Eternal Wisdom
1156:He who is the Omniscient, the all-wise, He whose energy is all made of knowledge, from Him is born this that is Brahman here, this Name and Form and Matter. ~ Mundaka Upanishad,
1157:I actually see that whatever is, is God. It is He who has become all these things, the mind and Buddhi are lost in the absolute. ~ Sri Ramakrishna,
1158:'I' is the name of God. It is the first and greatest of all mantras. Even OM is second to it. ~ Sri Ramana Maharshi, Day by Day, 28-6-46, [T5],
1159:Keep thyself from all evil in thought, in word, in act. If thou transgress not these three frontiers of wisdom, thou shalt find the way pursued by the saints. ~ Magghima Nikaya,
1160:O Lord, though alone dost act in all this universe. I am but the smallest of tools in thine hand. Nothing is mine. All is thine! ~ Sri Ramakrishna,
1161:So long as man clamours for the I and Mine, his works are as naught: When all love of the I and the Mine is dead, then the work of the Lord is done. ~ Kabir,
1162:Sometimes you climb out of bed in the morning and you think, I'm not going to make it, but you laugh inside ~ remembering all the times you've felt that way. ~ Charles Bukowski,
1163:That man who seeth the self in all beings and all beings in the self, has no disdain for any thing that is. ~ Isha Upanishad, the Eternal Wisdom
1164:The high meets the low, all is a single plan. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
1165:The mind of the beginner is empty, free of the habits of the expert, ready to accept, to doubt, and open to all the possibilities." ~ Shunryu Suzuki (Zen Mind, Beginner's Mind),
1166:Unity does not mean uniformity and the removal of all differences. ~ Sri Aurobindo, Bande Mataram - I, Shall India Be Free? - Unity and British Rule,
1167:Unless mind is tamed within,
Outer enemies will be inexhaustible.
If you tame the anger within,
All enemies on earth will be pacified. ~ Jamgon Kongtrul Lodro Thaye,
1168:We all cooperate in one common work, some with knowledge and full intelligence, others without knowing it ~ Mar-cus Aurelius, the Eternal Wisdom
1169:When my Lord is not playing His flute, He dances. And all that He does He does so beautifully. But in subduing evil, my Lord is at His most beautiful.
   ~ सर्वदास,
1170:When you say "I want to serve the Divine", do you believe the All-Knowing does not know that it is a lie? 18 March 1973 ~ The Mother, mcw, 13:222, [T5],
1171:After all it is the will in the being that gives to circumstances their value. ~ Sri Aurobindo, The Renaissance in India, "Is India Civilised?" - III,
1172:Desire, sadness, and pleasure, and consequently all the other passions of the soul, result from love ~ Saint Thomas Aquinas, (ST 1-2.28.6ad2).,
1173:Faith may vary with different men, in different epochs, but love is invariable in all. The true faith is ~ Ibrahim of Cordova, the Eternal Wisdom
1174:Heaven and Earth are the father and mother of all beings; among beings man alone has intelligence for his portion. ~ Chu-King, the Eternal Wisdom
1175:Love is as strong as death, as hard as Hell. Death separates the soul from the body, but love separates all things from the soul. ~ Meister Eckhart,
1176:Perform all your worldly duties with your hands, never forgetting to repeat and glorify the name of the Lord with all your heart. ~ Sri Ramakrishna,
1177:Renunciation of all in desire is the condition of the free enjoyment of all. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead, Life and Action,
1178:Sincerity, a profound, grand, ingenuous sincerity is the first characteristic of all men who are in any way heroic. ~ Carlyle, the Eternal Wisdom
1179:Sustaining love and consciousness is the perfect means to enlightenment. It is available at all times in every being: no one has the power to stand in the way." ~ Thaddeus Golas,
1180:The knowledge of the absolute does away, in the end, with both knowledge and ignorance, since knowledge is free from all duality. ~ Sri Ramakrishna,
1181:You must learn to be calm and quiet even in the midst of difficulties. This is the way to overcome all obstacles.
   ~ The Mother, Words Of The Mother II,
1182:All cannot, indeed, reach in a single life the highest in this path, but all can go forward. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Karmayoga,
1183:All sin is an error of the will, a desire and act of the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of Attainment to the Gnosis,
1184:Banish all thought from thee and be God's void. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
1185:I cannot be awake for nothing looks to me as it did before, Or else I am awake for the first time, and all before has been a mean sleep. ~ Walt Whitman,
1186:Have You Forgotten Me:::

have you forgotten me
or lost the path here?
i wait for you
all day, every day
but you do not appear.
~ Taigu Ryokan,
1187:In Persian books it is written that within the flesh are the bones, within the bones are the marrow, and within them all is Prema. ~ Sri Ramakrishna,
1188:It is immaterial whether one believes or not that Radha and Krishna were incarnations of God. But let all have a yearning for God. ~ Sri Ramakrishna,
1189:Lo! This is self-awareness! It surpasses all avenues of speech and thought.
I, Tilopa, have nothing to reveal. You should know it yourself through inward examination. ~ Tilopa,
1190:Man is a masterpiece of creation if for no other reason than that, all the weight of evidence for determinism notwithstanding, he believes he has free will. ~ Georg C Lichtenberg,
1191:No one is shut out from this joy; all share the same reason for rejoicing. Our Lord, victor over sin and death, finding no man free from sin, came to free us all. ~ Leo the Great,
1192:Pure Consciousness, which is the Heart, includes all, and nothing is outside or apart from it. That is the ultimate Truth. ~ Sri Ramana Maharshi,
1193:Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
1194:The Mother is the goal, everything is in her : if she is attained, all is attained. If you dwell in her consciousness, everything else unfolds of itself.
   ~ Sri Aurobindo?, [T1],
1195:There is in all things a desire ~ Saint Thomas Aquinas, (appetitus) for the good, since the good is what all desire, as the philosophers teach.,
1196:This world after all our sciences remains still a miracle, marvellous, inscrutable, magical and more, for whoever thinks. ~ id, the Eternal Wisdom
1197:We must know how to depend for everything and in everything on the Divine. He alone can surmount all difficulties.
   ~ The Mother, Words Of The Mother II,
1198:With ignorance are born all the passions, with the destruction of ignorance the passions also are destroyed. ~ Majihima Nikaya, the Eternal Wisdom
1199:All sadhanas, all practices, are meant to purify and strengthen the mind that disturbs your being and prevents you from being aware of the Reality that is within you. ~ SWAMI RAMA,
1200:All the facts of nature are nouns of the intellect, and make the grammar of the eternal language. Every word has a double, trebleor centuple use and meaning. ~ Ralph Waldo Emerson,
1201:"All things are lawful for me," but not all things are helpful. "All things are lawful for me," but I will not be enslaved by anything. ~ Anonymous, The Bible, 1 Corinthians, 6:12,
1202:But from there you will seek the Lord your God and you will find him, if you search after him with all your heart and with all your soul. ~ Anonymous, The Bible, Deuteronomy, 4:29,
1203:But the Eucharist is, as it were, the consummation of the spiritual life, and the end of all the sacraments ~ Saint Thomas Aquinas, (ST 3.73.3).,
1204:Error is the constant denial by the All of the ego's false sufficiency in a limited knowledge. ~ Sri Aurobindo, Isha Upanishad, Knowledge and Ignorance,
1205:Every society represents a collective being and he owes to it all that he can give it. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
1206:God indeed is in all things; only his power is more or less manifest in them. God incarnate is divinity most manifest in the flesh. ~ Sri Ramakrishna,
1207:He (The Divine) alone is real; all else is illusory. Without the realization of God everything is futile. This is the great secret. ~ Sri Ramakrishna,
1208:Imperfect is the joy not shared by all. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
1209:I see that it is the Absolute who has become all things about us; it is He who appears as the finite soul and the phenomenal world. ~ Sri Ramakrishna,
1210:Man cannot possess perfect happiness until all that separates him from others has been abolished in oneness. ~ Angolua Siloaius, the Eternal Wisdom
1211:Master invisible filling all hearts and directing them from within, to whatever side I look, Thou dwellest there. ~ Bharon Guru, the Eternal Wisdom
1212:My Divine Mother says that it is only when you have effaced all I-ness in you that the undifferentiated may be realized in samadhi. ~ Sri Ramakrishna,
1213:Offer, first, all your actions as a sacrifice to the Highest and the One in you and to the Highest and the One in the world; ~ Sri Aurobindo, (CWSA 19),
1214:One arrives at such a condition only by renouncing all that one has seen, heard, understood. ~ Baha-ullah: "The Seven Valleys.", the Eternal Wisdom
1215:Rely on nothing that thy senses perceive; all that thou seest, hearest, feelest; is like a deceiving dream. ~ Minamoto Sanemoto, the Eternal Wisdom
1216:That which was the beginning of all things under heaven we may speak of as the 'mother' of all things.
He who apprehends the mother, thereby knows the sons.
Tao Te Ching, LI
1217:The calm delight that weds one soul to all,
The key to the flaming doors of ecstasy. ~ Sri Aurobindo, Savitri, The Symbol Dawn,
1218:When wilt thou understand that the true happiness is always in thy power and that it is the love for all men. ~ Marcos Aurelius, the Eternal Wisdom
1219:Wrong will engenders wrong action of all these instruments. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
1220:A certain amount of waste and friction is necessary and useful to all natural action. ~ Sri Aurobindo, The Human Cycle, The Inadequacy of the State Idea,
1221:All that we are on the outside is indeed conditioned by what is within. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
1222:All things circle back to the eternal unity and in their beginning and end are the same. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VI,
1223:Among all human pursuits, the pursuit of wisdom is more perfect, more noble, more useful, and more full of joy ~ Saint Thomas Aquinas, (ScG 1.2).,
1224:Eternity is for all time, but the world only for a moment. Sell not then for that moment thy kingdom of eternity. ~ Omar Khayyam, the Eternal Wisdom
1225:God is the enfolding of all things in that all things are in Him; and He is the unfolding of all things in that He is in all things. ~ Nicholas of Cusa, De Docta Ignorantia II.3.10,
1226:If you completely surrender all your responsibilities to me, I will accept them as mine and manage them. ~ Sri Ramana Maharsh?, Padamaliai, Behagavan's promises to His Devotees, 14,
1227:How wonderful :::

How wonderful, that
Her heart
Should show me kindness;
And of all the numberless folk,
Grief should not touch me. ~ Saigyo, [T5],
1228:Imagine thyself always to be the servant of all, and look upon all as if they were Christ our Lord in person; and so shalt thou do him honor and reverence. ~ Saint Teresa of Ávila,
1229:In samadhi, usually a little ego remains. All outward consciousness disappears, but the Lord keeps a little ego to let me enjoy Him. ~ Sri Ramakrishna,
1230:Let not night herself be all, as it were, the special and peculiar property of sleep. Let not half thy life be useless through the senselessness of slumber. ~ Saint Basil the Great,
1231:No matter if the enemy has thousands of men, there is fulfillment in simply standing them off and being determined to cut them all down, starting from one end. ~ Yamamoto Tsunetomo,
1232:n verity, there exists one law only, the law of our conscience; all truth is there controlled and verified. ~ Antoine the Healer, the Eternal Wisdom
1233:Remember always the Divine and all you do will be an expression of the Divine Presence.
   ~ The Mother, Words Of The Mother II, The Divine Is with You [T1],
1234:The disease of a worldly man is of a serious type. Attachment to Kama Kanchana (sex and wealth) has brought all this trouble on him. ~ Sri Ramakrishna,
1235:The disease of a worldly man is of a serious type. Attachment to Kama-Kanchana (sex and wealth) has brought all this trouble on him. ~ Sri Ramakrishna,
1236:The insignificant veil of Maya prevents us from seeing the omnipresent and all-witnessing Sachchidananda: existence-knowledge-bliss. ~ Sri Ramakrishna,
1237:The loving child of God, by faith and devotion, experiences no trouble passing through life in spite of all its trouble and anxiety. ~ Sri Ramakrishna,
1238:The true devotee, firm in his faith, though he may be surrounded by all the impurities of the world, never loses his faith and love. ~ Sri Ramakrishna,
1239:All forms are Thy dream-dialect of delight,
O Absolute, O vivid Infinite. ~ Sri Aurobindo, Collected Poems, Divine Sight,
1240:All possibilities push towards actuality until they reach it. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
1241:All that you call your own will pass away. God is really your own. He is your All and All. Obtaining God should be your only concern. ~ Sri Ramakrishna,
1242:Chant the name of God, morning and evening, clapping your hands all the while -- and all of your sins and afflictions will leave you. ~ Sri Ramakrishna,
1243:Contemplate that all things are impermanent and that nothing belongs to you... Understand that all things that come together must also come apart. ~ The Sutra of the Elder Sumagadha,
1244:For all who think of him with faith
The Buddha is there in front of them
And will give empowerments and blessings.
~ Patrul Rinpoche, The Words of My Perfect Teacher, [T5],
1245:For she alone is prompter on our stage,
And all things move by an established doom,
Not freely. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
1246:If once you see the Divine Mother, you will have no more pleasure in wealth, fame, and honor. Leaving all these, you will run to Her. ~ Sri Ramakrishna,
1247:In samadhi, usually, a little ego remains. All outward consciousness disappears, but the Lord keeps a little ego to let me enjoy Him. ~ Sri Ramakrishna,
1248:In the ideal college, intrinsic education would be available to anyone who wanted it...The college would be life-long, for learning can take place all through life. ~ Abraham Maslow,
1249:Jesus knew—knew—that we're carrying the Kingdom of Heaven around within us, inside, where we're all too goddam stupid and sentimental and unimaginative to look" ~ J. D. Salinger,
1250:Know thyself and thou shalt know the non-self, the Lord of all. Ponder deeply and thou shalt know that there is no such thing as "I". ~ Sri Ramakrishna,
1251:Supra-Material
The supramental principle is secretly lodged in all existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ladder of Self-Transcendence,
1252:The Gita is the essence of all scriptures. A sannyasi may or may not keep with him another book, but he always carries a pocket Gita. ~ Sri Ramakrishna,
1253:The infinite variety of particular objects constitutes one sole and identical Being. To know that unity is the aim of all philosophy and of all knowledge of Nature. ~ Giordano Bruno,
1254:To present a whole world that doesn't exist and make it seem real, we have to more or less pretend we're polymaths. That's just the act of all good writing.
   ~ William Gibson, [T5],
1255:When desire ceases entirely, grief and all inner suffering also cease. ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of Attainment to the Gnosis,
1256:When the mind is one with the deeper spirit and wholly in touch with knowledge, its universality embraces all things. ~ Patanjali, the Eternal Wisdom
1257:Why talk of sin and hell-fire all the days of your life? Chant the name of God. Have faith in God and you will be purged of all sins. ~ Sri Ramakrishna,
1258:Women are but so many forms of my Divine Mother. I cannot bear to see them suffer; They are all images of the Mother of the Universe. ~ Sri Ramakrishna,
1259:As a little child can have no idea of married happiness, so a worldly person cannot at all comprehend the ecstasy of Divine communion. ~ Sri Ramakrishna,
1260:Dwell, O mind, within yourself;
Enter no other's home.
If you but seek there, you will find
All you are searching for. . . . ~ Sri Ramakrishna, The Gospel of Sri Ramakrishna,
1261:Heart feels for heart, limb cries for answering limb;
All strives to enforce the unity all is. ~ Sri Aurobindo, Savitri, Satyavan,
1262:If all else perished, and he remained, I should still continue to be; and if all else remained, and he were annihilated, the universe would turn to a mighty stranger. ~ Emily Brontë,
1263:It does not really rest with a man whether he goes to this place or that or whether he gives up his duties or not. All these events happen according to destiny. ~ Sri Ramana Maharshi,
1264:It is in a total knowledge that all knowing becomes one and indivisible. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
1265:Why are we on earth?

   To find the Divine who is in each of us and in all things.
   ~ The Mother, Words Of The Mother II, The True Aim of Life [3],
1266:Let the world bother about its reality or falsehood. Find out first about your own reality. Then all things will become clear. ~ Sri Ramana Maharshi,
1267:One must exploit the asynchronies that have befallen one, link them to a promising issue or domain, reframe frustrations as opportunities, and, above all, persevere. ~ Howard Gardner,
1268:Seek for a guide to lead you to the gates of knowledge where shines the brilliant light that is pure of all darkness. ~ Dhammapada, the Eternal Wisdom
1269:The determinism of Nature or Force is not all; the soul has a word to say in the matter. ~ Sri Aurobindo, The Synthesis Of Yoga, The Three Modes of Nature,
1270:The end is the cause of causes, because it is the cause of the causality in all causes ~ Saint Thomas Aquinas, (On the Principles of Nature, c. 3).,
1271:The God-lover is the universal lover and he embraces the All-blissful and All-beautiful. ~ Sri Aurobindo, The Synthesis Of Yoga, The Delight of the Divine,
1272:The Guru shows the disciple the path to life eternal, and protects him from all troubles. Putting great faith in the words of the Guru let the disciple live them. ~ SWAMI BRAHMANANDA,
1273:The hired preachers of all sects, creeds, and religions, never do, and never can, teach any thing but what is in conformity with the opinions of those who pay them." ~ Frances Wright,
1274:The holy, even in their childhood, give up all attachments to the things of the world and soar to the highest regions of divine light. ~ Sri Ramakrishna,
1275:The ideal of womanhood in India is motherhood—that marvellous, unselfish, all-suffering, ever-forgiving mother. ~ Swami Vivekananda, (C.W. VIII. 58),
1276:The worldly should undergo all their hardships, make use of all their learning and perseverance for the sake of God instead of riches. ~ Sri Ramakrishna,
1277:Unity is an idea which is not at all arbitrary or unreal; for unity is the very basis of existence. ~ Sri Aurobindo, The Human Cycle, Diversity in Oneness,
1278:We want to enjoy all the pleasures of the world to the full and to have the realization of God at one and the same time. Vain dream! It cannot be done, my friend. ~ SWAMI VIRAJANANDA,
1279:When realization of the Self is obtained, all fetters drop off of themselves. Then there is no distinction between high caste and low. ~ Sri Ramakrishna,
1280:Who knows this ruler within, he knows the worlds and the gods and creatures and the Self, he knows all. ~ Mundaka Upanishad I.210., the Eternal Wisdom
1281:Yet mystery and imagination arise from the same source. This source is called darkness ... Darkness within darkness, the gateway to all understanding. ~ Lao Tzu,
1282:You say you offer your body, soul and all poessessions to God. Were they yours that you could offer them? ~ Sri Ramana Maharshi, Day by Day, 22-11-45
1283:All truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue. ~ Sri Aurobindo, The Synthesis Of Yoga, Life and Yoga,
1284:All we have done is ever still to do.
All breaks and all renews and is the same. ~ Sri Aurobindo, Savitri, The Vision and the Boon,
1285:And the memories of all we have loved stay and come back to us in the evening of our life. They are not dead but sleep, and it is well to gather a treasure of them. ~ Vincent van Gogh,
1286:A painter should begin every canvas with a wash of black, because all things in nature are dark except where exposed by the light. ~ Leonardo da Vinci,
1287:By the assemblage of all that is exalted and all that is base man was always the most astonishing of mysteries. ~ Attar of Nishapur, the Eternal Wisdom
1288:Desire is the profoundest root of all evil; it is from desire that there has arisen the world of life and sorrow. ~ Pali Canonymous, the Eternal Wisdom
1289:Do not live to be happy, live to serve the Divine and the joy that you will experience will be beyond all expectations.
   ~ The Mother, Words Of The Mother II,
1290:[Doubt] delivers us from all sorts of prejudices and makes available to us an easy method of accustoming our minds to become independent of the senses.
   ~ Rene Descartes, 1950, p. 21,
1291:Even when we are blinded by the fulfillment of every worldly desire there may arise in us this question: "Who am I who enjoy all this?" ~ Sri Ramakrishna,
1292:Friends or foes, they are all instruments in Her hands to help us work out our own Karma, through pleasure or pain. ~ Swami Vivekananda, (C.W. VI. 435),
1293:"If you find all your roads and paths
blocked, He will show you a secret
way that no one knows......." ~ Jalaluddin Rumi, @Sufi_Path
1294:It is ignorance that thinks that "I am the doer." All our strength is the strength of God. All is silent if the divine fire is removed. ~ Sri Ramakrishna,
1295:My God is love and sweetly suffers all.
   ~ Sri Aurobindo, Savitri, The Journey in Eternal Night and the Voice of the Darkness, [T5],
1296:Nobody ever figures out what life is all about, and it doesn't matter. Explore the world. Nearly everything is really interesting if you go into it deeply enough. ~ Richard P. Feynman,
1297:Of all the pursuits open to men, the search for wisdom is most perfect, more sublime, more profitable and more full of joy.
   ~ Saint Thomas Aquinas,
1298:Our call must be to live on a new height in all our being. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
1299:The child prefers a doll to all the riches of the world and so is the faithful devotee. No one else can set aside all wealth and honor. ~ Sri Ramakrishna,
1300:The jnana yogis say that, first of all, the heart must be purified, hard religious practice must be gone through, then jnana will come. ~ Sri Ramakrishna,
1301:Then you will call upon me and come and pray to me, and I will hear you. You will seek me and find me, when you seek me with all your heart. ~ Anonymous, The Bible, Jeremiah, 29:12-13,
1302:Whenever you are to do a thing, though it can never be known but to yourself, ask yourself how you would act were all the world looking at you, and act accordingly. ~ Thomas Jefferson,
1303:All beings, to the extent that they exist, are good and come from the Good and they fall short of goodness and being in proportion to their remoteness from the Good. ~ Pseudo-Dionysius,
1304:Be grateful for all ordeals, they are the shortest way to the Divine.
   ~ The Mother, Words Of The Mother II, Difficulties, Face and Overcome Difficulties[225],
1305:Conscience is said to be divinely implanted in the way that all knowledge of truth in us is said to be from God ~ Saint Thomas Aquinas, (DV 17.1ad6).,
1306:Despise no one, try to see God in all and the Self in all. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To Motilal Roy,
1307:Even when we are blinded by the fulfillment of every worldly desire there may arise in us this question: "Who am I who enjoys all this?" ~ Sri Ramakrishna,
1308:God is the embodiment of all happiness and pleasure at once. Those who realize God can find no attraction in the pleasures of the world. ~ Sri Ramakrishna,
1309:He becomes master of all this universe who has this knowledge.-Know thyself, sound the divinity ~ Epictetus, "Conversations." III.22, the Eternal Wisdom
1310:In a world of beings and momentary events
Where all must die to live and live to die. ~ Sri Aurobindo, Savitri, In the Self of Mind,
1311:It is truly the supreme Light, inaccessible and unknowable, from which all other lamps receive their flame and their splendour. ~ id, the Eternal Wisdom
1312:Let us give joy to all, for joy is ours.
For not for ourselves alone our spirits came ~ Sri Aurobindo, Savitri, The Return to Earth,
1313:Most of all He wanted to teach his disciples, who were destined to be the teachers of the entire world ~ Saint Thomas Aquinas, (In 1 Jn. 6, lect. 1).,
1314:Of David. Bless the Lord, O my soul, and all that is within me, bless his holy name! Bless the Lord, O my soul, and forget not all his benefits, ~ Anonymous, The Bible, Psalms, 103:1-2,
1315:Since all things are God, in all things thou seest just so much of God as thy capacity affordeth thee. ~ Aleister Crowley, The Vision and the Voice, [T3],
1316:The cure from all difficulties can come only when the egoistic concentration upon one's desires and conveniences ceases.
   ~ The Mother, Words Of The Mother II,
1317:The glories of affection for God are discrimination, dispassion, tenderness to all life, service to the good, and love of their company. ~ Sri Ramakrishna,
1318:The idea of self is the Maya of the soul. It is our egotism that shuts out the light. When this "I" is gone, all difficulty will vanish. ~ Sri Ramakrishna,
1319:The most powerful weapon to conquer the devil is humility. For, as he does not know at all how to employ it, neither does he know how to defend himself from it. ~ Saint Vincent de Paul,
1320:There is only the One. Try to realise there is no I, no you, no he, only the one Self which is all. ~ Sri Ramana Maharshi, Conscious Immortality, [T5],
1321:To have a restful or peaceful life in God is good; to bear a life of pain in patience is better; but to have peace in the midst of pain is the best of all. ~ Saint Bernard of Clairvaux,
1322:Your trust in God is sufficient to save you from rebirths. Cast all burden on Him. Have faith and that will save you. ~ Sri Ramana Maharshi, Talks, 30,
1323:All that exists is but the transformation of one and the same Matter and is therefore one and the same thing. ~ Diogenes of Apollonia, the Eternal Wisdom
1324:All the modes of relative existence of our phenomenal world are simply created by particularisation in the troubled mind. ~ Awaghosha, the Eternal Wisdom
1325:All the science of the Saints is included in these two things: To do, and to suffer. And whoever has done these two things best, has made himself most saintly." ~ Saint Francis de Sales,
1326:Count it all joy when ye fall into diverse temptations, knowing this that the trying of your faith work-eth patience. ~ James 1. 2, 3, the Eternal Wisdom
1327:Fate orders all and Fate I now
Have recognised as the world's mystic Will
That loves and labours. ~ Sri Aurobindo, Collected Plays and Stories, Act III,
1328:He who sees God in all, will serve freely God in all with the service of love. ~ Sri Aurobindo, The Human Cycle, Conditions for the Coming of a Spiritual Age,
1329:In Samadhi one forgets one has a body, loses all attachment to things of this world, and likes no other words than those relating to God. ~ Sri Ramakrishna,
1330:It is the mark of the mind untrained to take its own processes as valid for all men, and its own judgments for absolute truth. ~ Aleister Crowley,
1331:Just as a hemp smoker finds no pleasure in smoking alone, so the pious find no pleasure in singing all alone the praises of the almighty. ~ Sri Ramakrishna,
1332:Let thy tongue be the instrument of truth. Be ever true in all that thou shall speak and permit not to thy tongue a lie. ~ Phocylides, the Eternal Wisdom
1333:The awakened sages call a person wise when all his undertakings are free from anxiety about results; all his selfish desires have been consumed in the fire of knowledge. ~ Bhagavad Gita,
1334:The Divine holds our hand through all and if he seems to let us fall, it is only to raise us higher. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
1335:The frog in the well knows nothing bigger and grander than the well. So are all bigots, not seeing anything better than their own creeds. ~ Sri Ramakrishna,
1336:The most difficult mental process of all is to consider objectively any concept which, if accepted as fact, will toss into discard a lifetime of training and experience. ~ Robert Monroe,
1337:There is only one God, and he is none other than the Creator of the world, who produced all things out of nothing through his own Word, first of all sent forth. ~ Tertullian of Carthage,
1338:The wise weep not for the dead nor the living: all of us were before and shall not cease to be hereafter. ~ Bhagavad Gita. II. 11, 12, the Eternal Wisdom
1339:This is the Nemesis of men who rise
Too suddenly by fraud or violence
That they suspect all hearts. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
1340:Those who seek name and fame are under a delusion. They forget that everything is ordained by the great disposer of all things, the Lord. ~ Sri Ramakrishna,
1341:through whom all things are, He who leads men to glory, and who is the Author of human salvation suffered and died ~ Saint Thomas Aquinas, (ScG 4.34).,
1342:To realize God is the one goal of life. The grace of God falls alike on all His children, learned and illiterate―whoever longs for Him. ~ Sri Ramakrishna,
1343:You are living within your shell. Expand! See yourself 'in all beings and all beings in your Self.' Expand until you reach the goal, which is to see the Self in all. ~ Swami Turiyananda,
1344:You have got to cultivate all the three - hands, head and heart. The word 'hands' stands for physical labour; the 'head' for intellect and by 'heart' is meant love. ~ Swami Akhandananda,
1345:Youth, beauty, life, riches, health, friends are things that pass; let not the wise man attach himself at all to these. ~ Mahabharata, the Eternal Wisdom
1346:All here is a mystery of contraries:
Darkness a magic of self-hidden Light. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
1347:All life is only a lavish and manifold opportunity given us to discover, realise, express the Divine. ~ Sri Aurobindo, The Human Cycle, The Suprarational Good,
1348:All light is but a flash from his closed eyes: ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
1349:All movement forward implies a certain amount of friction and difficulty of adjustment ~ Sri Aurobindo, The Human Cycle, The Problem of Uniformity and Liberty,
1350:All she can do is marvellous in his sight:
He revels in her, a swimmer in her sea,
~ Sri Aurobindo, Savitri, The Secret Knowledge,
1351:In Nirvakalpa Samadhi all self is effaced and there is no manifestation whatsoever, even of the divine forms, thus transcending all forms. ~ Sri Ramakrishna,
1352:Liberation is attained only by one who has forgotten the self. Even when losing all ego, God may or may not come to take the place of ego. ~ Sri Ramakrishna,
1353:Maya is attachment and love towards one's own relations. Daya is love extending equally to all beings and comes from the knowledge of God. ~ Sri Ramakrishna,
1354:Repeating the name of God, fasting on certain occasions, making pilgrimages to shrines and worshiping, all these constitute Vaidhi Bhakti. ~ Sri Ramakrishna,
1355:Self-Experience
By an absolute self-giving all egoistic desire disappears from the heart. ~ Sri Aurobindo, Essays on the Gita: Works, Devotion and Knowledge
1356:The Absolute is not a void or negation. It is all that is here in Time and beyond Time. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World,
1357:The Law is in God and God in Law; the All-intelligent, All-pervading God knows the desire of the heart of the earnest seeker of Truth, and will surely guide him. ~ SWAMI TRIGUNATITANANDA,
1358:There is a self-law of supreme Truth which is above all standards. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
1359:The storm is only at the surface of the sea; in the depths all is quiet.
   ~ The Mother, Words Of The Mother II, Elements of Yoga, Peace and Silence, Quiet, [T5],
1360:Those who do not believe that God has care of human affairs usually follow their own will in all things ~ Saint Thomas Aquinas, (Commentary on Job 22).,
1361:Thought was not there but a knowledge near and one
Seized on all things by a moved identity. ~ Sri Aurobindo, Savitri, The World-Soul,
1362:We call Gabriel an Archangel, because he announced the Incarnation of the Word to the Virgin, for the belief of all ~ Saint Thomas Aquinas, (ScG 3.80).,
1363:We should not hastily follow all of our youthful aspirations, taking into account the manifold crises which we shall have to pass through. ~ Sri Ramakrishna,
1364:When some serve the Lord for a long time, He endows them with all His glory and attributes and raises them to His own seat of sovereignty. ~ Sri Ramakrishna,
1365:When you awaken, you will not react any longer to the television, to the newspaper, to the people, what they say or think. When you awaken, you will know that all is well. ~ Robert Adams,
1366:Why is it that people are fed at religious feasts? It is the same as offering a sacrifice to God, who is the Living Fire in all creatures. ~ Sri Ramakrishna,
1367:Before the soul can see, it must have acquired the inner harmony and made the eyes blind to all illusion. ~ The Book of Gulden Precepts, the Eternal Wisdom
1368:Brahman is without attributes, unchangeable, immovable, and firm. His name is intelligence. His abode is intelligence ... all-intelligence. ~ Sri Ramakrishna,
1369:... Colchis, Cyprus, the Turks and barbarians he will subdue and have all men worship the Crucified one. He will at length lay down his crown in Jerusalem." ~ Saint Cataldus of Tarentino ,
1370:If the mind is not under control, it is no use living in a cave because the same mind will bring all disturbances there. ~ Swami Vivekananda, (C.W. I. 440),
1371:Look upon all women as your own mother. Never look at the face of a woman, but look towards her feet. All evil thoughts will then fly away. ~ Sri Ramakrishna,
1372:Man himself, who takes up all that went before him and transmutes it into the term of manhood. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
1373:Recover the source of all strength in yourselves and all else will be added to you. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,
1374:Some boast of wealth, power, name, fame, high status -- all these things are for a few days only. None of them will follow one after death. ~ Sri Ramakrishna,
1375:To possess its world is the nature of infinite spirit and the necessary urge in all being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
1376:What is tolerance? It is the consequence of humanity. We are all formed of frailty and error; let us pardon reciprocally each other's folly - that is the first law of nature.
   ~ Voltaire,
1377:When the human soul is attracted by Universal Consciousness, it destroys all individuality and sinks into the ocean of God's infinite Love. ~ Sri Ramakrishna,
1378:Where are you now if not in the Self? Where should you go? The other activities throw a veil on you. All that is necessary is the stern belief that you are the Self. ~ Sri Ramana Maharshi,
1379:You need not entertain any fear. I say, in the Kali Yuga the mental commission of a sin is no sin at all. Free your mind from all such worries. You have nothing to fear. ~ Sri Sarada Devi,
1380:A devotee of the tamasic type offers goats and other animals as sacrifice. Difference of nature makes all the difference in acts of worship. ~ Sri Ramakrishna,
1381:All force is cosmic and the individual is merely an instrument. ~ Sri Aurobindo, The Mother with Letters on The Mother, Becoming Conscious of the Mother's Force,
1382:All in thyself and thyself in all dwelling,
Act in the world with thy being beyond it. ~ Sri Aurobindo, Collected Poems, Ascent,
1383:All life is the play of universal forces. The individual gives a personal form to these universal forces. ~ Sri Aurobindo, Letters on Yoga - I, Occult Knowledge,
1384:All water is Narayana, but every kind of water is not fit to drink. The almighty dwells in every place, yet every place is not fit to visit. ~ Sri Ramakrishna,
1385:A thinker sees his own actions as experiments and questions — as attempts to find out something. Success and failure are for him answers above all. ~ Friedrich Nietzsche, The Gay Science,
1386:Attachment for the Divine wraps itself around the Divine and finds all its support in Him so as to be sure never to leave Him. ~ The Mother, Words Of The Mother II,
1387:Avatars, like Krishna, act and behave to all appearance as common men, while their heart and soul are adsorbed in the Highest, beyond karma. ~ Sri Ramakrishna,
1388:Concentration should be all on the immediate step—whatever is being done at the time. ~ Sri Aurobindo, Letters on Yoga - III, Experiences on the Higher Planes,
1389:I write differently from what I speak, I speak differently from what I think, I think differently from the way I ought to think, and so it all proceeds into deepest darkness. ~ Franz Kafka,
1390:Let there be harmony between thoughts and words. Don't pray to God as your all-in-all ... while your mind has made the world its all-in-all. ~ Sri Ramakrishna,
1391:Man must come to the realization that the two most valuable things that he has are his heart and his time. When time is wasted, the heart is ruined and all benefit is lost. ~ Ibn Al-Jawzee,
1392:One who has acquired supreme wisdom sees the all-pervading spirit both within and without; he lives, as it were, in a room with glass doors. ~ Sri Ramakrishna,
1393:The ever-perfect are born as Siddhas, and all their seeming effort for perfection are merely for the sake of setting an example to humanity. ~ Sri Ramakrishna,
1394:The ever-perfect are born as siddhas, and all their seeming effort for perfection are merely for the sake of setting an example to humanity. ~ Sri Ramakrishna,
1395:The philosopher's soul dwells in his head, the poet's soul is in his heart; the singer's soul lingers about his throat, but the soul of the dancer abides in all her body.
   ~ Khalil Gibran,
1396:The Self alone exists; and the Self alone is real. Verily the Self alone is the world, the I-I and God. All that exists is but the manifestation of the Supreme Being. ~ Sri Ramana Maharshi,
1397:Whatever happens, happens to you by you, through you; you are the creator, enjoyer, and the destroyer of all you perceive. ~ Sri Nisargadatta Maharaj,
1398:when all the animals have been hunted, when all the waters are polluted, when all the air is unsafe to breathe, only then will you discover you cannot eat money." ~ Native American wisdom.,
1399:Without stick or sword, filled with sympathy and benevolence, let the disciple show to all beings love and compassion. ~ Magghima Nikaya, the Eternal Wisdom
1400:All the time of our life and faith will benefit us nothing if we do not resist, as is fitting for children of God, in this present lawless age and in the coming trials. ~ Letter of Barnabas,
1401:All things are wrapped in the dynamic One:
A subtle link of union joins all life. ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
1402:At each moment of our life, in all circumstance the Grace is there helping us to surmount all difficulties. With my blessings
   ~ The Mother, Words Of The Mother II,
1403:A vast Unknown is round us and within;
All things are wrapped in the dynamic One: ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
1404:hat is the true law? It is a right reason invariable, eternal, in conformity with Nature, -which is extended in all human being. ~ Cicero, the Eternal Wisdom
1405:However much one may have studied books, it is all futile unless one has love and devotion for God, unless one has the desire to realize Him. ~ Sri Ramakrishna,
1406:Morality can muddle mystical understanding and virtue is only necessary in so far as it favours success. All wisdom must be encompassed in order to achieve enlightenment. ~ Aleister Crowley,
1407:The true Agni always burns in deep peace; it is the fire of an all-conquering will. Let it grow in you in perfect equanimity.
   ~ The Mother, Words Of The Mother II,
1408:To be alone with the Divine is the highest of all privileged states for the sadhak. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
1409:To be receptive is to feel the urge to give and the joy of giving to the Divine's Work all one has, all one is, all one does.
   ~ The Mother, Words Of The Mother II,
1410:What is necessary, after all, is only this: solitude, vast inner solitude. To walk inside yourself and meet no one for hours ~ that is what you must be able to attain." ~ Rainer Maria Rilke,
1411:You evidently do not suffer from "quotation-hunger" as I do! I get all the dictionaries of quotations I can meet with, as I always want to know where a quotation comes from. ~ Lewis Carroll,
1412:You must never rest content with the pleasure of laya experienced when thought is quelled but must press on until all duality ceases. ~ Sri Ramana Maharshi,
1413:And all things depend one on the other and all are bound to each other...all is that Ancient One and nothing is separate from him. ~ Zohar, the Eternal Wisdom
1414:But all is not Law and Process, there is also Being and Consciousness. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
1415:Evolution proceeds relentlessly in its course trampling to pieces all that it no longer needs. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
1416:First of the elements, universal Being, Thou hast created all and preservest all and the universe is nothing but Thy form. ~ Vishnu Purana, the Eternal Wisdom
1417:God is in all things through His own essence because His substance is present to all things as the cause of their being ~ Saint Thomas Aquinas, (ST 1.8.3).,
1418:I have seen all the snares of the enemy spread out over the world, and I said with a groan, "Who can get through such snares?" Then I heard a voice say to me, "Humility." ~ Anthony the Great,
1419:The human mind is complex with all its typical moods, manners, and weapons. The purpose of sadhana is to be free from the magic wonders of the mind and remain free all the time. ~ SWAMI RAMA,
1420:To any artist, worthy of the name, all in nature is beautiful, because his eyes, fearlessly accepting all exterior truth, read there, as in an open book, all the inner truth. ~ Auguste Rodin,
1421:We must work together and with the angels to do the things of God, and we must do so in accordance with the Providence of Jesus "who works all things in all" (1 Cor 12:6). ~ Pseudo-Dyonisius,
1422:When I calmed my mind And entered my heart, The Love of the Lord Leapt like a flame within me. All my old ideas and beliefs Just blew away like chaff to the wind. ~ Kabir,
1423:All this universe, and in that word are comprised things divine and human, all is only one great body of which we are the members. ~ Seneca, the Eternal Wisdom
1424:All you can say about yourself is: 'I am.' You are pure being - awareness - bliss. To realise that is the end of all seeking. ~ Sri Nisargadatta Maharaj,
1425:  And needed not the splendour of a robe.
  All objects were like bodies of the Gods,
  A spirit symbol environing a soul, ~ Sri Aurobindo, Savitri, 02:14, The World-Soul,
1426:Behind all eyes I meet Thy secret gaze
And in each voice I hear Thy magic tune: ~ Sri Aurobindo, Collected Poems, Because Thou Art,
1427:Fame and power are the objects of all men. Even their partial fruition is gained by very few; and that, too, at the expense of social pleasure, health, conscience, life.
   ~ Benjamin Disraeli,
1428:I couldn't live a week without a private library - indeed, I'd part with all my furniture and squat and sleep on the floor before I'd let go of the 1500 or so books I possess. ~ H P Lovecraft,
1429:Out of all masquerade of phenomenon and becoming the Real Being must eventually deliver itself. ~ Sri Aurobindo, Kena and Other Upanishads, The Supramental Godhead,
1430:Remember, it is no sign of weakness or defeat that your manuscript ends up in need of major surgery. This is a common occurrence in all writing, and among the best writers.
   ~ William Strunk,
1431:There is an identity in things, in all existences, sarvabhūtāni, as well as a constant changing. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - III,
1432:The world is a dream and resembles a flower in bloom which shakes out to all its sides its pollen and then no longer is. ~ Minamoo Sanemoto, the Eternal Wisdom
1433:This is how Scripture depicts to us the Supreme Artist, praising each one of His works. Thus earth, air, sky, water, day, night, all visible things, remind us of our Benefactor. ~ Saint Basil,
1434:Truth is a shining goddess, always veiled, always distant, never wholly approachable, but worthy of all the devotion of which the human spirit is capable. ~ Bertrand Russell, Fact and Fiction,
1435:What is God after all?
   An eternal child
   playing an eternal game
   in an eternal garden.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga, Thoughts And Glimpses,
1436:304. There are two ways of avoiding the snare of woman; one is to shun all women and the other to love all beings.
   ~ Sri Aurobindo, Essays Divine And Human, Karma,
1437:All on one plan was shaped and standardised
Under a dark dictatorship's breathless weight. ~ Sri Aurobindo, Savitri, The Descent into Night,
1438:Even though thou shouldst be of all sinners the most sinful, yet by the raft of knowledge thou shalt cross utterly beyond all evil. ~ id. 36, the Eternal Wisdom
1439:Have compassion, have pity for all beings that live. Let thy heart be benevolent and sympathetic towards all that lives. ~ Fo'shu-tsrn-king-, the Eternal Wisdom
1440:Having therefore these promises, dearly beloved, let us cleanse ourselves from all pollutionof the flesh and spirit. ~ II Corinthians VII. I, the Eternal Wisdom
1441:Isn't feeding people a kind of service to God? God exists in all beings as fire. To feed people is to offer oblations to that Indwelling Spirit. ~ Sri Ramakrishna,
1442:Learning is the beginning of wealth. Learning is the beginning of health. Learning is the beginning of spirituality. Searching and learning is where the miracle process all begins." ~ Jim Rohn,
1443:Leave all care to the Divine Grace, including your progress, and you will be in peace.
   ~ The Mother, Words Of The Mother II, Trust in the Divine Grace and Help, [T2],
1444:Miss no single opportunity of making some small sacrifice, here by a smiling look, there by a kindly word; always doing the smallest right and doing it all for love. ~ Saint Therese of Lisieux,
1445:Our Lady's love is like a stream that has its source in the Eternal Fountains, quenches the thirst of all, can never be drained, and ever flows back to its Source. ~ Saint Marguerite Bourgeoys,
1446:Saint Paul himself and all who have reached the same heights of sanctity had their eyes fixed on Christ, and so have all who live and move and have their being in him. ~ Saint Gregory of Nyssa,
1447:The cause of all things is surely beyond them all and what he is, transcendently and supernaturally, is far above creatures above their being and above their nature. ~ Dyonisius the Areopagite,
1448:The hand that sent Jupiter spinning through heaven,
Spends all its cunning to fashion a curl. ~ Sri Aurobindo, Collected Poems, Who,
1449:The higher powers of the reflective intellect are more decidedly and more usefully tasked by the unostentatious game of draughts than by all the elaborate frivolity of chess. ~ Edgar Allan Poe,
1450:The Self is the essence of this universe, the essence of all souls; He is the essence of your own life, nay, 'Thou art That'. ~ Swami Vivekananda, (C.W. I. 374),
1451:Abandon all dharmas and take refuge in Me alone; I will deliver thee from all sin and evil; do not grieve. ~ Sri Aurobindo, The Synthesis Of Yoga, (Gita 18:66), [T5},
1452:All life is only a lavish and manifold opportunity given us to discover, realise, express the Divine.
   ~ Sri Aurobindo, The Human Cycle, The Suprarational Good, 148,
1453:All Nature is full of the secret Godhead and in labour to reveal him in her. ~ Sri Aurobindo, Essays on the Gita, The Vision of the World-Spirit - Time the Destroyer,
1454:All other vanities can be gradually extinguished, but the vanity of the saint in his saintliness is difficult indeed to banish. ~ Ramakrishna, the Eternal Wisdom
1455:All the colour and variety of life is made of the intricate pattern of the weaving of the gunas. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
1456:(continued from previous tweet) … "It's knowing that the person you loved has vanished into thin air and all that's left behind is their ghost." ~ Mohadesa Najumi . see: http://bit.ly/2wWb6jH,
1457:Genius can preserve its power even when it labours in shackles and refuses to put forth all its resources. ~ Sri Aurobindo, The Human Cycle, The Suprarational Beauty,
1458:God meets us in many ways of his being and in all tempts us to him even while he seems to elude us. ~ Sri Aurobindo, The Synthesis Of Yoga, The Delight of the Divine,
1459:Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful. ~ Koran, 39:53 (Yusuf Ali),
1460:Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths. ~ Anonymous, The Bible, Proverbs, 3:5-6,
1461:All has to be done by the working of the Mother's force aided by your aspiration, devotion and surrender. ~ Sri Aurobindo, The Mother With Letters On The Mother, [T2],
1462:As we move toward death, we realize that all we can take with us is our selves." ~ Robert Earl Burton, "Self-Remembering,", (1995). Teacher of The Fourth Way, (the teachings of G. I. Gurdjieff).,
1463:Do not let your mind go back on a work that is finished. It belongs to the past and all re-handling of it is a waste of power.
   ~ Sri Aurobindo, Letters On Yoga - II,
1464:Do not tell this path to all. Only the few who manifest anxiety to know the Truth and an eagerness to find it, should be told. With all others be silent and keep it secret. ~ Sri Ramana Maharshi,
1465:God works all his miracles by an evolution of secret possibilities which have been long prepared. ~ Sri Aurobindo, The Human Cycle, The Infrarational Age of the Cycle,
1466:Know that you will not be at all tormented by mental unrest if you, without being sentimental, dedicate the good or bad results of your actions to the lotus feet of the Lord. ~ SWAMI ABHEDANANDA,
1467:Nothing has to be rejected, all has to be raised to the pure levels of the divine consciousness. ~ Sri Aurobindo, The Secret of the Veda, Indra and the Thought-Forces,
1468:On the day we call the day of the sun, all who dwell in the city or country gather in the same place. The memoirs of the apostles and the writings of the prophets are read. ~ Saint Justin Martyr,
1469:Overlook the faults of others and see only their merits, and thus keep your mind serene. Be unconcerned in all things, with the mind cool, free of desires and without hate. ~ Sri Ramana Maharshi,
1470:The individual is only an instrument in the hands of a Universal Energy though his ego takes the credit of all he does. ~ Sri Aurobindo, Letters on Yoga - II, Opening,
1471:The Tao is diffused in the universe. All existences return to It as streams and mountain rivulets return to the rivers and the seas. ~ Las-tse, the Eternal Wisdom
1472:All acts of virtue are prescribed by the natural law, since each one's reason naturally dictates to him to act virtuously ~ Saint Thomas Aquinas, (ST 1-2.94.3).,
1473:All men are separated from each other by the body, but all are united by the same spiritual principle which gives life to everything. ~ Tolstoy, the Eternal Wisdom
1474:As I take up my pen I feel myself so full, so equal to my subject, and see my book so clearly before me in embryo, I would almost like to try to say it all in a single word. ~ Georg C Lichtenberg,
1475:God invisible,...say not so; for who is more apparent than He? That is the goodness of God, that is His virtue, to be apparent in all. ~ Hermes, the Eternal Wisdom
1476:He [the child] does not despise real woods because he has read of enchanted woods: the reading makes all real woods a little enchanted. ~ C S Lewis, "On Three Ways of Writing for Children" (1952),
1477:He whose mind is utterly pure from all evil as the Sun is pure of stain and the moon of soil, him indeed I call a man of religion. ~ Udanavagga, the Eternal Wisdom
1478:He who wishes to acquire the anger that is in accordance with nature must uproot all self-will, until he establishes within himself the state natural to the intellect. ~ Saint Isaiah the Solitary,
1479:Intense aspiration is always good, but let there also be calm and peace and joy in the mind and heart, and a confidence that all will be done in its due time. ~ SriAurobindo, Letters On Yoga - II,
1480:My child, austerities or worship, practice all these things right now. Will these things be possible later on? Whatever you want to achieve, achieve now; this is the right time. ~ Sri Sarada Devi,
1481:Praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints, ~ Anonymous, The Bible, Ephesians, 6:18,
1482:The highest Truth is seen by all the blessed in various degrees ~ Saint Thomas Aquinas, (ST 1.62.9). https://twitter.com/tylerwittman/status/1432744297154109440,
1483:The least members of our body are necessary and useful to the body as a whole. They all conspire together and practise a common submission so that the whole body is saved. ~ Saint Clement of Rome,
1484:The mind is everything. It is in the mind alone that one feels pure and impure. A man, first of all, must make his own mind guilty and then alone can he see another man's guilt. ~ Sri Sarada Devi,
1485:The soul that dwells in the body of every man is unslayable, and therefore thou shouldst not weep for all these beings. ~ Bhagavad Gita. II. 30, the Eternal Wisdom
1486:What offering should be made that we may attain to the Eternal? To find the Eternal thou must offer him thy body, thy mind and all thy possessions. ~ Sri Ramakrishna,
1487:When one perceives clearly this Self as God and as the Lord of all that is and will be, he knows no longer any fear. ~ Brihadaranyaka Upanishad, the Eternal Wisdom
1488:Without discipline no proper work is possible. Without discipline no proper life is possible.
And above all, without discipline no Sadhana is possible. ~ The Mother,
1489:You must obey God, above the public and all other masters, or lose your souls for the responsibility which rests upon you for the present and future welfare of your children. ~ Sebastian Dabovich,
1490:All debts must be paid. All that one has inflicted one has to suffer, before one can become free. So those who wish for freedom can only say: Let what comes come; I will accept it. ~ Rodney Collin,
1491:All ran like hopes that hunt a lurking chance; ~ Sri Aurobindo, Savitri, 02.06,
1492:All spiritual teachings are only meant to make us retrace our steps to our Original Source. We need not acquire anything new, only give up false ideas and useless accretions. ~ Sri Ramana Maharshi,
1493:All that is necessary is the stern belief that you are the Self.
Say rather that the other activities throw a veil on you. ~ Sri Ramana Maharshi, Talks, 406,
1494:A lover must embrace willingly all that is difficult and bitter for the sake of the Beloved, and he should not turn away from Him because of adversities. ~ Thomas A Kempis, The Imitation of Christ,
1495:But Muslims and pagans accept neither one, so we must turn to natural reason, to which all men are forced to give their assent ~ Saint Thomas Aquinas, (ScG 1.2).,
1496:By studying carefully what Sri Aurobindo has said on all subjects one can easily reach a complete knowledge of the things of this world.
   ~ The Mother, On Education, [T5],
1497:Gratitude: it is you who open all the closed doors and let the Grace which saves penetrate deeply.
   ~ The Mother, Words Of The Mother II, Gratitude and Faithfulness, [T5],
1498:If God had deprived the world of all those things which proved an occasion of sin, the universe would have been imperfect ~ Saint Thomas Aquinas, (ST 1.92.1ad3).,
1499:My child, do not give way to evil desire, for it leads to fornication. And do not use obscene language, or let your eye wander, for from all these come adulteries. ~ Didache of the Twelve Apostles,
1500:No radiance of the Spirit can dissipate the darkness of the soul below unless all egoistic thought has fled out of it. ~ Book of Golden Precepts, the Eternal Wisdom

*** WISDOM TROVE ***

1:All things must pass. ~ buddha, @wisdomtrove
2:All war is deception. ~ sun-tzu, @wisdomtrove
3:All art is erotic. ~ pablo-picasso, @wisdomtrove
4:All men are born good. ~ confucius, @wisdomtrove
5:Courage conquers all things. ~ ovid, @wisdomtrove
6:In season, all is good. ~ sophocles, @wisdomtrove
7:We are all star stuff. ~ carl-sagan, @wisdomtrove
8:We're all mad here. ~ lewis-carroll, @wisdomtrove
9:I am all astonishment. ~ jane-austen, @wisdomtrove
10:Time that devours all things. ~ ovid, @wisdomtrove
11:All time is unreedemable. ~ t-s-eliot, @wisdomtrove
12:Do all things with love. ~ og-mandino, @wisdomtrove
13:I write all my sermons. ~ joel-osteen, @wisdomtrove
14:Shatter all your fear. ~ robin-sharma, @wisdomtrove
15:The air is all softness. ~ john-keats, @wisdomtrove
16:Time heals all wounds. ~ stephen-king, @wisdomtrove
17:Time wounds all heels. ~ groucho-marx, @wisdomtrove
18:All art is propaganda. ~ george-orwell, @wisdomtrove
19:All geniuses die young. ~ groucho-marx, @wisdomtrove
20:I teach that all men are mad. ~ horace, @wisdomtrove
21:Much wants more and loses all. ~ aesop, @wisdomtrove
22:The same night awaits us all. ~ horace, @wisdomtrove
23:We all float down here! ~ stephen-king, @wisdomtrove
24:We are all fools in love ~ jane-austen, @wisdomtrove
25:All art is quite useless. ~ oscar-wilde, @wisdomtrove
26:All colours are arbitrary. ~ carl-sagan, @wisdomtrove
27:All skills are learnable. ~ brian-tracy, @wisdomtrove
28:All things are in all. ~ giordano-bruno, @wisdomtrove
29:All Thing Serve the Beam ~ stephen-king, @wisdomtrove
30:Love's all in all to women. ~ euripedes, @wisdomtrove
31:Third time pays for all ~ j-r-r-tolkien, @wisdomtrove
32:We all need each other. ~ leo-buscaglia, @wisdomtrove
33:All bibles are man-made. ~ thomas-edison, @wisdomtrove
34:All war is based on deception. ~ sun-tzu, @wisdomtrove
35:We are all special cases. ~ albert-camus, @wisdomtrove
36:All children are artists. ~ pablo-picasso, @wisdomtrove
37:All true work is sacred. ~ thomas-carlyle, @wisdomtrove
38:Nobody loses all the time. ~ e-e-cummings, @wisdomtrove
39:Novelty in all things is charming. ~ ovid, @wisdomtrove
40:All heiresses are beautiful. ~ john-dryden, @wisdomtrove
41:All men are the same age. ~ dorothy-parker, @wisdomtrove
42:A lover fears all that he believes. ~ ovid, @wisdomtrove
43:Compassion and love, that's all. ~ ram-das, @wisdomtrove
44:Time is the devourer of all things. ~ ovid, @wisdomtrove
45:We all carry fault within. ~ hannah-arendt, @wisdomtrove
46:You are loved. All is well. ~ esther-hicks, @wisdomtrove
47:All comparisons injure. ~ soren-kierkegaard, @wisdomtrove
48:All learning has an emotional base. ~ plato, @wisdomtrove
49:All things change, nothing perishes. ~ ovid, @wisdomtrove
50:All writing is dreaming ~ jorge-luis-borges, @wisdomtrove
51:Every joy is beyond all others. ~ c-s-lewis, @wisdomtrove
52:I don't have all the answers. ~ joel-osteen, @wisdomtrove
53:Is it all just a Magic Show? ~ john-wheeler, @wisdomtrove
54:Music and dance are all you need. ~ moliere, @wisdomtrove
55:Not all bits have equal value. ~ carl-sagan, @wisdomtrove
56:Time brings all things to pass. ~ aeschylus, @wisdomtrove
57:We of the craft are all crazy. ~ lord-byron, @wisdomtrove
58:All eternity is in the moment. ~ mary-oliver, @wisdomtrove
59:All extremes are dangerous. ~ virginia-woolf, @wisdomtrove
60:All great ideas are dangerous. ~ oscar-wilde, @wisdomtrove
61:All humor is rooted in pain. ~ richard-pryor, @wisdomtrove
62:All movements go too far. ~ bertrand-russell, @wisdomtrove
63:All's well that ends better. ~ j-r-r-tolkien, @wisdomtrove
64:All work is an act of philosophy. ~ ayn-rand, @wisdomtrove
65:Breathe. Let all of that fade. ~ leo-babauta, @wisdomtrove
66:Great Time makes all things dim. ~ sophocles, @wisdomtrove
67:I write with all my heart ~ ursula-k-le-guin, @wisdomtrove
68:We are all born cowards. ~ swami-vivekananda, @wisdomtrove
69:Above all else, be consistent. ~ stephen-king, @wisdomtrove
70:All of this is for fun anyway. ~ esther-hicks, @wisdomtrove
71:All things can corrupt perverse minds. ~ ovid, @wisdomtrove
72:All things flow, nothing abides. ~ heraclitus, @wisdomtrove
73:All truth waits in all things. ~ walt-whitman, @wisdomtrove
74:All writing is a form of prayer. ~ john-keats, @wisdomtrove
75:Hatred obscures all distinctions. ~ c-s-lewis, @wisdomtrove
76:Learn it all, then forget it all. ~ bruce-lee, @wisdomtrove
77:No one is as smart as all of us. ~ seth-godin, @wisdomtrove
78:Perfect reason avoids all extremes. ~ moliere, @wisdomtrove
79:Please all, and you will please none. ~ aesop, @wisdomtrove
80:Self praise is no praise at all. ~ lord-byron, @wisdomtrove
81:Style is to forget all styles. ~ jules-renard, @wisdomtrove
82:The eye altering, alters all. ~ william-blake, @wisdomtrove
83:The goal of all life is death ~ sigmund-freud, @wisdomtrove
84:The gods behold all righteous actions. ~ ovid, @wisdomtrove
85:This moment contains all moments. ~ c-s-lewis, @wisdomtrove
86:Time takes all and gives all ~ giordano-bruno, @wisdomtrove
87:We are all alike, on the inside. ~ mark-twain, @wisdomtrove
88:We should respect all people. ~ hellen-keller, @wisdomtrove
89:Act now, for now is all you have. ~ og-mandino, @wisdomtrove
90:All delays are dangerous in war. ~ john-dryden, @wisdomtrove
91:All is flux, nothing stays still. ~ heraclitus, @wisdomtrove
92:All kings is mostly rapscallions. ~ mark-twain, @wisdomtrove
93:All shall love me and despair. ~ j-r-r-tolkien, @wisdomtrove
94:A noble book! all men's book! ~ thomas-carlyle, @wisdomtrove
95:I hope you're all Republicans. ~ ronald-reagan, @wisdomtrove
96:No one is happy all his life long. ~ euripedes, @wisdomtrove
97:The people in my songs are all me. ~ bob-dylan, @wisdomtrove
98:We are all gathered to the same fold. ~ horace, @wisdomtrove
99:We are all made up of star stuff. ~ carl-sagan, @wisdomtrove
100:We are all museums of fear. ~ charles-bukowski, @wisdomtrove
101:All babies are Buddha babies. ~ joseph-campbell, @wisdomtrove
102:All complaining comes from pride. ~ joyce-meyer, @wisdomtrove
103:All history was at first oral. ~ samuel-johnson, @wisdomtrove
104:All in green went my love riding ~ e-e-cummings, @wisdomtrove
105:All men by nature desire knowledge. ~ aristotle, @wisdomtrove
106:All that glitters is sold as gold. ~ ogden-nash, @wisdomtrove
107:All the world loves a good loser. ~ kin-hubbard, @wisdomtrove
108:All things are in a state of flux. ~ heraclitus, @wisdomtrove
109:A sewer is a cynic. It tells All. ~ victor-hugo, @wisdomtrove
110:A unjust law, is no law at all. ~ martin-luther, @wisdomtrove
111:Death is the last limit of all things. ~ horace, @wisdomtrove
112:I love who I am and all that I do. ~ louise-hay, @wisdomtrove
113:Make greatness attainable by all. ~ john-wooden, @wisdomtrove
114:Memory is the mother of all wisdom. ~ aeschylus, @wisdomtrove
115:Not all men are worthy of love. ~ sigmund-freud, @wisdomtrove
116:To love at all is to be vulnerable. ~ c-s-lewis, @wisdomtrove
117:Truth is in all, But love is all. ~ sri-chinmoy, @wisdomtrove
118:Until you die .. it's all life. ~ kurt-vonnegut, @wisdomtrove
119:War is the father and king of all. ~ heraclitus, @wisdomtrove
120:You are all a lost generation. ~ gertrude-stein, @wisdomtrove
121:Above all shadows rides the sun. ~ j-r-r-tolkien, @wisdomtrove
122:A friend to all is a friend to none. ~ aristotle, @wisdomtrove
123:All battles are won before they start. ~ sun-tzu, @wisdomtrove
124:All change is in the screen. ~ swami-vivekananda, @wisdomtrove
125:All growth is a leap in the dark. ~ henry-miller, @wisdomtrove
126:All I am I owe to my mother. ~ george-washington, @wisdomtrove
127:All is flux, nothing is stationary. ~ heraclitus, @wisdomtrove
128:All this happened, more or less. ~ kurt-vonnegut, @wisdomtrove
129:At our best, we are all teachers. ~ maya-angelou, @wisdomtrove
130:Hope . . . never stops at all. ~ emily-dickinson, @wisdomtrove
131:I like to feel blonde all over. ~ marilyn-monroe, @wisdomtrove
132:I should not mind anything at all. ~ jane-austen, @wisdomtrove
133:Laziness is the mother of all evils. ~ sophocles, @wisdomtrove
134:None of us is smarter than all of us. ~ jim-rohn, @wisdomtrove
135:The child endures all things. ~ maria-montessori, @wisdomtrove
136:There are secrets in all families. ~ jane-austen, @wisdomtrove
137:There will never be no love at all. ~ bob-marley, @wisdomtrove
138:Time is the wisest of all counselors. ~ plutarch, @wisdomtrove
139:We're all important in god's eyes. ~ joyce-meyer, @wisdomtrove
140:All desire is a desire for the Self. ~ jean-klein, @wisdomtrove
141:All evil is good become cancerous. ~ isaac-asimov, @wisdomtrove
142:All Italians are plunderers. ~ napoleon-bonaparte, @wisdomtrove
143:All mothers are working mothers. ~ phyllis-diller, @wisdomtrove
144:All of our dreams can come true... ~ walt-disney, @wisdomtrove
145:All thinking men are atheists. ~ ernest-hemingway, @wisdomtrove
146:And all I loved, I loved alone. ~ edgar-allan-poe, @wisdomtrove
147:A person can't change all at once. ~ stephen-king, @wisdomtrove
148:Fatigue makes cowards of us all. ~ vince-lombardi, @wisdomtrove
149:Give it all up and you can have it all. ~ ram-das, @wisdomtrove
150:Ignorance, the root and stem of all evil. ~ plato, @wisdomtrove
151:It's all make believe, isn't it? ~ marilyn-monroe, @wisdomtrove
152:Reality is free of all delimitation. ~ longchenpa, @wisdomtrove
153:The best technique is none at all. ~ henry-miller, @wisdomtrove
154:Things Couples All Things Discordant ~ heraclitus, @wisdomtrove
155:Until death it is all life. ~ miguel-de-cervantes, @wisdomtrove
156:We're all just walking each other home. ~ ram-das, @wisdomtrove
157:We're all travelers, all sojourners. ~ max-lucado, @wisdomtrove
158:All habits gather by unseen degrees. ~ john-dryden, @wisdomtrove
159:All knowledge leads to self-knowledge. ~ bruce-lee, @wisdomtrove
160:All Marketers are liars tell stories. ~ seth-godin, @wisdomtrove
161:All that I seek is already within me. ~ louise-hay, @wisdomtrove
162:All that is gold does not glitter. ~ j-r-r-tolkien, @wisdomtrove
163:All that matters is love and work. ~ sigmund-freud, @wisdomtrove
164:All things are in common among friends. ~ diogenes, @wisdomtrove
165:All we got is the family unbroke. ~ john-steinbeck, @wisdomtrove
166:Enlightenment is intimacy with all things. ~ dogen, @wisdomtrove
167:He whom all hate all wish to see destroyed. ~ ovid, @wisdomtrove
168:Laughter is higher than all pain. ~ elbert-hubbard, @wisdomtrove
169:... love is banality to all outsiders. ~ mae-west, @wisdomtrove
170:Mere enthusiasm is the all in all. ~ william-blake, @wisdomtrove
171:Name the greatest of all inventors.   ~ mark-twain, @wisdomtrove
172:Observe all men, thyself most. ~ benjamin-franklin, @wisdomtrove
173:One and all have to face reality now. ~ bob-marley, @wisdomtrove
174:Opportunity has power over all things. ~ sophocles, @wisdomtrove
175:The coach is first of all a teacher. ~ john-wooden, @wisdomtrove
176:We are all prisoners of our thoughts. ~ sam-harris, @wisdomtrove
177:Admiration spoils all from infancy. ~ blaise-pascal, @wisdomtrove
178:All I can do is be me, whoever that is. ~ bob-dylan, @wisdomtrove
179:All is one . . . and I am that oneness. ~ tim-freke, @wisdomtrove
180:All love is vanquished by a succeeding love. ~ ovid, @wisdomtrove
181:All real progress must be slow. ~ swami-vivekananda, @wisdomtrove
182:All the fun's in how you say a thing ~ robert-frost, @wisdomtrove
183:But by all means, keep moving. ~ martin-luther-king, @wisdomtrove
184:..flowers that fly and all but sing. ~ robert-frost, @wisdomtrove
185:I did nothing. The Word did it all. ~ martin-luther, @wisdomtrove
186:Life is the sum of all your choices. ~ albert-camus, @wisdomtrove
187:Love is the whole and more than all. ~ e-e-cummings, @wisdomtrove
188:One hates an author that's all author. ~ lord-byron, @wisdomtrove
189:Perseverance, secret of all triumphs. ~ victor-hugo, @wisdomtrove
190:The source of all light is in the eye. ~ alan-watts, @wisdomtrove
191:They remember to do it all the time. ~ rhonda-byrne, @wisdomtrove
192:Throw everything away, forget about it all! ~ mooji, @wisdomtrove
193:We all like motorcycles to some degree. ~ bob-dylan, @wisdomtrove
194:All culture must have arisen from cult. ~ alan-moore, @wisdomtrove
195:All great peoples are conservative. ~ thomas-carlyle, @wisdomtrove
196:All is not gold that glisters. ~ miguel-de-cervantes, @wisdomtrove
197:All is well since all grows better ~ andrew-carnegie, @wisdomtrove
198:All is wholesome in the absence of excess. ~ moliere, @wisdomtrove
199:All that is not given is lost. ~ rabindranath-tagore, @wisdomtrove
200:Be the sun and all will see you. ~ fyodor-dostoevsky, @wisdomtrove
201:Custom doth make dotards of us all. ~ thomas-carlyle, @wisdomtrove
202:Don't Cry Darling, It's Blood All Right ~ ogden-nash, @wisdomtrove
203:Faithfulness and sincerity first of all. ~ confucius, @wisdomtrove
204:Honesty: The best of all the lost arts. ~ mark-twain, @wisdomtrove
205:How dark are all the ways of god to man! ~ euripedes, @wisdomtrove
206:I am deeply fulfilled by all that I do. ~ louise-hay, @wisdomtrove
207:I'm all alone, but I'm not lonely. ~ haruki-murakami, @wisdomtrove
208:I think the word rich is all relative. ~ joel-osteen, @wisdomtrove
209:It's only life. We all get through it. ~ dean-koontz, @wisdomtrove
210:The purpose of all wars, is peace. ~ saint-augustine, @wisdomtrove
211:The source of all knowing is in you. ~ eckhart-tolle, @wisdomtrove
212:Wherever you go, go with all your heart. ~ confucius, @wisdomtrove
213:You must never fear anything at all. ~ vernon-howard, @wisdomtrove
214:Above all, don't lie to yourself. ~ fyodor-dostoevsky, @wisdomtrove
215:Alas! how deeply painful is all payment! ~ lord-byron, @wisdomtrove
216:All artists need a room of their own ~ virginia-woolf, @wisdomtrove
217:All forms of fear produce fatigue. ~ bertrand-russell, @wisdomtrove
218:All government is an ugly necessity. ~ g-k-chesterton, @wisdomtrove
219:All language is but a poor translation. ~ franz-kafka, @wisdomtrove
220:All our dignity lies in our thoughts. ~ blaise-pascal, @wisdomtrove
221:All the fun is in how you say a thing. ~ robert-frost, @wisdomtrove
222:All things considered, nothing is beautiful. ~ horace, @wisdomtrove
223:All works of love are works of peace. ~ mother-teresa, @wisdomtrove
224:Even in the grave, all is not lost. ~ edgar-allan-poe, @wisdomtrove
225:For all have not the gift of martyrdom. ~ john-dryden, @wisdomtrove
226:Funerals are all abstract ceremony. ~ chuck-palahniuk, @wisdomtrove
227:God is pure, and the same to all. ~ swami-vivekananda, @wisdomtrove
228:I like honest men of all colors. ~ napoleon-bonaparte, @wisdomtrove
229:Illusion is the first of all pleasures. ~ oscar-wilde, @wisdomtrove
230:Ink is the great cure for all human ills. ~ c-s-lewis, @wisdomtrove
231:In the night all cats are gray. ~ miguel-de-cervantes, @wisdomtrove
232:Love can do all but raise the Dead. ~ emily-dickinson, @wisdomtrove
233:None of us are as creative as all of us. ~ steve-jobs, @wisdomtrove
234:Not I but the world says it: All is one. ~ heraclitus, @wisdomtrove
235:Oft hope is born when all is forlorn. ~ j-r-r-tolkien, @wisdomtrove
236:So long, and thanks for all the fish. ~ douglas-adams, @wisdomtrove
237:The rising tide lifts all the boats. ~ john-f-kennedy, @wisdomtrove
238:Time, waxing old, doth all things purify. ~ aeschylus, @wisdomtrove
239:Time will unveil all things to posterity. ~ euripedes, @wisdomtrove
240:To be alive at all is to have scars. ~ john-steinbeck, @wisdomtrove
241:To so perverse a sex all grace is vain. ~ john-dryden, @wisdomtrove
242:Above all, do not lie to yourself. ~ fyodor-dostoevsky, @wisdomtrove
243:A canter is the cure for all evil. ~ benjamin-disraeli, @wisdomtrove
244:All industry must be excited by hope. ~ samuel-johnson, @wisdomtrove
245:All objects lose by too familiar a view. ~ john-dryden, @wisdomtrove
246:All promise outruns performance. ~ ralph-waldo-emerson, @wisdomtrove
247:All sorrows are less with bread. ~ miguel-de-cervantes, @wisdomtrove
248:All tradition is merely the past. ~ jiddu-krishnamurti, @wisdomtrove
249:All virtue is summed up in dealing justly. ~ aristotle, @wisdomtrove
250:Anger is like fire. It burns all clean. ~ maya-angelou, @wisdomtrove
251:A place where we all go can't be bad. ~ robin-williams, @wisdomtrove
252:Better a broken promise than none at all. ~ mark-twain, @wisdomtrove
253:But all ladies think they weigh too much. ~ ogden-nash, @wisdomtrove
254:Economy is essential to all good art. ~ jerry-seinfeld, @wisdomtrove
255:GRACE: All you can do is take it. ~ charles-r-swindoll, @wisdomtrove
256:He who conquers self conquers all. ~ swami-vivekananda, @wisdomtrove
257:History after all is the true poetry. ~ thomas-carlyle, @wisdomtrove
258:I am in fact, a hobbit in all but size ~ j-r-r-tolkien, @wisdomtrove
259:In goodness there are all kinds of wisdom. ~ euripedes, @wisdomtrove
260:In the end, it's all about perseverance. ~ dean-koontz, @wisdomtrove
261:Mankind led on by gods err all too easily. ~ euripedes, @wisdomtrove
262:Not to be born is, past all prizing, best. ~ sophocles, @wisdomtrove
263:Peace if possible, truth at all costs. ~ martin-luther, @wisdomtrove
264:Peace is first of all the art of being. ~ henri-nouwen, @wisdomtrove
265:There is no law governing all things. ~ giordano-bruno, @wisdomtrove
266:This incompleteness is all we have. ~ charles-bukowski, @wisdomtrove
267:We are all born to be a blessing. ~ rachel-naomi-remen, @wisdomtrove
268:We are all mortals, and each is for himself. ~ moliere, @wisdomtrove
269:We are all pencils in the hand of God. ~ mother-teresa, @wisdomtrove
270:Went to church and fasted all day. ~ george-washington, @wisdomtrove
271:When schools flourish, all flourishes. ~ martin-luther, @wisdomtrove
272:All good things must come to an end. ~ geoffrey-chaucer, @wisdomtrove
273:All great success is preceded by failure. ~ brian-tracy, @wisdomtrove
274:All I want to do is change the world. ~ w-clement-stone, @wisdomtrove
275:All things are already complete in oneself. ~ confucius, @wisdomtrove
276:Beauty should be edible, or not at all. ~ salvador-dali, @wisdomtrove
277:Be kind to all and severe to thyself. ~ teresa-of-avila, @wisdomtrove
278:Do not put all your eggs in one basket. ~ warren-buffet, @wisdomtrove
279:Ideas are the beginning of all achievement. ~ bruce-lee, @wisdomtrove
280:I made all my generals out of mud. ~ napoleon-bonaparte, @wisdomtrove
281:I never really said all those things I said ~ confucius, @wisdomtrove
282:In the big picture we are all eternal. ~ frederick-lenz, @wisdomtrove
283:My God is love and sweetly suffers all. ~ sri-aurobindo, @wisdomtrove
284:Six feet of dirt make all men equal. ~ charles-spurgeon, @wisdomtrove
285:The lack of money is the root of all evil. ~ mark-twain, @wisdomtrove
286:The love of life is the root of all good. ~ joel-osteen, @wisdomtrove
287:Then fair is foul and all hell's let loose. ~ euripedes, @wisdomtrove
288:There seems no plan because it is all plan. ~ c-s-lewis, @wisdomtrove
289:The truth is outside of all fixed patterns. ~ bruce-lee, @wisdomtrove
290:The variety of all things forms a pleasure. ~ euripedes, @wisdomtrove
291:To be happy - that's all that matters. ~ audrey-hepburn, @wisdomtrove
292:To be sure, God exists in all beings. ~ sri-ramakrishna, @wisdomtrove
293:We are all happy if we but knew it. ~ fyodor-dostoevsky, @wisdomtrove
294:When one has no form, one can be all forms. ~ bruce-lee, @wisdomtrove
295:When the candles are out all women are fair. ~ plutarch, @wisdomtrove
296:All art worthy of the name is religious. ~ henri-matisse, @wisdomtrove
297:All empire is no more than power in trust. ~ john-dryden, @wisdomtrove
298:All existence is a manifestation of God. ~ sri-aurobindo, @wisdomtrove
299:All honor's wounds are self-inflicted. ~ andrew-carnegie, @wisdomtrove
300:All is bound by the law of causation ~ swami-vivekananda, @wisdomtrove
301:All knowledge degenerates into probability. ~ david-hume, @wisdomtrove
302:All men seek one goal: success or happiness. ~ aristotle, @wisdomtrove
303:All of life is a constant education. ~ eleanor-roosevelt, @wisdomtrove
304:All styles are good except the tiresome kind. ~ voltaire, @wisdomtrove
305:All the bloomy flush of life is fled. ~ oliver-goldsmith, @wisdomtrove
306:All the learn'd are cowards by profession. ~ john-dryden, @wisdomtrove
307:I disbelieve all holy men and holy books. ~ thomas-paine, @wisdomtrove
308:In all the silent manliness of grief. ~ oliver-goldsmith, @wisdomtrove
309:It's all about enjoying the powerful NOW. ~ esther-hicks, @wisdomtrove
310:Leadership is all about getting results. ~ peter-drucker, @wisdomtrove
311:Learned or unlearned we all must be scribbling. ~ horace, @wisdomtrove
312:Life isn't all fricasseed frogs and eel pie. ~ c-s-lewis, @wisdomtrove
313:Not all that have fallen are vanquished. ~ j-r-r-tolkien, @wisdomtrove
314:Our happiness depends on wisdom all the way. ~ sophocles, @wisdomtrove
315:Progress is the mother of all problems. ~ g-k-chesterton, @wisdomtrove
316:The happiest of all lives is a busy solitude. ~ voltaire, @wisdomtrove
317:There's no war that will end all wars. ~ haruki-murakami, @wisdomtrove
318:We all have some proper noun to blame. ~ chuck-palahniuk, @wisdomtrove
319:We all have souls of different ages ~ f-scott-fitzgerald, @wisdomtrove
320:We are all cells in the body of humanity ~ peace-pilgrim, @wisdomtrove
321:We are all connected, and we are all One. ~ rhonda-byrne, @wisdomtrove
322:We are all damaged goods in recovery. ~ charles-spurgeon, @wisdomtrove
323:What I do, I want to do with all my being. ~ elie-wiesel, @wisdomtrove
324:When prosperity comes, do not use all of it. ~ confucius, @wisdomtrove
325:Why not? After all, it belongs to him. ~ charlie-chaplan, @wisdomtrove
326:A coward judges all he sees by what he is. ~ stephen-king, @wisdomtrove
327:After all, God is God because he remembers. ~ elie-wiesel, @wisdomtrove
328:Ah, why Should life all labour be? ~ alfred-lord-tennyson, @wisdomtrove
329:All authors to their own defects are blind. ~ john-dryden, @wisdomtrove
330:All entities move and nothing remains still. ~ heraclitus, @wisdomtrove
331:all girls are beautiful in their own way ~ marilyn-monroe, @wisdomtrove
332:All is change; all yields its place and goes. ~ euripedes, @wisdomtrove
333:All knowledge, is ultimately, self knowledge. ~ bruce-lee, @wisdomtrove
334:All know the way, but few actually walk it. ~ bodhidharma, @wisdomtrove
335:All law has its essence in causation. ~ swami-vivekananda, @wisdomtrove
336:All religions have been made by men. ~ napoleon-bonaparte, @wisdomtrove
337:All words are pegs to hang ideas on. ~ henry-ward-beecher, @wisdomtrove
338:A safe fairyland is untrue to all worlds. ~ j-r-r-tolkien, @wisdomtrove
339:Charity is love; not all love is charity. ~ denis-diderot, @wisdomtrove
340:Christ became one of us to redeem all of us. ~ max-lucado, @wisdomtrove
341:Compassion is the ability to see how it all is. ~ ram-das, @wisdomtrove
342:For profit would I all his lust endure ~ geoffrey-chaucer, @wisdomtrove
343:God alone is real, and all else is illusion. ~ meher-baba, @wisdomtrove
344:He that rises late must trot all day. ~ benjamin-franklin, @wisdomtrove
345:I do not see the world at all; I invent it. ~ franz-kafka, @wisdomtrove
346:I had a dream, which was not at all a dream. ~ lord-byron, @wisdomtrove
347:Impudence is the worst of all human diseases. ~ euripedes, @wisdomtrove
348:It is wise to agree that all things are one. ~ heraclitus, @wisdomtrove
349:It takes all sorts (to make a world ~ miguel-de-cervantes, @wisdomtrove
350:Just remember, it all started with a mouse. ~ walt-disney, @wisdomtrove
351:Life is meant to be abundant in ALL areas. ~ rhonda-byrne, @wisdomtrove
352:Love conquers all things; let us own her dominion. ~ ovid, @wisdomtrove
353:Nobody lives forever, but we all shine on. ~ stephen-king, @wisdomtrove
354:Number, the most excellent of all inventions. ~ aeschylus, @wisdomtrove
355:Of all things love is the most potent. ~ maria-montessori, @wisdomtrove
356:Prayer is in all things, in all gestures. ~ mother-teresa, @wisdomtrove
357:Respect a man, and he will do all the more. ~ john-wooden, @wisdomtrove
358:The cause is hidden; the effect is visible to all. ~ ovid, @wisdomtrove
359:There is one basic cause of all effects. ~ giordano-bruno, @wisdomtrove
360:The winner's edge is all in the attitude, ~ denis-waitley, @wisdomtrove
361:Time in his aging overtakes all things alike. ~ aeschylus, @wisdomtrove
362:We are all geniuses up to the age of ten. ~ aldous-huxley, @wisdomtrove
363:Without God all things are permitted. ~ fyodor-dostoevsky, @wisdomtrove
364:You are my sun, my moon, and all my stars. ~ e-e-cummings, @wisdomtrove
365:All, as they say, that glitters is not gold. ~ john-dryden, @wisdomtrove
366:All bad poetry springs from genuine feeling. ~ oscar-wilde, @wisdomtrove
367:All comes out even at the end of the day. ~ thomas-carlyle, @wisdomtrove
368:All great and precious things are lonely. ~ john-steinbeck, @wisdomtrove
369:All great changes are preceded by chaos.   ~ deepak-chopra, @wisdomtrove
370:All is race - there is no other truth. ~ benjamin-disraeli, @wisdomtrove
371:All of them had a restlessness in common. ~ john-steinbeck, @wisdomtrove
372:All progress means war with society. ~ george-bernard-shaw, @wisdomtrove
373:Charity is love; not all love is charity. ~ thomas-aquinas, @wisdomtrove
374:Either do not attempt at all or go through with it. ~ ovid, @wisdomtrove
375:Enjoy all you have while pursuing all you want. ~ jim-rohn, @wisdomtrove
376:False hope is nicer than no hope at all. ~ edgar-allan-poe, @wisdomtrove
377:... faultless in spite of all her faults... ~ jane-austen, @wisdomtrove
378:Forsake all inhibitions, Pursue thy dreams. ~ walt-whitman, @wisdomtrove
379:Good-humor makes all things tolerable ~ henry-ward-beecher, @wisdomtrove
380:Good order is the foundation of all things. ~ edmund-burke, @wisdomtrove
381:He felt married to her, that was all. ~ f-scott-fitzgerald, @wisdomtrove
382:He made all countries where he came his own. ~ john-dryden, @wisdomtrove
383:I am a part of all that I have met. ~ alfred-lord-tennyson, @wisdomtrove
384:Idleness is the heaviest of all oppressions. ~ victor-hugo, @wisdomtrove
385:If wishes were fishes, we'd all cast nets. ~ frank-herbert, @wisdomtrove
386:It all comes down to who's by your side. ~ nicholas-sparks, @wisdomtrove
387:I want to be all used up when I die. ~ george-bernard-shaw, @wisdomtrove
388:I wish we had all been born birds instead. ~ kurt-vonnegut, @wisdomtrove
389:Learn to write well, or not to write at all. ~ john-dryden, @wisdomtrove
390:Liberals have many tails and chase them all. ~ h-l-mencken, @wisdomtrove
391:Love is the heartbeat of all life. ~ paramahansa-yogananda, @wisdomtrove
392:Most of all, I can choose my thoughts. ~ elizabeth-gilbert, @wisdomtrove
393:No one is free until we are all free. ~ martin-luther-king, @wisdomtrove
394:Nothing to build, and all things to destroy. ~ john-dryden, @wisdomtrove
395:Patient endurance attends to all things. ~ teresa-of-avila, @wisdomtrove
396:Prohibition is better than no liquor at all. ~ will-rogers, @wisdomtrove
397:Success equals goals; all else is commentary ~ brian-tracy, @wisdomtrove
398:The artist after all is a solitary being. ~ virginia-woolf, @wisdomtrove
399:The day is gone, and all its sweets are gone! ~ john-keats, @wisdomtrove
400:There is the sky, which is all men's together. ~ euripedes, @wisdomtrove
401:The secret of all good writing is sound judgment. ~ horace, @wisdomtrove
402:The wisdom to quit is all we have left. ~ charles-bukowski, @wisdomtrove
403:What I am after, above all, is expression. ~ henri-matisse, @wisdomtrove
404:After all is said and done, more is said than done. ~ aesop, @wisdomtrove
405:All clean and comfortable I sit down to write. ~ john-keats, @wisdomtrove
406:All diseases run into one, old age.   ~ ralph-waldo-emerson, @wisdomtrove
407:All God wants of man is a peaceful heart. ~ meister-eckhart, @wisdomtrove
408:All souls have the capacity to be great souls. ~ gary-zukav, @wisdomtrove
409:All stress begins with one negative thought. ~ rhonda-byrne, @wisdomtrove
410:All suffering is born of desire. ~ sri-nisargadatta-maharaj, @wisdomtrove
411:All that foreign oil controlling American soil. ~ bob-dylan, @wisdomtrove
412:All the best lyrics are written in ten minutes. ~ brian-eno, @wisdomtrove
413:All things may corrupt when minds are prone to evil. ~ ovid, @wisdomtrove
414:Art can teach without at all ceasing to be art. ~ c-s-lewis, @wisdomtrove
415:Be gentle to all and stern with yourself. ~ teresa-of-avila, @wisdomtrove
416:Come on in girls, and leave all hope behind. ~ groucho-marx, @wisdomtrove
417:Do all you can to make your dreams come true. ~ joel-osteen, @wisdomtrove
418:For even the very wise cannot see all ends. ~ j-r-r-tolkien, @wisdomtrove
419:Happiness is the most insidious prison of all. ~ alan-moore, @wisdomtrove
420:Hinduism is the mother of all religions ~ swami-vivekananda, @wisdomtrove
421:How is this to be accomplished? Let all else go! ~ plotinus, @wisdomtrove
422:If things are real, they're there all the time. ~ c-s-lewis, @wisdomtrove
423:If we couldn't laugh we would all go insane. ~ robert-frost, @wisdomtrove
424:Ignorance is the mother of all evils. ~ michel-de-montaigne, @wisdomtrove
425:I mean we all need a second chance sometimes. ~ joel-osteen, @wisdomtrove
426:In a certain sense all men are historians. ~ thomas-carlyle, @wisdomtrove
427:I tell you folks, all politics is applesauce. ~ will-rogers, @wisdomtrove
428:Liberty of any kind is never lost all at once. ~ david-hume, @wisdomtrove
429:My wonder button is being pushed all the time. ~ carl-sagan, @wisdomtrove
430:Of all bad men religious bad men are the worst. ~ c-s-lewis, @wisdomtrove
431:Of all God's creatures, Man alone is poor. ~ thomas-carlyle, @wisdomtrove
432:Oh, I may be devout, but I am human all the same. ~ moliere, @wisdomtrove
433:Practice moderation in all things except love. ~ gary-zukav, @wisdomtrove
434:Self-sufficiency is the greatest of all wealth . ~ epicurus, @wisdomtrove
435:The glamour of it all! New York! America! ~ charlie-chaplan, @wisdomtrove
436:The greatest risk is to risk nothing at all ~ leo-buscaglia, @wisdomtrove
437:There is music in all things, if men had ears. ~ lord-byron, @wisdomtrove
438:The wife should yield in all things to her lord ~ euripedes, @wisdomtrove
439:This is an IMAGINARY STORY... aren't they all? ~ alan-moore, @wisdomtrove
440:Time, which sees all things, has found you out. ~ sophocles, @wisdomtrove
441:When there is no desire, all things are at peace. ~ lao-tzu, @wisdomtrove
442:When we are asleep, we are all equal. ~ miguel-de-cervantes, @wisdomtrove
443:You women are all the same, if bed's all right, ~ euripedes, @wisdomtrove
444:After all this, I won't start to hate you. ~ haruki-murakami, @wisdomtrove
445:All cases are unique and very similar to others. ~ t-s-eliot, @wisdomtrove
446:All government, of course, is against liberty. ~ h-l-mencken, @wisdomtrove
447:All great things are done for their own sake. ~ robert-frost, @wisdomtrove
448:All great truths begin as blasphemies. ~ george-bernard-shaw, @wisdomtrove
449:All heartache is caused by wrong viewpoints. ~ vernon-howard, @wisdomtrove
450:All history . . . is an inarticulate Bible. ~ thomas-carlyle, @wisdomtrove
451:All human laws are nourished by one divine law. ~ heraclitus, @wisdomtrove
452:All I think of ever is that I love you. ~ f-scott-fitzgerald, @wisdomtrove
453:All known existence points beyond itself. ~ reinhold-niebuhr, @wisdomtrove
454:All men know their children mean more than life. ~ euripedes, @wisdomtrove
455:All power is His and within His command. ~ swami-vivekananda, @wisdomtrove
456:A rose with all its sweetest leaves yet folded. ~ lord-byron, @wisdomtrove
457:But learn that to die is a debt we must all pay. ~ euripedes, @wisdomtrove
458:Don't put all your eggs in one basket. ~ miguel-de-cervantes, @wisdomtrove
459:Everybody has won, and all must have prizes. ~ lewis-carroll, @wisdomtrove
460:Home is the grandest of all institutions. ~ charles-spurgeon, @wisdomtrove
461:Humility is the solid foundation of all virtues. ~ confucius, @wisdomtrove
462:I am the oneness of being arising as all beings. ~ tim-freke, @wisdomtrove
463:I have to hurry all day to get time to pray. ~ martin-luther, @wisdomtrove
464:It is all ablaze with grateful adoration. ~ charles-spurgeon, @wisdomtrove
465:Knowing yourself is the beginning of all wisdom. ~ aristotle, @wisdomtrove
466:Lack of money is the root of all evil. ~ george-bernard-shaw, @wisdomtrove
467:May all that have life be delivered from suffering. ~ buddha, @wisdomtrove
468:Of all the home remedies, a good wife is best. ~ kin-hubbard, @wisdomtrove
469:Opportunity is the best captain of all endeavor. ~ sophocles, @wisdomtrove
470:Time is an herb that cures all Diseases. ~ benjamin-franklin, @wisdomtrove
471:We are all at times unconscious prophets. ~ charles-spurgeon, @wisdomtrove
472:You shall above all things be glad and young. ~ e-e-cummings, @wisdomtrove
473:Above all, India is the land of religion. ~ swami-vivekananda, @wisdomtrove
474:Action is the foundational key to all success. ~ tony-robbins, @wisdomtrove
475:All bad writers are in love with the epic. ~ ernest-hemingway, @wisdomtrove
476:All men are enemies. All animals are comrades ~ george-orwell, @wisdomtrove
477:All misery and pain come from attachment. ~ swami-vivekananda, @wisdomtrove
478:All of us need to grow continuously in our lives. ~ les-brown, @wisdomtrove
479:All progression is in the relative world. ~ swami-vivekananda, @wisdomtrove
480:All that is not eternal is eternally out of date. ~ c-s-lewis, @wisdomtrove
481:All the power is with the sex that wears the beard. ~ moliere, @wisdomtrove
482:All virtue which is impracticable is spurious. ~ edmund-burke, @wisdomtrove
483:A nation without borders is no nation at all. ~ ronald-reagan, @wisdomtrove
484:A thing well said will be wit in all languages. ~ john-dryden, @wisdomtrove
485:Conscience doth make cowards of us all. ~ william-shakespeare, @wisdomtrove
486:Decisions can be a major challenge for all of us. ~ les-brown, @wisdomtrove
487:Desire nothing, give up all desires and be happy. ~ sivananda, @wisdomtrove
488:Every man is guilty of all the good he did not do. ~ voltaire, @wisdomtrove
489:Every man should be capable of all ideas. ~ jorge-luis-borges, @wisdomtrove
490:Fear is the friction in all transitions. ~ rachel-naomi-remen, @wisdomtrove
491:For a host, above all, must be kind to his guests. ~ dr-seuss, @wisdomtrove
492:Hey everybody, we're all gonna get laid! ~ rodney-dangerfield, @wisdomtrove
493:I AM! YOU ARE! AND LOVE: IS ALL: THAT MATTERS! ~ richard-bach, @wisdomtrove
494:If at all possible, commune with nature daily. ~ robin-sharma, @wisdomtrove
495:If you have love you will do all things well. ~ thomas-merton, @wisdomtrove
496:In this ocean of hours I'm all the time drinking. ~ bob-dylan, @wisdomtrove
497:Irregularity is the basis of all art. ~ pierre-auguste-renoir, @wisdomtrove
498:Is anyone in all the world safe from unhappiness? ~ sophocles, @wisdomtrove
499:Look up on high, and thank the God of all. ~ geoffrey-chaucer, @wisdomtrove
500:Man is, above all, he who creates. ~ antoine-de-saint-exupery, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:All life is Yoga. ~ Sri Aurobindo,
2:All my lies are white ~ C D Reiss,
3:All shall be well. ~ Louise Penny,
4:all show of decorum ~ Ron Chernow,
5:All that I am ~ John Quincy Adams,
6:All the literati keep ~ W H Auden,
7:Christ about Whom all ~ A W Tozer,
8:He is pure of all name. ~ The Bab,
9:I am all or nothing ~ Jude Morgan,
10:It was all for you. ~ Yvonne Woon,
11:Now is all I have. ~ Heidi Heilig,
12:That’s all it was. ~ Steven James,
13:We can all be hurt. ~ Mary Balogh,
14:What does it all ~ Lawrence Block,
15:Wife trumps all. ~ Natasha Anders,
16:All art is erotic. ~ Pablo Picasso,
17:All hail Discordia! ~ Gregory Hill,
18:All I have is a voice. ~ W H Auden,
19:All in all, I'd say, ~ Anne Sexton,
20:all in good fun, ~ Claudia Rankine,
21:All men are born good. ~ Confucius,
22:All men love themselves. ~ Plautus,
23:All men make mistakes. ~ Sophocles,
24:all mistakes are my own ~ Lisa See,
25:All pity is self-pity. ~ W H Auden,
26:All Poets are mad. ~ Robert Burton,
27:All power is a test. ~ Brent Weeks,
28:All things are one, ~ Paulo Coelho,
29:All things are one. ~ Paulo Coelho,
30:All you need is love ~ The Beatles,
31:And all now is war ~ Charles Olson,
32:And all was well. ~ Cornelia Funke,
33:chewing on all ~ Lauraine Snelling,
34:Heil Hitler, Y'all ~ Matt Fraction,
35:He is pure of all name. ~ The Bab,
36:I like all of you". ~ Karina Halle,
37:I’m all in, peekôn. ~ Kresley Cole,
38:I'm not brave at all. ~ Matt Nagle,
39:I trust all joy ~ Theodore Roethke,
40:Love conquers all things. ~ Virgil,
41:Of all the medicines ~ Sri Chinmoy,
42:We all do fade as a leaf. ~ Isaiah,
43:We all make mistakes. ~ Kofi Annan,
44:We are all bystanders. ~ Anonymous,
45:We're all different. ~ Lisa Jewell,
46:We're all Flintstones. ~ Liu Cixin,
47:We're all hangmen. ~ Lauren Oliver,
48:we're all mad here ~ Lewis Carroll,
49:All bayonets are bad. ~ W S Gilbert,
50:all cops part shrink? ~ Mary Burton,
51:All Ghosts Are Gray ~ Andrew Barger,
52:All hell broke loose. ~ John Milton,
53:All I am is in the way. ~ Anonymous,
54:All junkies are nuts. ~ Dean Koontz,
55:All live by seeming. ~ Walter Scott,
56:All men are dogs, ~ Christina Stead,
57:All men must die. ~ Charlotte Bront,
58:All parties are good. ~ Bill Murray,
59:All passion is madness. ~ H G Wells,
60:All reality is a game. ~ Iain Banks,
61:All short stories long. ~ Ali Smith,
62:all the soldiers ~ Robert Muchamore,
63:All this for a kiss. ~ Tahereh Mafi,
64:All women are rebels. ~ Oscar Wilde,
65:All you have is your fire ~ Hozier,
66:All you need is love. ~ John Lennon,
67:All you need is love. ~ The Beatles,
68:And we all died. How ~ Rick Riordan,
69:Courage conquers all things. ~ Ovid,
70:Courage conquers all things: ~ Ovid,
71:Deja Vu All Over Again ~ Yogi Berra,
72:First of all, who's your A&R? ~ GZA,
73:I know all the critics. ~ Dana Hill,
74:I love all of you. ~ Krista Ritchie,
75:In season, all is good. ~ Sophocles,
76:It’s all in the cock. ~ Celia Aaron,
77:Love is all you need. ~ The Beatles,
78:Misdirect ALL the time. ~ Fred Kaps,
79:Moderation in all things. ~ Terence,
80:Root of All Evil? ~ Richard Dawkins,
81:Someday it all comes. ~ Joan Didion,
82:This moment is all there is. ~ Rumi,
83:We are all bat people. ~ Hank Green,
84:We are all Hangmen. ~ Lauren Oliver,
85:We are all mad here ~ Lewis Carroll,
86:We are all star stuff. ~ Carl Sagan,
87:We're all mad here. ~ Lewis Carroll,
88:We’re all mad here. ~ Lewis Carroll,
89:We're all weird. ~ John O Callaghan,
90:You’re all they have, ~ Rick Yancey,
91:All boys are pathetic. ~ Larry Doyle,
92:All da cows love Leo. ~ Rick Riordan,
93:All done by kindness. ~ David Devant,
94:All for all, always. ~ Martha N Beck,
95:All hurt is brain hurt. ~ John Green,
96:All life is an experiment. ~ Ken Liu,
97:All memory is fiction. ~ Kwame Dawes,
98:All she wanted was sax. ~ Billy Joel,
99:All that’s left is ‘we. ~ Kim Holden,
100:All you need is love. ~ Cynthia Hand,
101:All you own is yourself. ~ Rupi Kaur,
102:Electric jugs for all. ~ Bill Bryson,
103:God is all and all is God. ~ Eckhart,
104:Grief isn't all tears. ~ Patti Smith,
105:I am against all war. ~ Sophia Loren,
106:I am all astonishment. ~ Jane Austen,
107:I'm all about the fans. ~ Phife Dawg,
108:I'm all about wellness. ~ Nina Agdal,
109:It's all too much. ~ George Harrison,
110:Light is all memory. ~ Iain Sinclair,
111:Love costs all we are ~ Maya Angelou,
112:Man is all symmetry ~ George Herbert,
113:Moderation in all things ~ Aristotle,
114:of all this?” Gilpin ~ Gillian Flynn,
115:passion is all consuming ~ Anya Bast,
116:pulchritudinous—all ~ Jennifer Shirk,
117:Technique conquers all. ~ Caio Terra,
118:Time bears away all things. ~ Virgil,
119:Time is all you have. ~ Randy Pausch,
120:Time wounds all heals. ~ Tracy Letts,
121:Time wounds all heels. ~ John Lennon,
122:We all do what we do. ~ Ray Bradbury,
123:We all want to be seen. ~ Emma Cline,
124:We can't all do everything. ~ Virgil,
125:winner-takes-all society ~ Anonymous,
126:you are the all of me ~ Jay Kristoff,
127:You're all you've got. ~ Ann Landers,
128:All girls want to be sexy. ~ Kid Rock,
129:All I need here is you ~ Claudia Gray,
130:All life is sorrow. ~ L E Modesitt Jr,
131:All men are difficult. ~ Sharon Gless,
132:All middle men are bad. ~ Syd Barrett,
133:All my games are real ~ Bobby Fischer,
134:All pain is the same. ~ Oprah Winfrey,
135:All plots are cliche. ~ Jincy Willett,
136:All things are possible. ~ Libba Bray,
137:All time is unreedemable. ~ T S Eliot,
138:All who love have lied. ~ Anne Sexton,
139:All writing is filth ~ Antonin Artaud,
140:All ye that pass by! ~ John Masefield,
141:Are we not all things ~ Leigh Bardugo,
142:Beyond all things is the sea ~ Seneca,
143:Dinah had all the class. ~ Lorna Luft,
144:Do all things with love. ~ Og Mandino,
145:for all other women. He ~ Mary Balogh,
146:Here all is strange. ~ Samuel Beckett,
147:Her snooch got all warm ~ Sandra Hill,
148:I hate all sidekicks. ~ Patton Oswalt,
149:I travel all the time. ~ Guy Kawasaki,
150:It’s all about us now. ~ Belle Aurora,
151:My idols are all older. ~ Kelly Lynch,
152:No weekend, all weakened. ~ Toba Beta,
153:Patience is all. ~ Rainer Maria Rilke,
154:Shatter all your fear. ~ Robin Sharma,
155:So, how did you all meet? ~ Donna Air,
156:Stupid, all-knowing god. ~ Laura Kaye,
157:That all you got...Bub? ~ Joss Whedon,
158:The air is all softness. ~ John Keats,
159:The Way of All Flesh ~ Rebecca Skloot,
160:Throw Them All Out, ~ Peter Schweizer,
161:Time heals all things. ~ Champ Bailey,
162:Time heals all wounds. ~ Stephen King,
163:Time wounds all heels. ~ Groucho Marx,
164:We all have our demons. ~ Jim Butcher,
165:We all live downstream ~ David Suzuki,
166:We all serve someone. ~ Leigh Bardugo,
167:We are all connected. ~ Regina Taylor,
168:We Are All Infinite ~ Stephen Chbosky,
169:Y'ALL ARE JUST BITTER. ~ Seth Rollins,
170:You are all Buddhas. ~ Gautama Buddha,
171:All art is propaganda. ~ George Orwell,
172:All art is subversive. ~ Pablo Picasso,
173:All geniuses die young. ~ Groucho Marx,
174:All great art is praise. ~ John Ruskin,
175:all have magic inside us ~ J K Rowling,
176:All history is a lie! ~ Robert Walpole,
177:All I know is what I am getting. ~ RZA,
178:All In All Is All We Are ~ Kurt Cobain,
179:All is to be doubted. ~ Rene Descartes,
180:All knowledge hurts. ~ Cassandra Clare,
181:All Knowledge is dangerous ~ Jo Graham,
182:All life is temporary ~ Gautama Buddha,
183:All men are brutes. ~ Beatriz Williams,
184:All men hate the nagging. ~ Kevin Hart,
185:All men have need of the gods. ~ Homer,
186:All of life is a test. ~ Pittacus Lore,
187:All part of the service. ~ Peter David,
188:All right. I want you. ~ Monica Murphy,
189:All shall be well. ~ Julian of Norwich,
190:All suffering has an end. ~ Kay Arthur,
191:all-too-human powers ~ Haruki Murakami,
192:All women are sisters. ~ Juliet Aubrey,
193:All writing is rewriting. ~ John Green,
194:All yours, sweetheart. ~ Elena Kincaid,
195:are all contingent. ~ Ursula K Le Guin,
196:Are we not all things? ~ Leigh Bardugo,
197:back all he’d been ~ Sharon Kay Penman,
198:Be at your best at all times. ~ Selena,
199:Belgian stranger—all ~ Agatha Christie,
200:Be my wife, all my life. ~ Jodi Thomas,
201:Friends share all things. ~ Pythagoras,
202:God shall be all in all. ~ John Milton,
203:Honesty is all you need. ~ Cass Elliot,
204:I'm not a loner at all. ~ Hugh Jackman,
205:I owe it all to Jesus. ~ Aaron Neville,
206:I teach that all men are mad. ~ Horace,
207:It's all pretence you know ~ Anonymous,
208:It’s all right to wonder ~ Ally Condie,
209:I watch ESPN all day long. ~ Lil Wayne,
210:Joy in All Circumstances ~ Joyce Meyer,
211:Life isn't all haha hehe. ~ Meera Syal,
212:Much wants more and loses all. ~ Aesop,
213:Of all crimes the worst ~ Robert Frost,
214:One day it'll all make sense. ~ Common,
215:The same night awaits us all. ~ Horace,
216:The Self is all. ~ Sri Ramana Maharshi,
217:The writer is all alone. ~ V S Naipaul,
218:Use all of your senses. ~ Richard Louv,
219:victims, aren't we all? ~ James O Barr,
220:We all float down here! ~ Stephen King,
221:We all have secrets, ~ Paul Pilkington,
222:We all want to be seen. — ~ Emma Cline,
223:We are all dying of life. ~ John Jakes,
224:We are all fools in love ~ Jane Austen,
225:All adventurous women do. ~ Lena Dunham,
226:All art is quite useless. ~ Oscar Wilde,
227:All bombing is terrorism. ~ Suzy Kassem,
228:All choices intersect. ~ Samantha Sotto,
229:All colours are arbitrary. ~ Carl Sagan,
230:All da ladies love Leo!! ~ Rick Riordan,
231:All-devouring time, envious age, ~ Ovid,
232:All dreams are sinister. ~ Iris Murdoch,
233:All good art is abstract. ~ John Newman,
234:All I am is all we are. ~ Jamie McGuire,
235:All I get is tomorrow. ~ David Levithan,
236:All in all is all we are. ~ Kurt Cobain,
237:All invincible and stuff ~ Rick Riordan,
238:All love craves unity. ~ Fulton J Sheen,
239:All memory is prelude. ~ David W Blight,
240:All music comes from God. ~ Johnny Cash,
241:All my jewelry has stories. ~ Eva Green,
242:All one great big lie. ~ Bernard Madoff,
243:All sadness is a tantrum. ~ Byron Katie,
244:All salvation is temporary ~ John Green,
245:All that glisters is not gold. ~ Common,
246:All the ladies love Leo. ~ Rick Riordan,
247:All the sea-gods are dead. ~ Allen Tate,
248:All things are in all. ~ Giordano Bruno,
249:All Thing Serve the Beam ~ Stephen King,
250:All things must pass. ~ George Harrison,
251:All things obey fixed laws. ~ Lucretius,
252:All tomorrows start here. ~ Neil Gaiman,
253:All truth is God's truth. ~ John Calvin,
254:All water is holy water. ~ Rajiv Joseph,
255:And last of all comes death. ~ Anacreon,
256:And y'all scared I can tell ~ Jadakiss,
257:Balance in all things, ~ Starla Huchton,
258:Bless all useful objects, ~ Anne Sexton,
259:But he died, as all men do. ~ G P Ching,
260:Crazy gets all the knives. ~ Mira Grant,
261:from all parts and were ~ Stephen Crane,
262:fulfill all his promise. ~ Neal Pollack,
263:Greed kills us all. ~ Kentetsu Takamori,
264:He’s all hat and no cattle. ~ Lee Child,
265:He wants all or nothing. ~ Francis Chan,
266:He was all about engagement. ~ Bob Goff,
267:Human nature is all alike. ~ Mark Twain,
268:I-hate-you-with-all-my-soul ~ Anonymous,
269:I have no patience at all. ~ Alan Sugar,
270:I love all kinds of music. ~ Boz Scaggs,
271:In short, we are all goin. ~ John Green,
272:isnt love all ways difficlt ~ Anonymous,
273:It all floats down here! ~ Stephen King,
274:I think music all the time. ~ Roy Ayers,
275:It is all surmise. ~ Arthur Conan Doyle,
276:It's all about the money. ~ Joe Jackson,
277:It's all in the mind. ~ George Harrison,
278:It's all right to wonder. ~ Ally Condie,
279:Love does not conquer all. ~ Bill Maher,
280:Love makes all safe. ~ George MacDonald,
281:Love's all in all to women. ~ Euripides,
282:one pale woman all alone, ~ Oscar Wilde,
283:Religion is all bunk. ~ Thomas A Edison,
284:Size counts. That's all. ~ Gina Gershon,
285:The madness all over ~ Ernest Hemingway,
286:Things are rough all over. ~ S E Hinton,
287:Thinking is common to all. ~ Heraclitus,
288:Third time pays for all ~ J R R Tolkien,
289:Tonight I am all in flames. ~ Ana s Nin,
290:We all suffer our regrets. ~ Kiera Cass,
291:We are all fools in love. ~ Jane Austen,
292:We are all Michaelangelos. ~ Tom Peters,
293:We deal with them all, ~ David Baldacci,
294:We live in all we seek. ~ Annie Dillard,
295:we’re all mad here. I’m ~ Lewis Carroll,
296:We're all special cases. ~ Albert Camus,
297:Words are all we have. ~ Samuel Beckett,
298:Above all, don't lose hope ~ Yann Martel,
299:A friend loves at all times. ~ Anonymous,
300:All-American and all sex ~ Stylo Fantome,
301:All businessmen are scum. ~ Frank Dobson,
302:All Children are Artists ~ Pablo Picasso,
303:All food is comfort food. ~ Lewis Black,
304:All glory is fleeting. ~ George S Patton,
305:All God's Chillun got Rhythm. ~ Gus Kahn,
306:All great art is abstract. ~ Jean Renoir,
307:All I'm about is just the pen. ~ Pusha T,
308:All is flux, nothing stays still ~ Plato,
309:All is well that ends well ~ Emily Rodda,
310:All life is an emergency. ~ Peter Kreeft,
311:All life is structure. ~ L E Modesitt Jr,
312:All love abhors habit. ~ Christian Wiman,
313:All love is sweet ~ Percy Bysshe Shelley,
314:All night, my face next ~ Imtiaz Dharker,
315:All paths lead me to you. ~ Truth Devour,
316:All proofs rest on premises. ~ Aristotle,
317:All stories are true. ~ Patrick Rothfuss,
318:All the time it's a changing ~ Kate Bush,
319:All things are full of gods. ~ Aristotle,
320:All things deteriorate in time. ~ Virgil,
321:All things serve the beam ~ Stephen King,
322:All this and heaven too. ~ Matthew Henry,
323:All truth is profound. ~ Herman Melville,
324:All war is based on deception. ~ Sun Tzu,
325:All winners are trackers. ~ Darren Hardy,
326:All writers are insane! ~ Cornelia Funke,
327:All writing is pigshit. ~ Antonin Artaud,
328:A quiet mind cureth all. ~ Robert Burton,
329:Asleep? All the morning? ~ Gillian Cross,
330:A true god damn you all! ~ R A Salvatore,
331:Baseball has all the money. ~ Brett Hull,
332:By letting go, it all gets done. ~ Laozi,
333:Consistency is all I ask! ~ Tom Stoppard,
334:Convention is the ruler of all. ~ Pindar,
335:Did all this make sense? ~ Hermann Hesse,
336:Empty your mind of all thoughts. ~ Laozi,
337:He was all heat and hunger. ~ Katie Reus,
338:How can we all grow? ~ Marcus Buckingham,
339:I am in control at all times. ~ GG Allin,
340:I'd do it all over again. ~ Jodi Picoult,
341:Ignorance: the root of all evil. ~ Plato,
342:I hate all generalisations. ~ Arj Barker,
343:I just travel all the time. ~ Ivan Lendl,
344:I love all waste ~ Percy Bysshe Shelley,
345:I'm all in favor of NATO. ~ Donald Trump,
346:I ran with all my might. All ~ H G Wells,
347:It all adds up to normality. ~ Greg Egan,
348:It’s all in the mind.” ~ George Harrison,
349:It’s all part of it, man. ~ Jerry Garcia,
350:I was cured all right. ~ Anthony Burgess,
351:I wear black all the time. ~ Ivana Trump,
352:Justice for All in the World ~ Confucius,
353:love is all about timing ~ Karuho Shiina,
354:Love is all that matters. ~ China Forbes,
355:Nobody tells me f-k all! ~ Ozzy Osbourne,
356:Normal is all relative. ~ Alethea Kontis,
357:Nothing works all the time ~ Jean M Auel,
358:of all stars the most beautiful ~ Sappho,
359:One size does not fit all. ~ Frank Zappa,
360:Science is all metaphor. ~ Timothy Leary,
361:She said I wasn’t broken at all. ~ Tijan,
362:Someone loves us all. ~ Elizabeth Bishop,
363:Success excuses all risks. ~ Naomi Novik,
364:That all you got, George? ~ Muhammad Ali,
365:That's all there is. ~ Maggie Stiefvater,
366:The force of union conquers all. ~ Homer,
367:There is measure in all things. ~ Horace,
368:The world lies all before us. ~ Ron Rash,
369:To love God all-powerless. ~ Simone Weil,
370:We all have our limitations. ~ John Hurt,
371:We all have our secrets. ~ Leigh Bardugo,
372:We all have passions. ~ John Seely Brown,
373:We all love challenges. ~ Dwayne Johnson,
374:We all sang the songs of peace ~ Melanie,
375:We are all God's children. ~ Sri Chinmoy,
376:We are all precancerous. ~ George Carlin,
377:We are all special cases. ~ Albert Camus,
378:we are not all made alike ~ Willa Cather,
379:We’re all alone, he said. ~ Lauren Groff,
380:We’re all damaged, somehow. ~ Libba Bray,
381:We're all God's children. ~ Dolly Parton,
382:We...ruin...all...we touch. ~ V E Schwab,
383:You are all the Buddha. ~ Gautama Buddha,
384:Above all, respect thy sell. ~ Pythagoras,
385:All art is exploitation. ~ Sherman Alexie,
386:All Believers are Priests ~ Martin Luther,
387:all deaths are one's own. ~ Maureen Duffy,
388:all facts are created equal. ~ David Brin,
389:All green things brown. ~ Gregory Maguire,
390:All is One (Nature, God) ~ Baruch Spinoza,
391:All it takes is instinct. ~ Jed Rubenfeld,
392:All knowledge is but remembrance. ~ Plato,
393:All language is political. ~ Robin Lakoff,
394:All life is an experiment.’” “A ~ Ken Liu,
395:All life is an experiment. ~ Marc Aronson,
396:All life is problem solving ~ Karl Popper,
397:All literature is gossip. ~ Truman Capote,
398:ALL OF THE PRINCE OF BEL AIR ~ Will Smith,
399:All pain deserves to be felt ~ John Green,
400:All's well that ends well. ~ John Heywood,
401:All that shit starts in E. ~ Stephen King,
402:All true work is sacred. ~ Thomas Carlyle,
403:All You Can Do Is Jump ~ Monica Alexander,
404:All your wounds from craving love ~ Hafez,
405:and Jimmy had made it all ~ Fern Michaels,
406:And tell them all is well. ~ Stephen King,
407:A pox on all meads! ~ Christopher Paolini,
408:A quiet mind cureth all. ~ Robert Burton,
409:Are we all just satellites? ~ James Blunt,
410:Attention. That's all girls want. ~ Diplo,
411:But that was all. We ~ Marianne Delacourt,
412:By letting go it all gets done. ~ Lao Tzu,
413:déjà vu all over again. ~ William D Cohan,
414:Doggone it all! ~ Christopher Paul Curtis,
415:don’t have them all, yet. ~ John Sandford,
416:Football is all I know. ~ Brian McDermott,
417:God is the creator of all things. ~ Kelis,
418:happy all life for ever ~ James Patterson,
419:He wanted all the things, ~ Keira Andrews,
420:His eyes were all policeman. ~ Donna Leon,
421:I am all that I grok. ~ Robert A Heinlein,
422:I do all my own stunts! ~ Jennifer Garner,
423:I do all the better bears. ~ Jim Cummings,
424:I had it all and blew it. ~ Mickey Mantle,
425:I love all of the Earth. ~ Robert Ballard,
426:I loved you all over again ~ Maria Semple,
427:I'm all about the crockpot. ~ Nancy Grace,
428:I put all my sighs in a lockbox ~ Al Gore,
429:I think all my videos suck. ~ Bryan Adams,
430:It's all about the parking ~ Jon Boorstin,
431:It's all bullshit, folks. ~ George Carlin,
432:It’s all just a game. ~ Elizabeth Gilbert,
433:It's déjà vu all over again. ~ Yogi Berra,
434:It's kinda all about image. ~ Bam Margera,
435:Let us all be from somewhere. ~ Bob Hicok,
436:Life's all about 'me' anyway ~ Paul Arden,
437:make sure you’re all right. ~ Susan Lewis,
438:Maybe all love is hopeless. ~ Jess Walter,
439:Men that hazard all ~ William Shakespeare,
440:Mind is all that counts. ~ Robert Collier,
441:Money is the root of all good. ~ Ayn Rand,
442:Nature did all things well ~ Michelangelo,
443:Nobody loses all the time. ~ E E Cummings,
444:Nobody loses all the time. ~ e e cummings,
445:No man becomes bad all at once. ~ Juvenal,
446:No one is good all the time. ~ Sarah Fine,
447:Novelty in all things is charming. ~ Ovid,
448:Now is all that matters. ~ Kevin Michaels,
449:Now single up all lines! ~ Thomas Pynchon,
450:once all the Slytherins and ~ J K Rowling,
451:One chance is all we need. ~ Aimee Carter,
452:One chance is all you need. ~ Jesse Owens,
453:on the outside, and all of ~ Faith Martin,
454:Peace, that’s all I’m after. ~ Tim Winton,
455:The end crowns all, ~ William Shakespeare,
456:The pleasure’s been all mine, ~ E L James,
457:The Queen is above it all ~ Fabio Capello,
458:TIME WOUNDS ALL HEELS. ~ Charles Bukowski,
459:* {     transition: all 1s; } ~ Ben Frain,
460:War is all and king of all ~ Janet Morris,
461:Water is the best of all things. ~ Pindar,
462:We all need each other. ~ Leo F Buscaglia,
463:We all need to calm down! ~ Connor Franta,
464:We all owe death a life. ~ Salman Rushdie,
465:We are all eaters of souls. ~ Dan Simmons,
466:We are all WORKS- IN-PROGRESS ~ Anonymous,
467:We're all such products ~ Chuck Palahniuk,
468:What if all possible ~ Brenda Shaughnessy,
469:Yeah,we rate all right ~ Luis J Rodr guez,
470:You are all stardust. ~ Lawrence M Krauss,
471:You matter” is all he says. ~ Sara Raasch,
472:You the one in all, say who I am. ~ Rumi,
473:All actions are creative. ~ Sophia Amoruso,
474:All along the backwater, ~ Kenneth Grahame,
475:All babies are beautiful. ~ Jeanne Calment,
476:All bibles are man-made. ~ Thomas A Edison,
477:All bookshelves are magical. ~ Neil Gaiman,
478:All flesh is not venison. ~ George Herbert,
479:All heiresses are beautiful. ~ John Dryden,
480:All I said was, “I miss you. ~ Jim Butcher,
481:All language is a longing for home. ~ Rumi,
482:All love is immortal. ~ Shannon A Thompson,
483:All men are alike when asleep. ~ Aristotle,
484:all men are the same age. ~ Dorothy Parker,
485:All names mean something. ~ Salman Rushdie,
486:All of life is a story ~ Madeleine L Engle,
487:All of us begin somewhere. ~ Cameron Dokey,
488:All people are a single nation. ~ Aly Khan,
489:All people are half actors. ~ Dana Andrews,
490:All play means something. ~ Johan Huizinga,
491:All real living is meeting. ~ Martin Buber,
492:All Stories are True. ~ John Edgar Wideman,
493:All the fatt's in the fire. ~ John Marston,
494:All the hatin just fuels to my fire. ~ T I,
495:All the stories are true ~ Cassandra Clare,
496:All the world loves a clown. ~ Cole Porter,
497:All things are Nothing to Me ~ Max Stirner,
498:All this has been my fault. ~ Robert E Lee,
499:All virtues have a shadow. ~ Elaine N Aron,
500:All ways are the worst way. ~ Chris Howard,
501:All we behold is miracle. ~ William Cowper,
502:All you really have... is now. ~ Jay Asher,
503:A lover fears all that he believes. ~ Ovid,
504:a monster lives in us all. ~ Courtney Cole,
505:and that's all it takes. He ~ Penny Wylder,
506:And the breath of all mankind? ~ Anonymous,
507:Are all your stars shining? ~ J D Salinger,
508:at all!” I giggled. ~ Rachel Ren e Russell,
509:Baby, why are you all wet? ~ Dennis Lehane,
510:Burn it all down. Let it go. ~ Anissa Gray,
511:Change in all things is sweet. ~ Aristotle,
512:Cliché’s contain all truth, ~ Laird Barron,
513:Crops are all starting to die. ~ Anonymous,
514:Edmund was all in all. Fanny ~ Jane Austen,
515:Friends have all things in common. ~ Plato,
516:From all kinds of flowers, ~ Namkhai Norbu,
517:"Ganas is all you need." ~ Jaime Escalante,
518:gift all needs are met. ~ Joel S Goldsmith,
519:Happy! Of all the nonsense. ~ Ray Bradbury,
520:Humor is all about timing. ~ Steven Heller,
521:I am not a police fan at all. ~ Gaspar Noe,
522:I am not sleepy at all! ~ Deepika Padukone,
523:Ideas are the source of all things ~ Plato,
524:I don't feel hunky at all. ~ Matthew Lewis,
525:I do wear suits all the time. ~ Clive Owen,
526:I knew it was all or nothing. ~ Carl Froch,
527:I'm going to kill them all ~ Pittacus Lore,
528:In love we are all fools alike. ~ John Gay,
529:In war, all choices are evil. ~ David Hair,
530:It can't rain all the time. ~ James O Barr,
531:I think all politicians lie. ~ Nancy Grace,
532:It is epokhe all the way. ~ Sarah Bakewell,
533:It’s all about the Hustle. ~ Jennifer Foor,
534:It's all about training smart. ~ Tyson Gay,
535:It's all for the best. ~ Elizabeth Gilbert,
536:It’s all just chemicals. ~ Daniel H Wilson,
537:It was all for the games ~ Suzanne Collins,
538:Ken thrilled in all his being. ~ Zane Grey,
539:Let all your thinks be thanks. ~ W H Auden,
540:life is all about people. And ~ Kim Holden,
541:Love goes through all times ~ Kerstin Gier,
542:Lust makes cowards of us all. ~ James Lear,
543:Not all dangers are obvious. ~ Leah Cypess,
544:Not all kitsch is sweet. ~ Karsten Harries,
545:Not all pain is significant. ~ Scott Jurek,
546:Not all prisons have bars ~ Amanda Hocking,
547:NOT ALL WHO WANDER ARE LOST. ~ Sonja Yoerg,
548:Of all the girls I ever knew ~ Al Stewart,
549:Pardon all but thy selfe. ~ George Herbert,
550:rep” squad—the all-star ~ Malcolm Gladwell,
551:Rising tides lift all boats, ~ Chloe Neill,
552:Suffer all, and conquer all. ~ John Wesley,
553:The King's lost all his men ~ Nora Sakavic,
554:The readiness is all ~ William Shakespeare,
555:Time is the devourer of all things. ~ Ovid,
556:To know all is to forgive all. ~ Anonymous,
557:We all carry fault within. ~ Hannah Arendt,
558:We all do grow as humans. ~ David Koechner,
559:We all flow from one fountain. ~ John Muir,
560:We all have a shelf life. ~ Jennifer Niven,
561:We all have the same dreams. ~ Joan Didion,
562:We all live in wishableness, ~ Nina George,
563:We are ALL broadcasters. ~ Michelle Gielan,
564:We are all in our own reality. ~ Matt Haig,
565:We are all just side effects. ~ John Green,
566:We are all winners here. ~ Alfonso Ribeiro,
567:We're all born bald, baby. ~ Telly Savalas,
568:We´re all just side effects". ~ John Green,
569:We're all made stories. ~ Scott Westerfeld,
570:We're all so damned fragile. ~ Jim Butcher,
571:We shall die all the same. ~ Anton Chekhov,
572:when we all know you're fifty. ~ Anonymous,
573:All cruelty springs from weakness. ~ Seneca,
574:All doors open to courtesy. ~ Thomas Fuller,
575:all eternity is in the moment ~ Mary Oliver,
576:All fires burn out at last. ~ Sigrid Undset,
577:All for one, one for all. ~ Alexandre Dumas,
578:All go free when multitudes offend. ~ Lucan,
579:All good things pass away. ~ Philip Pullman,
580:All happiness is in the mind. ~ Yogi Bhajan,
581:All human life is precious. ~ George W Bush,
582:All I refuse and thee I choose. ~ L J Smith,
583:All -isms end up in schisms. ~ Huston Smith,
584:All I was was a mechanism. ~ Edward Snowden,
585:All learning has an emotional base. ~ Plato,
586:All light is available light. ~ Paul Strand,
587:All limitations are self-imposed. ~ Unknown,
588:All literature is political. ~ LeVar Burton,
589:All literature is protest. ~ Richard Wright,
590:All men of honor are alone. ~ F Paul Wilson,
591:All my instincts tell me no. ~ Kathryn Shay,
592:All of us are beggars here. ~ William James,
593:all the clouds in me are raining. ~ R H Sin,
594:All the stories are true. ~ Cassandra Clare,
595:All things are nothing to me. ~ Max Stirner,
596:All things change, nothing perishes. ~ Ovid,
597:All things change; nothing perishes. ~ Ovid,
598:All those who teach are hated. ~ Gene Wolfe,
599:All will be well.. In words of ~ The Mother,
600:All women speak two languages: ~ Mohja Kahf,
601:All writing is dreaming ~ Jorge Luis Borges,
602:All you need is a double barrel ~ Joe Biden,
603:All you really have...is now. ~ Laura Wiess,
604:A man is above all his will ~ Prabhavananda,
605:Avoid running at all times. ~ Satchel Paige,
606:Blessedness is within us all. ~ Patti Smith,
607:Bring on all the pretenders! ~ Taylor Swift,
608:Can't all beasts be tamed? ~ Robin McKinley,
609:Cause we all have wings ~ Michael Hutchence,
610:Compassion and love, that's all. ~ Ram Dass,
611:Crazy gets all the knives. ~ Seanan McGuire,
612:Death pays all debts. ~ Michel de Montaigne,
613:Details are all there are. ~ Taizan Maezumi,
614:Esteem all things that are good. ~ Tibullus,
615:Every joy is beyond all others. ~ C S Lewis,
616:Everything will be all right. ~ David Sheff,
617:Fair is fair; all love is war. ~ Kyle Busch,
618:Fear is the mother of all gods. ~ Lucretius,
619:God is the sum of all that is ~ Mike Dooley,
620:Greatness exists in all of us. ~ Will Smith,
621:Hate obscures all distinctions. ~ C S Lewis,
622:Human, all too human. ~ Friedrich Nietzsche,
623:I don't read fiction at all. ~ Brent Spiner,
624:It all comes down to this: ~ Harvey Mackay,
625:It all ends in tears anyway. ~ Jack Kerouac,
626:It happens all the time in heaven, ~ Hafez,
627:It's all a matter of history. ~ Anne Sexton,
628:It’s all so un-Victorian. ~ Caroline Kepnes,
629:Life's not all about money. ~ Ozzy Osbourne,
630:Longing is all that lasts. ~ Jennifer Stone,
631:Looks like you a cowboy after all. ~ G Neri,
632:Love God with all your mind. ~ J P Moreland,
633:Music and dance are all you need. ~ Moliere,
634:My message is all about peace. ~ Puff Daddy,
635:No law is quite appropriate for all. ~ Livy,
636:Not all bits have equal value. ~ Carl Sagan,
637:Not all who wonders are lost. ~ J K Rowling,
638:not all wounds gush blood ~ Haruki Murakami,
639:Not if I know myself at all. ~ Charles Lamb,
640:One for all and whatever else ~ James Riley,
641:Only the vulgar reveal all. ~ Bryant McGill,
642:Pchem is the root of all evil. ~ Daniel Lee,
643:See it, learn it, do it all! ~ Jamie McCall,
644:See me.”
“You’re all I see. ~ L B Dunbar,
645:So say we all,” she said. ~ Neal Stephenson,
646:Sportswriters are all geniuses. ~ The Onion,
647:The lie that started it all. ~ Sara Shepard,
648:The pleasure was all yours. ~ Jesse Ventura,
649:The readiness is all. ~ William Shakespeare,
650:The truth is, I am all sin. ~ Martin Luther,
651:Time brings all things to pass. ~ Aeschylus,
652:Timeliness is best in all matters. ~ Hesiod,
653:Truthfully, I love all animals. ~ Kat Von D,
654:Tutto va Bene, All is Well. ~ Sharon Creech,
655:We all do harm by being. ~ Ursula K Le Guin,
656:We all float down here Timmy ~ Stephen King,
657:We all know you went to India, ~ E Lockhart,
658:We are all acquaintances now ~ Irvine Welsh,
659:We are all bathed in the same light. ~ Rumi,
660:We are all debts owed to death. ~ Simonides,
661:We are all members of one body. ~ H G Wells,
662:We are all time’s subjects, ~ Chris Dietzel,
663:Well, au revoir, one and all. ~ P L Travers,
664:We of the craft are all crazy. ~ Lord Byron,
665:We're all fools for our dreams. ~ Anonymous,
666:We're all going to die. ~ Elizabeth Edwards,
667:We're all someone's monster ~ Leigh Bardugo,
668:Whatis the root of all these words? ~ Hafez,
669:When all else fails, look cute. ~ Jim Davis,
670:Why do you all push us around? ~ Rosa Parks,
671:Winning cures all problems. ~ Kevin Harvick,
672:You all have learned reliance ~ Cole Porter,
673:You own me, Amanda. All of me. ~ Jay McLean,
674:You're a Genius all the time ~ Jack Kerouac,
675:You're all he ever wants. ~ Cassandra Clare,
676:Acting is all about likability. ~ Clive Owen,
677:Actors, after all, dream. ~ Nastassja Kinski,
678:All aboard for one last trip. ~ Rick Riordan,
679:All activism is fake activism. ~ Cody Wilson,
680:All actual life is encounter. ~ Martin Buber,
681:All art is self-portraiture. ~ Kehinde Wiley,
682:All babies look like me. ~ Winston Churchill,
683:All beauty contains darkness. ~ Daniel Odier,
684:All change is for the worse. ~ Joseph Heller,
685:All Children Have Brain Damage! ~ Bill Cosby,
686:All disease begins in the gut. ~ Hippocrates,
687:All diseases begin in the gut. ~ Hippocrates,
688:All disease starts in the gut. ~ Hippocrates,
689:All eternity is in the moment. ~ Mary Oliver,
690:All extremes are dangerous. ~ Virginia Woolf,
691:All fate's reasons are human. ~ Jos Saramago,
692:All German women are beautiful. ~ Heidi Klum,
693:All good ideas are terrible... ~ Seth Godin,
694:All good ideas arrive by chance. ~ Max Ernst,
695:All great ideas are dangerous. ~ Oscar Wilde,
696:All humor is rooted in pain. ~ Richard Pryor,
697:All I know is I'm not a Marxist. ~ Karl Marx,
698:All I know is that I know nothing ~ Socrates,
699:All is but illusion and disaster. ~ Voltaire,
700:all i want...is mac and cheese ~ Kurt Cobain,
701:All knitting is choreography. ~ Clara Parkes,
702:All love shifts and changes. ~ Julie Andrews,
703:All mass is interaction. ~ Richard P Feynman,
704:All men are potential rapists. ~ Nandita Das,
705:All men will be sailors then ~ Leonard Cohen,
706:All movements go too far. ~ Bertrand Russell,
707:All mustaches annoyed Trump, ~ Michael Wolff,
708:All neurotics seek the religious ~ Carl Jung,
709:all of her ability to make ~ Christy Barritt,
710:All of nature is resurrection. ~ Brian Weiss,
711:All our sweetest hours fly fastest. ~ Virgil,
712:All perception is a gamble. ~ Edmund Husserl,
713:All photography is propaganda. ~ Martin Parr,
714:All piety and no sense... ~ Mary Ann Shaffer,
715:All power comes with a tithe. ~ Jay Kristoff,
716:All right cupcakes listen up! ~ Rick Riordan,
717:All romances end at marriage. ~ Thomas Hardy,
718:[...]all saints need sinners. ~ Alan W Watts,
719:All's love, yet all's law. ~ Robert Browning,
720:All's well that ends better. ~ J R R Tolkien,
721:All that rescues us is love. ~ Edward Hirsch,
722:All that shakes falles not. ~ George Herbert,
723:All the world's indeed a stage ~ Neil Peart,
724:All things found their ends. ~ Justin Cronin,
725:All truths wait in all things ~ Walt Whitman,
726:All warfare is based on deception. ~ Sun Tzu,
727:All work is an act of philosophy. ~ Ayn Rand,
728:All work is easy work. ~ Floyd Mayweather Jr,
729:All writers are vampires. ~ James Gandolfini,
730:All you have, is how you live. ~ Dean Koontz,
731:All you have to do is forgive. ~ Kate Jacobs,
732:All you have to do is today ~ Jennifer Niven,
733:All your tomorrows start here. ~ Neil Gaiman,
734:and all the people who were ~ Danielle Steel,
735:Build up virtue, and you master all. ~ Laozi,
736:By nature, all men long to know. ~ Aristotle,
737:Comedy was all I ever wanted. ~ Margaret Cho,
738:Come on, show me all you can do. ~ Anne Rice,
739:Death Makes Angels of us all. ~ Jim Morrison,
740:do: TAKE ALL YOUR VACATION TIME. ~ Anonymous,
741:Focusing is all about saying no ~ Steve Jobs,
742:Follow peace with all men. ~ Hebrews XII. 14,
743:Good clothes open all doors. ~ Thomas Fuller,
744:Great Time makes all things dim. ~ Sophocles,
745:Heart and mind overcome all. ~ Dan Henderson,
746:he missed her all over his body ~ John Green,
747:I am a stranger in all countries. ~ Xenophon,
748:I can't dance at all by myself. ~ Cat Deeley,
749:I did not lose myself all at once. ~ Amy Tan,
750:I don't watch much TV at all. ~ Jason Derulo,
751:I like to do all kinds of films. ~ Pam Grier,
752:I love you, Emmy, scars and all. ~ L D Davis,
753:I'm not a good mother at all. ~ Steve Harvey,
754:In death we're all equal. ~ Lisa Renee Jones,
755:In the dark, all cats are black. ~ John Cage,
756:I tried to forget about it all. ~ David Bell,
757:I unsettle all things. ~ Ralph Waldo Emerson,
758:I've loved reading all my life. ~ John Wayne,
759:I wish all men were like dogs. ~ Halle Berry,
760:I write with all my heart ~ Ursula K Le Guin,
761:Let the music diffuse all the tension. ~ Nas,
762:Like Niobe, all tears. ~ William Shakespeare,
763:Look with all your eyes, look. ~ Jules Verne,
764:Love all, trust a few. ~ William Shakespeare,
765:love is the biggest con of all ~ Ally Carter,
766:Love must risk all or perish. ~ Anthony Ryan,
767:Love sees all; hate is blind. ~ Janet Morris,
768:Modeling isn't all that tough. ~ Josie Maran,
769:My dreams are all follies. ~ Taylor Caldwell,
770:My style is all to myself. ~ John Lee Hooker,
771:My type is girls. All of them. ~ Nicola Yoon,
772:Nearness to God is common to us all, ~ Rumi,
773:Not all change is progress. ~ Woodrow Wilson,
774:Not all warriors used swords. ~ Debora Geary,
775:Oh, it's all been such a lark. ~ Ian Fleming,
776:On a good day I write, all day. ~ Nick Flynn,
777:Practically all SF is trash. ~ Stanislaw Lem,
778:Surprise is key in all art. ~ Oscar Niemeyer,
779:The best of all is God with us ~ John Wesley,
780:The divine is in all things. ~ Oprah Winfrey,
781:The sum of all sums is eternity. ~ Lucretius,
782:The sun has not yet set for all time. ~ Livy,
783:This girl. She's all I see. ~ Veronica Rossi,
784:Under it all was quagmire. ~ Henning Mankell,
785:Verbs. All of them tiring. ~ Charles Frazier,
786:We all came to watch her die. ~ Kenya Wright,
787:We all know how to be a child. ~ Mitch Albom,
788:We all suffer from dreams ~ Bernard Cornwell,
789:We are all alike on the inside. ~ Mark Twain,
790:We are all blockheads. ~ Michel de Montaigne,
791:We are all born cowards. ~ Swami Vivekananda,
792:We are all writing God's poem. ~ Anne Sexton,
793:We're all immortal until we die. ~ Emma Bull,
794:We're all someone's monster. ~ Leigh Bardugo,
795:We should respect all people. ~ Helen Keller,
796:We've all got our weaknesses. ~ Cynthia Hand,
797:With all this extra stressin ~ Tupac Shakur,
798:With God all things are possible ~ Anonymous,
799:You all saw him - he had a gun. ~ Bill Hicks,
800:You're a genius all the time. ~ Jack Kerouac,
801:You spend all this time with ~ Janelle Brown,
802:Above all else, be consistent. ~ Stephen King,
803:Above all, tell the truth. ~ Grover Cleveland,
804:Ahh! They're all just pins! ~ Terry Pratchett,
805:All America is much the same. ~ Quentin Crisp,
806:All art is made from anger. ~ Lawrence Weiner,
807:All beliefs are bald ideas. ~ Francis Picabia,
808:All cats are grey in the dark. ~ Thomas Lodge,
809:All changes have their melancholy ~ Amy Cuddy,
810:All critics should be assassinated. ~ Man Ray,
811:All dreams of the soul ~ William Butler Yeats,
812:All gods are one god. ~ Marion Zimmer Bradley,
813:All God’s children have shoes. ~ Stephen King,
814:All Gods were immortal. ~ Stanislaw Jerzy Lec,
815:All good things to those who wait. ~ Hannibal,
816:All heroes are shadows of Christ ~ John Piper,
817:All I know is that I know nothing. ~ Socrates,
818:All is beautiful and unceasing, ~ Jose Marti,
819:All is fair in love and war, ~ Barbara Devlin,
820:All is fish that comth to net. ~ John Heywood,
821:All isn't well with the world. ~ Ray Bradbury,
822:all is shoring up against decay ~ B S Johnson,
823:All I've ever needed is myself. ~ Amber Heard,
824:All liberation is loneliness ~ Tananarive Due,
825:All love stories are the same. ~ Paulo Coelho,
826:All men are created equal. ~ Thomas Jefferson,
827:All men by nature desire to know. ~ Aristotle,
828:All men desire by nature to know. ~ Aristotle,
829:All money is a matter of belief. ~ Adam Smith,
830:All of life is a wager ~ Christopher Hitchens,
831:All of life is interconnected. ~ Pema Ch dr n,
832:All of nature is God's art. ~ Dante Alighieri,
833:All of North Korea is a jail. ~ Kim Young sam,
834:All of them screamed by the end. ~ V E Schwab,
835:All of the stories are true ~ Cassandra Clare,
836:All of this is for fun anyway. ~ Esther Hicks,
837:All of us write wish fulfillment. ~ Lee Child,
838:All Philosophy is Biography ~ Peter J Carroll,
839:All poetry is a call to action. ~ Amor Towles,
840:All right then, I'll go to hell. ~ Mark Twain,
841:All right, then, I'll go to hell ~ Mark Twain,
842:All's well that begins well! ~ John C Maxwell,
843:ALL THAT HAPPENS MUST BE KNOWN. ~ Dave Eggers,
844:All that is one and one that is all. ~ Hermes,
845:All that’s left is the rest, ~ Jonas Jonasson,
846:All the joy you feel is a lie. ~ James Morris,
847:All the world's a stage ~ William Shakespeare,
848:All the world's not a stage. ~ Theodor Adorno,
849:All things can corrupt perverse minds. ~ Ovid,
850:All things flow, nothing abides. ~ Heraclitus,
851:All thinking begins with wondering ~ Socrates,
852:All truths wait in all things, ~ Walt Whitman,
853:All truths wait in all things. ~ Walt Whitman,
854:All we are is in the soul. ~ Honore de Balzac,
855:All we have is time. ~ Terry Tempest Williams,
856:All writing is a form of prayer. ~ John Keats,
857:All you really have . . . is now. ~ Jay Asher,
858:A place to keep all your secrets ~ Libba Bray,
859:A saint belongs to all humanity. ~ Elif Safak,
860:Boys... I hope you all just die. ~ Inio Asano,
861:breath, and all it had gotten was ~ Lee Child,
862:But youth makes fools of us all. ~ V E Schwab,
863:Clunk all wound up and ready to go! ~ RaeLynn,
864:Dammit All To Hell and Back Again! ~ J D Robb,
865:Death cancels all engagements. ~ Max Beerbohm,
866:Devout to all. Despise none. ~ Mahatma Gandhi,
867:Do it with passion or not at all. ~ Anonymous,
868:Films are all luck and anarchy. ~ Martin Amis,
869:For all find what they truly seek ~ C S Lewis,
870:From virtue all happy states arise. ~ Gampopa,
871:God has made all men to be happy. ~ Epictetus,
872:God is all and all is God. ~ Meister Eckhart,
873:Got No Where To Go But All Day To Get There ~,
874:Hatred obscures all distinctions. ~ C S Lewis,
875:Are we not all things? ~ Leigh Bardugo,
876:I do all my interviews on the toilet. ~ Slash,
877:I don't fear anybody... at all. ~ Frank Ocean,
878:I don't play tennis at all. ~ Brooklyn Decker,
879:I got rid of all those reporters. ~ Myrna Loy,
880:I heard when I talk, they all listen, ~ Torae,
881:I love all things Christmas. ~ Samantha Barks,
882:I love all types of music myself. ~ DJ Khaled,
883:I love you with all that I am, ~ Shelly Crane,
884:I'm an all-or-nothing person. ~ Taylor Kitsch,
885:I'm not a comic person at all. ~ Ciaran Hinds,
886:I'm not a feminist at all. ~ Kirsty Gallacher,
887:I'm so bored with it all. ~ Winston Churchill,
888:I’m yours, Clare. Take it all. ~ Aly Martinez,
889:In all abundance there is lack. ~ Hippocrates,
890:In all circumstances be wakeful. ~ Baha-ullah,
891:Indeed, all success comes from Allah Alone. ~,
892:In the end, We're all the same. ~ Ben Kweller,
893:I pretty much work all the time. ~ Julie Chen,
894:I suffer mornings most of all ~ Amanda Palmer,
895:It cannot rain all the time... ~ James O Barr,
896:It's all about the confidence. ~ Denise Bidot,
897:It's all in your head, Alice. ~ Lewis Carroll,
898:It’s turtles all the way down. ~ Lev Grossman,
899:I've got to be first. ALL the time. ~ Ty Cobb,
900:Kind eyes under all the mascara. ~ Jojo Moyes,
901:Learn it all, then forget it all. ~ Bruce Lee,
902:Let all God’s angels worship him. ~ Anonymous,
903:Let us kill all lawyers ~ William Shakespeare,
904:Life. In all it's mundane majesty. ~ J R Ward,
905:Life is all business. ~ Maharishi Mahesh Yogi,
906:Life is the sum of all choices ~ Albert Camus,
907:Look ... I got this all dirty. ~ Jill Shalvis,
908:Love makes heroes of us all. ~ Sheila Roberts,
909:Love makes liars of us all. ~ Cassandra Clare,
910:Love, the great savior of all. ~ Brandon Witt,
911:Make information free for all. ~ Carla Hayden,
912:Males like validation...all males ~ K L Kreig,
913:Men are swine.”“Not all of us ~ Joe Schreiber,
914:Money is a country all its own. ~ Rachel Cusk,
915:My buildings are all on budget. ~ Frank Gehry,
916:My novels are all ideas. ~ Michel Houellebecq,
917:No one is as smart as all of us. ~ Seth Godin,
918:Not all events are stories. ~ Scarlett Thomas,
919:on for ever in all directions. ~ Marcus Chown,
920:Pain is the touchstone of all growth ~ Bill W,
921:People aren't hearing all the music. ~ Dr Dre,
922:Perfect reason avoids all extremes. ~ Moliere,
923:Pity the planet, all joy gone ~ Robert Lowell,
924:Please all, and you will please none. ~ Aesop,
925:resisted all the way: a new ~ Charlotte Bront,
926:Secret is the mother of all lies. ~ Toba Beta,
927:Secrets interest us all, I think. ~ Dan Brown,
928:Self praise is no praise at all. ~ Lord Byron,
929:Send the haters all my love. X and O. ~ Drake,
930:She was all venom and claws now. ~ R Scarlett,
931:Sometimes it is all too loud. ~ Gillian Flynn,
932:So wake me up when it's all over ~ Aloe Blacc,
933:Take time for all things. ~ Benjamin Franklin,
934:The eye altering, alters all. ~ William Blake,
935:The finishing stroke of all sorrow. ~ Juvenal,
936:The first dish pleaseth all. ~ George Herbert,
937:The goal of all life is death ~ Sigmund Freud,
938:The gods behold all righteous actions. ~ Ovid,
939:The rain made hermits of us all. ~ John Green,
940:The sea is certainly common to all. ~ Plautus,
941:The sunfish had won after all. ~ Jeff Carlson,
942:The truth will lead me to all. ~ Maya Angelou,
943:This moment contains all moments. ~ C S Lewis,
944:Time takes all and gives all ~ Giordano Bruno,
945:To know all things is not permitted. ~ Horace,
946:to live at all is to be bruised ~ Sarah Perry,
947:Too much emotion is like none at all. ~ Du Mu,
948:Until death comes, all is life. ~ Ruskin Bond,
949:War is the father of all things. ~ Heraclitus,
950:We all do make foolish mistakes. ~ Susan Ford,
951:We all live by leaving behind. ~ Sarah Hilary,
952:We all suffer from dreams. ~ Bernard Cornwell,
953:We all want something that sticks ~ Tim Tharp,
954:We are all aliens to ourselves. ~ Paul Auster,
955:We are all alike, on the inside. ~ Mark Twain,
956:We are all capable of ~ Norman Vincent Peale,
957:We are all connected in love. ~ Kelly Stables,
958:We are all dust and shadows ~ Cassandra Clare,
959:We are all fighting something. ~ Renzo Gracie,
960:We are all museums of fear ~ Charles Bukowski,
961:We are all self-composting. ~ Chuck Palahniuk,
962:We are all someone's monster. ~ Leigh Bardugo,
963:We are all the children of God ~ Alice Bailey,
964:We are the Sun with all the different ~ Rumi,
965:We can all be beautiful girls. ~ Sarah Dessen,
966:We’re all Dennis Hopper now. ~ John McWhorter,
967:We were all Romans once, I guess. ~ Omar Epps,
968:What can I hope when all is right? ~ Voltaire,
969:Where ever you are be all there ~ Ann Voskamp,
970:Where have all the Fembots gone? ~ Ren Garcia,
971:Wherever you are - be all there. ~ Jim Elliot,
972:Woman is the root of all evil. ~ Saint Jerome,
973:you are one with all that is. ~ Eckhart Tolle,
974:You’re all I want, Lay. Just you. ~ T Torrest,
975:Above all else show the data. ~ Edward R Tufte,
976:Above all, I dislike vulgarity. ~ Diane Kruger,
977:Above all, keep it simple. ~ Auguste Escoffier,
978:Act now, for now is all you have. ~ Og Mandino,
979:Ah the mad hearts of all of us. ~ Jack Kerouac,
980:All art is autobiographical ~ Federico Fellini,
981:All beings are from all eternity. ~ Aҫwaghosha,
982:All books are investments (p.134) ~ Monica Ali,
983:All concord's born of contraries. ~ Ben Jonson,
984:All delays are dangerous in war. ~ John Dryden,
985:All fanaticism is repressed doubt. ~ Carl Jung,
986:All for one and one for all. ~ Alexandre Dumas,
987:All for owls and owls for all! ~ Kathryn Lasky,
988:All four once more together. ~ Alexandre Dumas,
989:All great artists are doubters. ~ William Boyd,
990:All haste implies weakness. ~ George MacDonald,
991:All I got to be is be happy. ~ George Harrison,
992:All I had was natural ability. ~ Mickey Mantle,
993:All I have is natural ability. ~ Mickey Mantle,
994:All important things are hard. ~ Toni Morrison,
995:All is flux; nothing stays still. ~ Heraclitus,
996:All I wanted was humor and wisdom. ~ Ana s Nin,
997:All labor has dignity. ~ Martin Luther King Jr,
998:All lives have an equal value. ~ Melinda Gates,
999:All love that which they destroy. ~ Gene Wolfe,
1000:All money is blood money. ~ Lorenzo Carcaterra,
1001:All mothers breed dead children. ~ Mie Hansson,
1002:All my films are love stories. ~ James Cameron,
1003:All my friends are super normal. ~ Miley Cyrus,
1004:All my good movies, nobody sees. ~ Chris Evans,
1005:All my life I've been hiding. ~ Jerzy Kosinski,
1006:all my wealth is in my memories. ~ Ruth Draper,
1007:All novels are experimental. ~ Anthony Burgess,
1008:All of my writing is God-given. ~ Ray Bradbury,
1009:All pitchers are born pitchers. ~ Joe DiMaggio,
1010:All right, then, I'll go to hell. ~ Mark Twain,
1011:all right we are two nations ~ John Dos Passos,
1012:All shall love me and despair. ~ J R R Tolkien,
1013:All statistics have outliers. ~ Nenia Campbell,
1014:...all's well that ends well. ~ Melody Carlson,
1015:All that matters is to help the team. ~ Neymar,
1016:All the heat should come my way ~ Piers Morgan,
1017:All the world's a stage. ~ William Shakespeare,
1018:All they need is opportunity. ~ Muhammad Yunus,
1019:All things do go a-courting, ~ Emily Dickinson,
1020:All things want to float. ~ Rainer Maria Rilke,
1021:All truly great art is propaganda. ~ Ann Petry,
1022:All vigor is contagious. ~ Ralph Waldo Emerson,
1023:All war aims for impunity. ~ Michael Ignatieff,
1024:All you have to do is mate. ~ Howard Rheingold,
1025:A noble book! all men's book! ~ Thomas Carlyle,
1026:Aren't we all victims of fate? ~ Sarah MacLean,
1027:Art is all in the details. ~ Christian Marclay,
1028:A story matrix connects all of us. ~ Joy Harjo,
1029:At our best, we're all teachers ~ Maya Angelou,
1030:Bob Dylan is the Jew of all time. ~ Guy Oseary,
1031:breaking down all my defenses. ~ Elisa S Amore,
1032:But respect yourself most of all. ~ Pythagoras,
1033:Calm of mind, all passion spent. ~ John Milton,
1034:Camp is always all business. ~ Michael Strahan,
1035:Chess is, above all, a fight. ~ Emanuel Lasker,
1036:Children are all sorts of people, ~ Ann Leckie,
1037:Conscience is a God to all mortals. ~ Menander,
1038:Custom makes monsters of us all. ~ Ngaio Marsh,
1039:Dance brings us all together. ~ Kreesha Turner,
1040:Dark and Dangerous. And all mine. ~ Sylvia Day,
1041:Death makes cynics of us all ~ Simon Critchley,
1042:Doctors is all swabs. ~ Robert Louis Stevenson,
1043:Don't turn blue all over now. ~ Amish Tripathi,
1044:Eventually, we all end up alone. ~ Ally Carter,
1045:Fear is the best deterrent of all. ~ B A Paris,
1046:First of all, I'm not even tired. ~ Mo Willems,
1047:Football's all about 90 minutes ~ Glenn Hoddle,
1048:For all find what they truly seek. ~ C S Lewis,
1049:furniture, but all the lights ~ Danielle Steel,
1050:Get all the good laughs you can. ~ Will Rogers,
1051:HARK how all the Welkin rings ~ Charles Wesley,
1052:Hatred makes us all ugly. ~ Laurell K Hamilton,
1053:Hatred smothers all beauty. ~ Melina Marchetta,
1054:Heaven’s Bakery help them all. ~ Jamie Farrell,
1055:Heavens never seals off all the exits ~ Mo Yan,
1056:He’d kill them all to find her. ~ Lietha Wards,
1057:He [Vishous] was all need, no ease. ~ J R Ward,
1058:He wrote it all down Zealously. ~ Edward Gorey,
1059:History is all about 'what ifs ~ Kate Atkinson,
1060:horny and horrified all at once. ~ Pippa Grant,
1061:I am monarch of all I survey, ~ William Cowper,
1062:I believe time wounds all heels. ~ John Lennon,
1063:i change by not changing at all ~ Eddie Vedder,
1064:I cook all my meals at home. ~ Jennifer Hudson,
1065:I get all of my comedy from CNN. ~ Rob Corddry,
1066:I hope you're all Republicans. ~ Ronald Reagan,
1067:I love to write. It's all I do. ~ Ray Bradbury,
1068:I'm all yours, H. Every time. ~ Laurelin Paige,
1069:I'm perfect. We're all perfect. ~ Kathryn Hahn,
1070:Its all for love... L.O.V.E. ~ Michael Jackson,
1071:It's true we're all a little insane. ~ Amy Lee,
1072:It's turtles all the way down. ~ William James,
1073:I've been labeled all my life. ~ Corey Feldman,
1074:I've loved all of my time here. ~ Tabitha King,
1075:Jack Daniels makes us all puke. ~ Graham Coxon,
1076:Keep all your balls in the air. ~ Vivian Nixon,
1077:Lately, I seem to be all about you. ~ Susan Ee,
1078:Libraries are where it all begins. ~ Rita Dove,
1079:Life is greater than all art. ~ Mahatma Gandhi,
1080:Life is not fair all the time. ~ Mahbod Seraji,
1081:Losing all hope was freedom. ~ Chuck Palahniuk,
1082:Love is all there's time for. ~ Jennifer Stone,
1083:Love is the cruelest myth of all. ~ Marie Hall,
1084:Love makes cowards of us all. ~ Cornelia Funke,
1085:Man is the measure of all things. ~ Protagoras,
1086:None of Us is as Good as All of Us. ~ Ray Kroc,
1087:No one becomes depraved all at once. ~ Juvenal,
1088:No one is happy all his life long. ~ Euripides,
1089:No one is wise at all times. ~ Pliny the Elder,
1090:Not all speed is movement. ~ Toni Cade Bambara,
1091:Not all the monsters have fangs. ~ Jack London,
1092:Now is all you have, Martel. ~ L E Modesitt Jr,
1093:Of all the paths you take in life, ~ John Muir,
1094:Practice, the master of all things. ~ Augustus,
1095:she’d exposed her body, with all ~ Sandra Hill,
1096:She was all rose and honey. ~ Vladimir Nabokov,
1097:So you don’t like it… at all?” Lost ~ M Hollis,
1098:That’s your job, Lottie. All ~ Patricia Gibney,
1099:The coat adds +5 to all armor rolls ~ Joe Hill,
1100:The people in my songs are all me. ~ Bob Dylan,
1101:the wheel of fate crushes us all ~ Kami Garcia,
1102:They're all about love. ~ Jonathan Safran Foer,
1103:This is true; we all say so. ~ Rudyard Kipling,
1104:Time is the cruelest force of all. ~ Liu Cixin,
1105:Time is the wisest counselor of all ~ Pericles,
1106:Time takes it all in the end... ~ Stephen King,
1107:Time, the greatest thief of all. ~ Ally Carter,
1108:Today we are all Egyptians. ~ Jens Stoltenberg,
1109:Toil is the lot of all, and bitter woe ~ Homer,
1110:To love at all is to be vulnerable ~ C S Lewis,
1111:Ultimately, I am all I can know. ~ Byron Katie,
1112:War is the enemy of all mankind. ~ Edwin Starr,
1113:War is the father of all things. ~ Heraclitus,
1114:We all look for lost time. ~ Christian Lacroix,
1115:We all see what we want to see. ~ Irvine Welsh,
1116:We all walk in different shoes. ~ Kenneth Cole,
1117:We are all gathered to the same fold. ~ Horace,
1118:We are all innocent aged kids. ~ M F Moonzajer,
1119:We are all made up of star stuff. ~ Carl Sagan,
1120:We are all missionary disciples ~ Pope Francis,
1121:We are all museums of fear. ~ Charles Bukowski,
1122:We are all somebody's monster. ~ Leigh Bardugo,
1123:We are all victims of culture. ~ Jacque Fresco,
1124:We are not all able to do all things. ~ Virgil,
1125:We are the sum of all our parts ~ Thomas Wolfe,
1126:We're all homos. Homo sapiens. ~ Michael Scott,
1127:We're all stories, in the end. ~ Steven Moffat,
1128:What you see is all there is ~ Daniel Kahneman,
1129:When all is bood, blood is all. ~ Jay Kristoff,
1130:Where all life dies death lives. ~ John Milton,
1131:Who gives to all, denies all. ~ George Herbert,
1132:Who says it's all of a sudden? ~ Jamie McGuire,
1133:Why can't we all just get along? ~ Rodney King,
1134:Why else did he keep all this a ~ Naseem Rakha,
1135:With God, all things are possible. ~ Anonymous,
1136:Without bread all is misery. ~ William Cobbett,
1137:wonderful feature of all Was ~ Chris Van Dusen,
1138:Above all, try something ~ Franklin D Roosevelt,
1139:Accidents happen all the time. ~ Daniel Handler,
1140:All a poet can do today is warn. ~ Wilfred Owen,
1141:All are / naked, none is safe. ~ Marianne Moore,
1142:All art is autobiographical. ~ Federico Fellini,
1143:All art is based on non-conformity. ~ Ben Shahn,
1144:All babies are Buddha babies. ~ Joseph Campbell,
1145:All beds became deathbeds at last. ~ Gene Wolfe,
1146:All children, except one, grow up. ~ J M Barrie,
1147:... all comparisons injure. ~ Soren Kierkegaard,
1148:All dark and comfortless. ~ William Shakespeare,
1149:All dreams end when you wake. ~ Cassandra Clare,
1150:All education is self-discovery. ~ Ray Bradbury,
1151:All experience is subjective. ~ Gregory Bateson,
1152:All gave some, Some gave all. ~ Billy Ray Cyrus,
1153:All gold does not glitter. ~ Richard Paul Evans,
1154:All good books are honest books. ~ Ronald Malfi,
1155:All history is biography. ~ Ralph Waldo Emerson,
1156:All history was at first oral. ~ Samuel Johnson,
1157:All hoods make not monks. ~ William Shakespeare,
1158:All horsepower corrupts. ~ Patrick Leigh Fermor,
1159:All in green went my love riding ~ e e cummings,
1160:All I owe the world is my art. ~ Sherman Alexie,
1161:All is fair in love and sadism. ~ Tiffany Reisz,
1162:All is flux; nothing stays still. ~ Heraclitus,
1163:All is not gold that glitters ~ Charlotte Bront,
1164:All I've got to do today is smile. ~ Paul Simon,
1165:all I want to know.” “You just ~ Laurann Dohner,
1166:All life is a struggle in the dark. ~ Lucretius,
1167:All mankind love a lover. ~ Ralph Waldo Emerson,
1168:All men are born equally free. ~ Salmon P Chase,
1169:All men are equal before fish. ~ Herbert Hoover,
1170:All men by nature desire knowledge. ~ Aristotle,
1171:All men die. Only a few ever live. ~ Mel Gibson,
1172:All mind is made of images, ~ Ant nio R Dam sio,
1173:all monsters were misunderstood. ~ Tom Franklin,
1174:All mothers are slightly insane. ~ J D Salinger,
1175:All must pay the debt of nature. ~ Annie Proulx,
1176:All my album artwork is body painting. ~ Kimbra,
1177:All nice girls sketch a little. ~ P G Wodehouse,
1178:All people want to be touched. ~ Princess Diana,
1179:All publicity works upon anxiety. ~ John Berger,
1180:All recurring joy is pain refined. ~ Amy Lowell,
1181:All science requires mathematics. ~ Roger Bacon,
1182:All scientists are mad scientists. ~ Mira Grant,
1183:All sharks were born swimming. ~ Rebecca McNutt,
1184:---all's love, yet all's law. ~ Robert Browning,
1185:All that glitters is sold as gold. ~ Ogden Nash,
1186:All the best geniuses are evil, ~ Gail Carriger,
1187:All the men on my staff can type. ~ Bella Abzug,
1188:All things are in a state of flux. ~ Heraclitus,
1189:All things come to pass ~ Keorapetse Kgositsile,
1190:All things come with a sacrifice. ~ Morgan Rice,
1191:All things human change. ~ Alfred Lord Tennyson,
1192:All truths are not to be told. ~ George Herbert,
1193:All variables are independent. ~ Thomas Pynchon,
1194:All warfare is based on deception. ~ Steve Bein,
1195:All we have is the story we tell. ~ Jess Walter,
1196:All wisdom ends in paradox. ~ Jeffrey Eugenides,
1197:All Wishes are not from HEART !!! ~ Vinay Kumar,
1198:All women are inferior to men. ~ Garry Kasparov,
1199:All women are NATURALLY, bad ass! ~ Alicia Keys,
1200:All words are prejudices. ~ Friedrich Nietzsche,
1201:All writers are propagandists. ~ Derrick Jensen,
1202:All you have is a gift a to give. ~ Cornel West,
1203:And it was all your fault, Harry. ~ Jim Butcher,
1204:Anne says, “It is all about me. ~ Hilary Mantel,
1205:A property is that which not at all ~ Lucretius,
1206:Are we all bubbles blown by a baby? ~ H G Wells,
1207:A rising tide lifts all boats, ~ Elisabeth Egan,
1208:A sewer is a cynic. It tells All. ~ Victor Hugo,
1209:At our best, we are all teachers ~ Maya Angelou,
1210:A unjust law, is no law at all. ~ Martin Luther,
1211:A Zombie. Okay. Whew. All right. ~ Lili St Crow,
1212:Be gentle and kind all the time. ~ Heather Wolf,
1213:Be loving and kind all the time. ~ Heather Wolf,
1214:Breath play is not my scene at all. ~ E L James,
1215:Buddhism is all about secrets. ~ Frederick Lenz,
1216:Burn them all, little dragon. ~ Rhiannon Thomas,
1217:But no, I used all my brave up. ~ Emma Donoghue,
1218:But time does not heal all wounds. ~ Elise Kova,
1219:But you’re my best surprise of all. ~ Nina Lane,
1220:By 40, all women are amazing. ~ Gwyneth Paltrow,
1221:Can we all just stop being dicks?! ~ Adam Hills,
1222:Chicks before dicks, and all that. ~ Sylvia Day,
1223:Damn all false dichotomies to hell ~ D A Carson,
1224:day until all the bread in the city ~ Anonymous,
1225:Death is the last limit of all things. ~ Horace,
1226:DO ALL YOUR EATING AT A TABLE. ~ Michael Pollan,
1227:Don’t blame this all on me.” I’m ~ Adam Silvera,
1228:Don’t tar all with the same brush ~ Kate Alcott,
1229:Dream! That's all you need to do. ~ Arnold Arre,
1230:Every day I pray about all I do. ~ Dolly Parton,
1231:Exterminate all the brutes! ~ Abel Korzeniowski,
1232:Fate has plans for us all, Kaz. ~ Leigh Bardugo,
1233:Finding God in All Things. ~ Ignatius of Loyola,
1234:Hate is the father of all evil. ~ David Gemmell,
1235:Hee that hath all can have no more ~ John Donne,
1236:He spent all that day roaming ~ Rudyard Kipling,
1237:Humans are dreaming all the time. ~ Miguel Ruiz,
1238:I am all the ages I've ever been. ~ Anne Lamott,
1239:I am a part of all I have read. ~ John F Kieran,
1240:I eat stickers all the time dude! ~ Charlie Day,
1241:If we lose love, all is lost. ~ Mark T Sullivan,
1242:I go and see music all the time. ~ Rachel Weisz,
1243:I hate being right all the time. So, ~ Susan Ee,
1244:I just wanted it all to be over. ~ Ruta Sepetys,
1245:I'll attend all my team's games ~ Ranbir Kapoor,
1246:I love all of our subpodcasts. ~ Scott Aukerman,
1247:I love who I am and all that I do. ~ Louise Hay,
1248:I'm getting grumpier all the time. ~ Ned Beatty,
1249:I'm not afraid of death at all. ~ Raymond Moody,
1250:I'm not into business at all. ~ Freddie Mercury,
1251:In all the years together ~ John Walter Bratton,
1252:In all things let reason be your guide. ~ Solon,
1253:I naturally loathe nearly all hymns ~ C S Lewis,
1254:In the end we all die anyway. ~ Haruki Murakami,
1255:I only bleed when I'm all alone ~ Myles Kennedy,
1256:I see all of them. All the colors. ~ Lois Lowry,
1257:Isn't (life) all about trying? ~ Michael Jordan,
1258:I talk to players all the time. ~ Roger Goodell,
1259:It all went a bit grape-shaped. ~ Jason McAteer,
1260:I think and that is all that I am. ~ Wayne Dyer,
1261:It'll all end in tears and oil. ~ Gail Carriger,
1262:It's 2444. We're all someone. ~ M John Harrison,
1263:It's all a question of attitude. ~ Kerstin Gier,
1264:It's all been rather lovely. ~ John Le Mesurier,
1265:It's all bound to end in tears. ~ Wolfgang Paul,
1266:Its all in the mind, you know. ~ Spike Milligan,
1267:It's all in the way you breathe. ~ Julie Otsuka,
1268:It's all mine, it's all sacred. ~ Coco J Ginger,
1269:It's like deja-vu, all over again. ~ Yogi Berra,
1270:It was all about eyes, the truth. ~ Luke Davies,
1271:It was evening all afternoon. ~ Wallace Stevens,
1272:I've been beautiful all along. ~ Soman Chainani,
1273:I want to be all over you, darlin’, ~ J Daniels,
1274:I wish he had let you all die ~ Madeline Miller,
1275:I wish I weren’t reeling at all. ~ Frank O Hara,
1276:I work out all the time. I love it. ~ Timbaland,
1277:love is a dream we all wish to have ~ Anonymous,
1278:Love is all about sacrifice, ~ David Staniforth,
1279:Love is the reason for it all. ~ Dorothy Fields,
1280:Love makes hunters of us all. ~ Gregory Maguire,
1281:love means breaking all the rules ~ Lori Foster,
1282:Love, yes. Word known to all men. ~ James Joyce,
1283:man, letting all her doubts fade ~ Rachel Hauck,
1284:Maybe all crows were just creepy. ~ Kami Garcia,
1285:Memory is the mother of all wisdom. ~ Aeschylus,
1286:Models come in all sizes and shapes. ~ Tim Gunn,
1287:Mothers are all slightly insane. ~ J D Salinger,
1288:My fans are all my girlfriends ~ Greyson Chance,
1289:My grief lies all within, ~ William Shakespeare,
1290:My soul is all an aching void. ~ Charles Wesley,
1291:Nearly all novels are too long. ~ Rose Macaulay,
1292:Nobody is all good or all bad. ~ Ashley Madekwe,
1293:no God at all, says the fool, ~ Alfred Tennyson,
1294:Nope, I’m real and I’m all yours ~ Beth Ehemann,
1295:Not all men are worthy of love. ~ Sigmund Freud,
1296:Not all that is dead truly dies. ~ Jay Kristoff,
1297:Nothing is true and all is allowed, ~ Jim Marrs,
1298:One basketball to rule them all. ~ Rick Riordan,
1299:Or maybe it wasn’t a man at all. ~ Stephen King,
1300:Our trade opens to all the world. ~ Ezra Stiles,
1301:Panacea, Greek for “cure all, ~ Mary Anna Evans,
1302:Pardon's the word to all. ~ William Shakespeare,
1303:Poetry is all nouns and verbs. ~ Marianne Moore,
1304:Pride is not all of one kind. ~ Charles Dickens,
1305:Reason is the foundation of all things. ~ Li-Ki,
1306:Remember that all is opinion. ~ Marcus Aurelius,
1307:Self-respect is the best of all. ~ Hosea Ballou,
1308:Shooting is all about confidence. ~ Tubby Smith,
1309:Situation normal, all fucked up. ~ Stephen King,
1310:Sometimes funny is all you've got. ~ Amy Harmon,
1311:Soon we will all eat stones. ~ John D MacDonald,
1312:Spirit moves through all things. ~ Serj Tankian,
1313:Take me away from all this Death. ~ Bram Stoker,
1314:The big ballpark can do it all! ~ Jerry Coleman,
1315:The emperor is just a man, after all. ~ Ken Liu,
1316:The greatest voice of all time. ~ Elvis Presley,
1317:Then that's all right, isn't it? ~ Stephen King,
1318:The purpose of it all is love. ~ Brandi Carlile,
1319:The whims of youth break all the rules. ~ Homer,
1320:They’re all amazingly nice, ~ Mary Pope Osborne,
1321:This. That. Those. All the books. ~ Amor Towles,
1322:Those who have wisdom have all: ~ Thiruvalluvar,
1323:Thou art all the comfort, ~ William Shakespeare,
1324:Time is all we have and don’t. ~ Atticus Poetry,
1325:Time is the wisest counsellor of all ~ Pericles,
1326:Time is the wisest counselor of all. ~ Pericles,
1327:To all the people who fought back. ~ Simon Wood,
1328:To love at all is to be vulnerable. ~ C S Lewis,
1329:Truth is in all, But love is all. ~ Sri Chinmoy,
1330:Turtle makes all men equal. ~ Benjamin Disraeli,
1331:Uncertainty is worse than all ~ Alexandre Dumas,
1332:Until you die .. it's all life. ~ Kurt Vonnegut,
1333:War is the father and king of all. ~ Heraclitus,
1334:we all gotta play to our strengths. ~ Ryk Brown,
1335:We all have our personal Andes. ~ Nando Parrado,
1336:We all have the duty to do good. ~ Pope Francis,
1337:We all know about Katie’s dead ~ Jessica Warman,
1338:We are all alchemists with amnesia. ~ Iva Kenaz,
1339:We are all God's animated cartoons. ~ Tom Hanks,
1340:We are all naturally xenophobic. ~ Jim Harrison,
1341:We are all the same ... all the same... ~ Rumi,
1342:We are the measure of all things. ~ Jonas Mekas,
1343:We cannot all be masters. ~ William Shakespeare,
1344:We can't all, and some of us don't. ~ A A Milne,
1345:We're all alone in this world. ~ Gillian Jacobs,
1346:We're all idealistic when young. ~ Pat Oliphant,
1347:Were all important in god's eyes. ~ James Joyce,
1348:Were all important in god's eyes. ~ Joyce Meyer,
1349:We're all waiting for something. ~ Frank Warren,
1350:We were all just children once. ~ Leigh Bardugo,
1351:When all else fails: explosions. ~ Laini Taylor,
1352:Whoa... don't go all Kramer on me! ~ Glenn Beck,
1353:With God, all things are possible. ~ Wayne Dyer,
1354:You are all a lost generation. ~ Gertrude Stein,
1355:You are all awesome like woah. ~ Aprilynne Pike,
1356:you’ll get chocolate all over the ~ Mary Daheim,
1357:You're all scum and you know it ~ Robert Graves,
1358:You whites make all the ammunition. ~ Red Cloud,
1359:Above all, art should be fun. ~ Alexander Calder,
1360:Above all shadows rides the sun. ~ J R R Tolkien,
1361:Above all things, respect yourself. ~ Pythagoras,
1362:A friend to all is a friend to none. ~ Aristotle,
1363:All are one family, serve all. ~ Sathya Sai Baba,
1364:All art is a kind of confession. ~ James Baldwin,
1365:All art is knowing when to stop. ~ Toni Morrison,
1366:All autobiography is fiction. ~ Sandra Tsing Loh,
1367:All battles are won before they start. ~ Sun Tzu,
1368:All beauty, resonance, integrity, ~ John Ashbery,
1369:All blessings are mixed blessings. ~ John Updike,
1370:All brave men are slightly stupid. ~ Mark Haddon,
1371:All change is in the screen. ~ Swami Vivekananda,
1372:All dreams continue in the beyond. ~ Tom Robbins,
1373:All dreams end when the dreamer awakes ~ Unknown,
1374:All fates are ‘worse than death’. ~ Evelyn Waugh,
1375:All films are born free and equal. ~ Andre Bazin,
1376:All freedom comes from discipline. ~ Anne Lamott,
1377:All great art is a form of complaint ~ John Cage,
1378:All growth is a leap in the dark. ~ Henry Miller,
1379:All I am I owe to my mother. ~ George Washington,
1380:All I can be is me- whoever that is. ~ Bob Dylan,
1381:All ideas grow out of other ideas ~ Anish Kapoor,
1382:All I ever wanted to be was happy. ~ Goldie Hawn,
1383:All I have besides food is grief. ~ Jael McHenry,
1384:All is as thinking makes it so ~ Marcus Aurelius,
1385:All is flux, nothing is stationary. ~ Heraclitus,
1386:all is not gold that glitters; ~ Charlotte Bront,
1387:All it takes is a single moment. ~ Alison McGhee,
1388:All I've got to be is be happy ~ George Harrison,
1389:All I wanted to be was a player. ~ Franco Harris,
1390:All journeys were return journeys ~ Paul Theroux,
1391:All knowledge is worth having ~ Jacqueline Carey,
1392:All labels are offensive in some way. ~ J Mascis,
1393:All legends have a base in fact. ~ David Gemmell,
1394:All life is an experiment. ~ Ralph Waldo Emerson,
1395:All love is really God's love. ~ George Harrison,
1396:All men are brothers. Hence war. ~ Simon Munnery,
1397:All men are created unequal. ~ Robert A Heinlein,
1398:All men live in suffering ~ William Butler Yeats,
1399:All men, well interrogated, answer well. ~ Plato,
1400:All my life is in Spain. I will stay. ~ Paz Vega,
1401:All my work comes out of my life. ~ Elsa Peretti,
1402:All objects exist in a moment of time. ~ Amy Tan,
1403:All of life is a foreign country. ~ Jack Kerouac,
1404:All of our dreams can come true... ~ Walt Disney,
1405:All of this, yet I watched her. ~ Natalia Jaster,
1406:All our dreams begin in youth. ~ Heinrich Harrer,
1407:All our pompe the earth covers. ~ George Herbert,
1408:All poetry comes from repetition. ~ Kenneth Koch,
1409:All progress is experimental. ~ John Jay Chapman,
1410:All Quiet on the Western Front, ~ Mark Kurlansky,
1411:All racists are irresponsible. ~ James A Baldwin,
1412:All reactionaries are paper tigers. ~ Mao Zedong,
1413:All's fair in love and purchasing. ~ Emily Oster,
1414:All sports for all people. ~ Pierre de Coubertin,
1415:All's well that ends well. ~ William Shakespeare,
1416:All that is not God is death. ~ George MacDonald,
1417:All that you've loved is all you own ~ Tom Waits,
1418:All the world's a stage... ~ William Shakespeare,
1419:All things are photographable. ~ Garry Winogrand,
1420:All things happen for a purpose. ~ James Dashner,
1421:All things not at peace will cry out. ~ Lisa See,
1422:All this happened. More or less. ~ Kurt Vonnegut,
1423:All this happened, more or less. ~ Kurt Vonnegut,
1424:All those men have their price. ~ Robert Walpole,
1425:All wealth is the product of labor. ~ John Locke,
1426:All we ask is to be let alone. ~ Jefferson Davis,
1427:All who are born are always dying. ~ Mitch Albom,
1428:All who oppose me must be broken! ~ Brandon Mull,
1429:Are we not all creatures of chance? ~ Paul Scott,
1430:Before all else, be armed. ~ Niccolo Machiavelli,
1431:Being an All-Star is everything. ~ Allen Iverson,
1432:Cinema is movement, after all. ~ Jean Luc Godard,
1433:Conserve & Protect all resources ~ Anonymous,
1434:consul. I have copies of all the ~ Steven Saylor,
1435:Death comes for us all in the end. ~ J K Rowling,
1436:Death makes sad stories of us all. ~ Tim Schafer,
1437:Drink down all unkindness. ~ William Shakespeare,
1438:Ego, after all, was the root of evil. ~ J R Ward,
1439:Everyone changes all the time. ~ Ken Livingstone,
1440:Forget all the rules you ever learned ~ Bob Gill,
1441:For the Eye altering alters all; ~ William Blake,
1442:Friendship makes thieves of us all ~ Patti Smith,
1443:Go away. I'm all right. [last words] ~ H G Wells,
1444:Great, it was a family reunion. All ~ Celia Kyle,
1445:Growth solves (nearly) all problems ~ Sam Altman,
1446:Happy people don't wear all black. ~ Helen Hoang,
1447:Have faith in all that you make. ~ Dahvie Vanity,
1448:Hope . . . never stops at all. ~ Emily Dickinson,
1449:How imperfect is all our knowledge! ~ John Donne,
1450:I am all for stem cell research. ~ Stevie Wonder,
1451:I am one, and they are all. ~ Fyodor Dostoyevsky,
1452:i am thankful that i am here at all. ~ Jomny Sun,
1453:I could have danced all night! ~ Alan Jay Lerner,
1454:I could watch you eat that all day. ~ L H Cosway,
1455:I cried until I was all cried out. ~ Neil Gaiman,
1456:I dig all kinds of competition. ~ Randy Castillo,
1457:I don't get star-struck at all. ~ Sally Phillips,
1458:I don't think about Hollywood at all. ~ Alex Cox,
1459:If the subject's easy we may all be wise; ~ Ovid,
1460:I grew up with all kinds of people. ~ Vin Diesel,
1461:I guess I had a hamartia after all. ~ John Green,
1462:I like to feel blonde all over. ~ Marilyn Monroe,
1463:I live to defy y'all's expectations. ~ Sara Ryan,
1464:I love all the things there are, ~ Pablo Neruda,
1465:I’m awesome all the time, babe. ~ Kristen Ashley,
1466:I'm a win-at-all-costs guy. ~ Ben Roethlisberger,
1467:I'm not much but I'm all I have. ~ Philip K Dick,
1468:I’m not much but I’m all I have. ~ Philip K Dick,
1469:In Virginia... all geese are swans. ~ John Adams,
1470:I should not mind anything at all. ~ Jane Austen,
1471:I talk to the universe all the time. ~ Ted Lange,
1472:I think I've missed you all my life ~ L H Cosway,
1473:I think we can all agree. SHINEY. ~ Rachel Caine,
1474:It’s all about you.” “So what if it is? ~ Amerie,
1475:It's all connected you know ~ Dennis L McKiernan,
1476:It's all over but the crying. ~ Hank Williams Jr,
1477:It's only forever, not long at all ~ David Bowie,
1478:It's the same sex all the time. ~ Robin Williams,
1479:I've loved all forms of animation. ~ Ming Na Wen,
1480:I've said all that I've had to say. ~ Bill Hicks,
1481:joy is of all gifts the most divine. ~ M R James,
1482:Laziness is the mother of all evils. ~ Sophocles,
1483:Let all live as they would die. ~ George Herbert,
1484:Let's choose all over nothing ~ Megan McCafferty,
1485:Life was all about consequences ~ Liane Moriarty,
1486:Love all... respect few...trust One! ~ Anonymous,
1487:Ms. Vampire Lady, you're all wet. ~ Kim Harrison,
1488:My family, we're all WASPs. ~ R James Woolsey Jr,
1489:My mother answers all my fan mail. ~ Patti Smith,
1490:My obsession. My muse. My enemy. “All ~ L J Shen,
1491:My wife and I lived all alone, ~ Robert Creeley,
1492:Necessity makes heroes of us all. ~ Mason Cooley,
1493:Nobody wins until we all do. ~ Laurie Beth Jones,
1494:No law is sufficiently convenient to all. ~ Livy,
1495:None of us is smarter than all of us. ~ Jim Rohn,
1496:Not all hells are created equal. ~ Stuart Turton,
1497:Number is the within of all things. ~ Pythagoras,
1498:Of all things I liked books best. ~ Nikola Tesla,
1499:Of course it's all luck. ~ Henri Cartier Bresson,
1500:Old age makes caricatures of us all. ~ P D James,

IN CHAPTERS [300/7646]



3521 Integral Yoga
2234 Poetry
  371 Philosophy
  346 Mysticism
  326 Occultism
  247 Fiction
  192 Christianity
  140 Yoga
   91 Psychology
   65 Islam
   64 Philsophy
   40 Sufism
   40 Science
   34 Hinduism
   27 Kabbalah
   27 Education
   22 Mythology
   19 Theosophy
   19 Buddhism
   16 Integral Theory
   14 Zen
   8 Cybernetics
   6 Baha i Faith
   2 Taoism
   1 Thelema
   1 Alchemy


2052 The Mother
1435 Sri Aurobindo
1218 Satprem
  586 Nolini Kanta Gupta
  256 Walt Whitman
  248 William Wordsworth
  216 William Butler Yeats
  157 Aleister Crowley
  144 Percy Bysshe Shelley
  138 H P Lovecraft
  111 Rabindranath Tagore
  102 John Keats
   92 Friedrich Nietzsche
   90 Carl Jung
   83 Robert Browning
   83 Friedrich Schiller
   73 Johann Wolfgang von Goethe
   71 Edgar Allan Poe
   69 James George Frazer
   67 Pierre Teilhard de Chardin
   65 Muhammad
   64 Ralph Waldo Emerson
   62 Plotinus
   61 Rainer Maria Rilke
   57 Sri Ramakrishna
   43 Jorge Luis Borges
   39 Swami Vivekananda
   37 Swami Krishnananda
   37 Anonymous
   36 Kabir
   35 Saint Teresa of Avila
   35 Jalaluddin Rumi
   34 Saint Augustine of Hippo
   33 Lucretius
   33 Franz Bardon
   30 Hafiz
   29 A B Purani
   28 Saint John of Climacus
   27 Rabbi Moses Luzzatto
   27 Aldous Huxley
   25 Li Bai
   24 Rudolf Steiner
   22 Vyasa
   21 Hsuan Chueh of Yung Chia
   19 Aristotle
   16 Farid ud-Din Attar
   15 Omar Khayyam
   14 Ovid
   14 Nirodbaran
   12 Swami Sivananda Saraswati
   12 Plato
   12 Paul Richard
   11 Peter J Carroll
   11 George Van Vrekhem
   11 Bulleh Shah
   10 Sri Ramana Maharshi
   10 Ramprasad
   10 Lewis Carroll
   10 Ibn Arabi
   9 Thomas Merton
   9 Taigu Ryokan
   9 Saint Hildegard von Bingen
   9 Mirabai
   8 Symeon the New Theologian
   8 Solomon ibn Gabirol
   8 Norbert Wiener
   8 Joseph Campbell
   7 Saint John of the Cross
   7 Saint Francis of Assisi
   7 Jordan Peterson
   7 Jetsun Milarepa
   7 Jacopone da Todi
   7 Henry David Thoreau
   7 Hakim Sanai
   7 Baha u llah
   7 Alice Bailey
   6 Thubten Chodron
   6 Mechthild of Magdeburg
   6 Bokar Rinpoche
   6 Al-Ghazali
   6 Alfred Tennyson
   5 William Blake
   5 Ravidas
   5 Patanjali
   5 Mansur al-Hallaj
   5 Lalla
   5 Boethius
   4 Vidyapati
   4 Saadi
   4 Abu-Said Abil-Kheir
   3 Tao Chien
   3 Sun Buer
   3 R Buckminster Fuller
   3 Namdev
   3 Moses de Leon
   3 Matsuo Basho
   3 Ken Wilber
   3 Fukuda Chiyo-ni
   3 Dadu Dayal
   3 Allama Muhammad Iqbal
   2 Shankara
   2 Saint Therese of Lisieux
   2 Saint Clare of Assisi
   2 Rabbi Abraham Joshua Heschel
   2 Rabbi Abraham Abulafia
   2 Naropa
   2 Muso Soseki
   2 Michael Maier
   2 Mahendranath Gupta
   2 Kahlil Gibran
   2 Jorge Luis Borges
   2 Jean Gebser
   2 Jayadeva
   2 Italo Calvino
   2 Ikkyu
   2 Ibn Ata Illah
   2 H. P. Lovecraft
   2 Genpo Roshi
   2 Eleazar ben Kallir
   2 Dionysius the Areopagite
   2 Dante Alighieri
   2 Chuang Tzu
   2 Baba Sheikh Farid
   2 Alexander Pope


  618 Record of Yoga
  270 Prayers And Meditations
  248 Wordsworth - Poems
  243 Whitman - Poems
  216 Yeats - Poems
  186 On Thoughts And Aphorisms
  151 Agenda Vol 01
  144 The Synthesis Of Yoga
  144 Shelley - Poems
  138 Lovecraft - Poems
  120 Agenda Vol 13
  119 Collected Works of Nolini Kanta Gupta - Vol 03
  110 Collected Works of Nolini Kanta Gupta - Vol 04
  105 Tagore - Poems
  102 Keats - Poems
   96 Questions And Answers 1957-1958
   95 Agenda Vol 08
   89 Agenda Vol 10
   87 Agenda Vol 12
   85 Magick Without Tears
   85 Agenda Vol 09
   84 Agenda Vol 07
   84 Agenda Vol 03
   83 Schiller - Poems
   83 Browning - Poems
   83 Agenda Vol 04
   82 Collected Works of Nolini Kanta Gupta - Vol 02
   82 Agenda Vol 06
   80 Thus Spoke Zarathustra
   80 Collected Works of Nolini Kanta Gupta - Vol 01
   79 Agenda Vol 11
   77 Letters On Yoga III
   74 Agenda Vol 02
   70 Poe - Poems
   69 The Golden Bough
   69 Agenda Vol 05
   67 Collected Works of Nolini Kanta Gupta - Vol 05
   65 Quran
   64 Emerson - Poems
   63 Collected Works of Nolini Kanta Gupta - Vol 07
   61 Rilke - Poems
   59 Essays In Philosophy And Yoga
   56 The Life Divine
   56 Questions And Answers 1950-1951
   55 The Gospel of Sri Ramakrishna
   52 Questions And Answers 1956
   52 Liber ABA
   49 Savitri
   49 Letters On Yoga IV
   49 Letters On Yoga II
   49 Goethe - Poems
   49 Collected Poems
   41 Questions And Answers 1953
   39 Words Of Long Ago
   38 Mysterium Coniunctionis
   37 The Study and Practice of Yoga
   37 Questions And Answers 1955
   36 Questions And Answers 1929-1931
   35 Questions And Answers 1954
   35 Collected Works of Nolini Kanta Gupta - Vol 08
   34 The Divine Comedy
   33 Of The Nature Of Things
   30 Essays On The Gita
   29 Evening Talks With Sri Aurobindo
   28 The Ladder of Divine Ascent
   28 The Bible
   28 Collected Works of Nolini Kanta Gupta - Vol 06
   27 The Perennial Philosophy
   27 Letters On Yoga I
   27 Letters On Poetry And Art
   27 General Principles of Kabbalah
   27 Essays Divine And Human
   26 Words Of The Mother II
   26 On Education
   25 Songs of Kabir
   25 Li Bai - Poems
   25 Labyrinths
   24 The Practice of Psycho therapy
   24 The Human Cycle
   24 Faust
   24 Crowley - Poems
   22 Vishnu Purana
   22 The Future of Man
   22 Hafiz - Poems
   22 City of God
   20 Rumi - Poems
   20 Plotinus - Complete Works Vol 01
   20 Initiation Into Hermetics
   20 Bhakti-Yoga
   19 The Way of Perfection
   19 Sri Aurobindo or the Adventure of Consciousness
   19 Poetics
   18 Plotinus - Complete Works Vol 04
   18 Let Me Explain
   18 Borges - Poems
   17 On the Way to Supermanhood
   17 Anonymous - Poems
   15 Isha Upanishad
   14 Twelve Years With Sri Aurobindo
   14 The Secret Of The Veda
   14 The Phenomenon of Man
   14 The Mother With Letters On The Mother
   14 The Archetypes and the Collective Unconscious
   14 Some Answers From The Mother
   14 Metamorphoses
   14 Aion
   13 Vedic and Philological Studies
   13 Twilight of the Idols
   13 The Practice of Magical Evocation
   13 The Confessions of Saint Augustine
   13 Hymn of the Universe
   12 Theosophy
   12 Talks
   12 Raja-Yoga
   12 Plotinus - Complete Works Vol 03
   12 Plotinus - Complete Works Vol 02
   11 Preparing for the Miraculous
   11 Liber Null
   11 Kena and Other Upanishads
   11 Dark Night of the Soul
   10 The Problems of Philosophy
   10 The Interior Castle or The Mansions
   10 The Integral Yoga
   10 Song of Myself
   10 Knowledge of the Higher Worlds
   10 Amrita Gita
   10 Alice in Wonderland
   10 A Garden of Pomegranates - An Outline of the Qabalah
   9 Ryokan - Poems
   9 5.1.01 - Ilion
   8 Words Of The Mother III
   8 The Hero with a Thousand Faces
   8 The Blue Cliff Records
   8 Hymns to the Mystic Fire
   8 Cybernetics
   8 Arabi - Poems
   7 Walden
   7 Milarepa - Poems
   7 Maps of Meaning
   7 A Treatise on Cosmic Fire
   6 The Secret Doctrine
   6 The Red Book Liber Novus
   6 The Alchemy of Happiness
   6 Tara - The Feminine Divine
   6 How to Free Your Mind - Tara the Liberator
   5 Words Of The Mother I
   5 The Gateless Gate
   5 Patanjali Yoga Sutras
   4 The 7 Habits of Highly Effective People
   4 Sefer Yetzirah The Book of Creation In Theory and Practice
   3 Writings In Bengali and Sanskrit
   3 The Zen Teaching of Bodhidharma
   3 The Tibetan Yogas of Dream and Sleep
   3 The Lotus Sutra
   3 The Book of Certitude
   3 Synergetics - Explorations in the Geometry of Thinking
   3 Sex Ecology Spirituality
   3 Beating the Cloth Drum Letters of Zen Master Hakuin
   3 Basho - Poems
   3 Agenda Vol 1
   2 The Prophet
   2 The Ever-Present Origin
   2 The Essentials of Education
   2 The Castle of Crossed Destinies
   2 Symposium
   2 Selected Fictions
   2 Notes On The Way
   2 Naropa - Poems
   2 Jerusalum
   2 God Exists
   2 Chuang Tzu - Poems
   2 Advanced Dungeons and Dragons 2E


00.00 - Publishers Note A, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   all Life is Yoga
   Sri Aurobindo

0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  - and it is terribly disturbing for all those who still climb trees in the old, millennial way. Perhaps it is even a heresy. Unless it is some cerebral disorder? A first man in his little clearing had to have a great deal of courage. Even this little clearing was no longer so sure. A first man is a perpetual question. What am I, then, in the midst of all that? And where is my law? What is the law? And what if there were no more laws? ... It is terrifying. Mathematics - out of order. Astronomy and biology, too, are beginning to respond to mysterious influences. A tiny point huddled in the center of the world's great clearing. But what is all this, what if I were 'mad'? And then, claws all around, a lot of claws against this uncommon creature. A first man ... is very much alone. He is quite unbearable for the pre-human 'reason.' And the surrounding tribes growled like red monkies in the twilight of Guiana.
  One day, we were like this first man in the great, stridulant night of the Oyapock. Our heart was beating with the rediscovery of a very ancient mystery - suddenly, it was absolutely new to be a man amidst the diorite cascades and the pretty red and black coral snakes slithering beneath the leaves. It was even more extraordinary to be a man than our old confirmed tribes, with their inf allible equations and imprescriptible biologies, could ever have dreamed. It was an absolutely uncertain 'quantum' that delightfully eluded whatever one thought of it, including perhaps what even the scholars thought of it. It flowed otherwise, it felt otherwise. It lived in a kind of flawless continuity with the sap of the giant balata trees, the cry of the macaws and the scintillating water of a little fountain. It 'understood' in a very different way. To understand was to be in everything. Just a quiver, and one was in the skin of a little iguana in distress. The skin of the world was very vast.
  To be a man after rediscovering a million years was mysteriously like being something still other than man, a strange, unfinished possibility that could also be all kinds of other things. It was not in the dictionary, it was fluid and boundless - it had become a man through habit, but in truth, it was formidably virgin, as if all the old laws belonged to laggard barbarians. Then other moons began whirring through the skies to the cry of macaws at sunset, another rhythm was born that was strangely in tune with the rhythm of all, making one single flow of the world, and there we went, lightly, as if the body had never had any weight other than that of our human thought; and the stars were so near, even the giant airplanes roaring overhead seemed vain artifices beneath smiling galaxies. A man was the overwhelming Possible. He was even the great discoverer of the Possible.
  Never had this precarious invention had any other aim through millions of species than to discover that which surpassed his own species, perhaps the means to change his species - a light and lawless species. After rediscovering a million years in the great, rhythmic night, a man was still something to be invented. It was the invention of himself, where all was not yet said and done.
  And then, and then ... a singular air, an incurable lightness, was beginning to fill his lungs. And what if we were a fable? And what are the means?
  --
  A great and solemn good riddance to all our barbarous solemnities.
  Thus had we mused in the heart of our ancient forest while we were still hesitating between unlikely flakes of gold and a civilization that seemed to us quite toxic and obsolete, however mathematical. But other mathematics were flowing through our veins, an equation as yet unformed between this mammoth world and a little point replete with a light air and immense forebodings.
  It was at this point that we met Mother, at this intersection of the anthropoid rediscovered and the 'something' that had set in motion this unfinished invention momentarily ensnared in a gilded machine. For nothing was finished, and nothing had been invented, re ally, that would instill peace and wideness in this heart of no species at all.
  And what if man were not yet invented? What if he were not yet his own species?
  A little white silhouette, twelve thousand miles away, solitary and frail amidst a spiritual horde which had once and for all decided that the meditating and miraculous yogi was the apogee of the species, was searching for the means, for the reality of this man who for a moment believes himself sovereign of the heavens or sovereign of a machine, but who is quite probably something completely different than his spiritual or material glories. Another, a lighter air was throbbing in that breast, unburdened of its heavens and of its prehistoric machines. Another Epic was beginning.
  Would Matter and Spirit meet, then, in a third PHYSIOLOGICAL position that would perhaps be at last the position of Man rediscovered, the something that had for so long fought and suffered in quest of becoming its own species? She was the great Possible at the beginning of man. Mother is our fable come true. ' all is possible' was her first open sesame.
  --
  As for the worst, we know that it is the worst. But then we come to realize that the best is only the pretty muzzle of our worst, the same old beast defending itself, with all its claws out, with its sanctity or its electronic gadgets. Mother was there for something else.
  'Something else' is ominous, perilous, disrupting - it is quite unbearable for all those who resemble the old beast. The story of the Pondicherry 'Ashram' is the story of an old clan ferociously clinging to its 'spiritual' privileges, as others clung to the muscles that had made them kings among the great apes. It is armed with all the piousness and all the reasonableness that had made logical man so 'inf allible' among his less cerebral brothers. The spiritual brain is probably the worst obstacle to the new species, as were the muscles of the old orangutan for this fragile stranger who no longer climbed so well in the trees and sat, pensive, at the center of a little, uncertain clearing.
  There is nothing more pious than the old species. There is nothing more legal. Mother was searching for the path of the new species as much against all the virtues of the old as against all its vices or laws. For, in truth, 'Something Else' ... is something else.
  We landed there, one day in February 1954, having emerged from our Guianese forest and a certain number of dead-end peripluses; we had knocked upon all the doors of the old world before reaching that point of absolute impossibility where it was truly necessary to embark into something else or once and for all put a bullet through the brain of this slightly superior ape. The first thing that struck us was this exotic Notre Dame with its burning incense sticks, its effigies and its prostrations in immaculate white: a Church. We nearly jumped into the first train out that very evening, bound straight for the Himalayas, or the devil. But we remained near Mother for nineteen years. What was it, then, that could have held us there? We had not left Guiana to become a little saint in white or to enter some new religion. 'I did not come upon earth to found an ashram; that would have been a poor aim indeed,' She wrote in 1934. What did all this mean, then, this 'Ashram' that was already registered as the owner of a great spiritual business, and this fragile, little silhouette at the center of all these zealous worshippers? In truth, there is no better way to smother someone than to worship him: he chokes beneath the weight of worship, which moreover gives the worshipper claim to ownership. 'Why do you want to worship?' She exclaimed. 'You have but to become! It is the laziness to become that makes one worship.' She wanted so much to make them
   become this 'something else,' but it was far easier to worship and quiescently remain what one was.
  --
  'spiritual life': it was all so comfortable, for we had a supreme 'symbol' of it right there. She let us do as we pleased, She even opened up all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but there was nowhere to get out: it WAS eternity. We were trapped on all sides. There was nothing left but these 4m2 of skin, the last refuge, that which we wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just there, at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning there, 'where the other yogas leave off,' as Sri Aurobindo had already said twenty-five years earlier. It was necessary to have covered all the paths of the Spirit and all those of Matter, or in any case a large number geographic ally, before discovering, or even simply understanding, that 'something else' was re ally Something Else. It was not an improved
  Spirit nor even an improved Matter, but ... it could be c alled 'nothing,' so contrary was it to all we know. For the caterpillar, a butterfly is nothing, it is not even visible and has nothing in common with caterpillar heavens nor even caterpillar matter. So there we were, trapped in an impossible adventure. One does not return from there: one must cross the bridge to the other side. Then one day in that seventh year, while we still believed in liberations and the collected Upanishads, highlighted with a few glorious visions to relieve the commonplace (which remained app allingly commonplace), while we were still considering 'the Mother of the Ashram' rather like some spiritual super-director (endowed, albeit, with a disarming yet ever so provocative smile, as though
  She were making fun of us, then loving us in secret), She told us, 'I have the feeling that all we have lived, all we have known, all we have done is a perfect illusion ... When I had the spiritual experience that material life is an illusion, person ally I found that so marvelously beautiful and happy that it was one of the most beautiful experiences of my life, but now it is the entire spiritual structure as we have lived it that is becoming an illusion! - Not the same illusion, but an illusion far worse. And I am no baby: I have been here for forty-seven years now!' Yes, She was eighty-three years old then. And that day, we ceased being 'the enemy of our own conception of the Divine,' for this entire Divine was shattered to pieces - and we met Mother, at last. This mystery we c all
  Mother, for She never ceased being a mystery right to her ninety-fifth year, and to this day still, ch allenges us from the other side of a w all of invisibility and keeps us floundering fully in the mystery - with a smile. She always smiles. But the mystery is not solved.
  --
  Where, then, was 'the Mother of the Ashram' in all this? What is even 'the Ashram,' if not a spiritual museum of the resistances to Something Else. They were always - and still today - reciting their catechism beneath a little flag: they are the owners of the new truth. But the new truth is laughing in their faces and leaving them high and dry at the edge of their little stagnant pond. They are under the illusion that Mother and Sri Aurobindo, twenty-seven or four years after their respective departures, could keep on repeating themselves - but then they would not be Mother and
  Sri Aurobindo! They would be fossils. The truth is always on the move. It is with those who dare, who have courage, and above all the courage to shatter all the effigies, to de-mystify, and to go
  TRULY to the conquest of the new. The 'new' is painful, discouraging, it resembles nothing we know! We cannot hoist the flag of an unconquered country - but this is what is so marvelous: it does not yet exist. We must MAKE IT EXIST. The adventure has not been carved out: it is to be carved out. Truth is not entrapped and fossilized, 'spiritualized': it is to be discovered. We are in a nothing that we must force to become a something. We are in the adventure of the new species. A new species is obviously contradictory to the old species and to the little flags of the alreadyknown. It has nothing in common with the spiritual summits of the old world, nor even with its abysms - which might be delightfully tempting for those who have had enough of the summits, but everything is the same, in black or white, it is fraternal above and below. SOMETHING ELSE is needed.
  'Are you conscious of your ceils?' She asked us a short time after the little operation of spiritual demolition She had undergone. 'No? Well, become conscious of your cells, and you will see that it gives TERRESTRIAL results.' To become conscious of one's cells? ... It was a far more radical operation than crossing the Maroni with a machete in hand, for after all, trees and lianas can be cut, but what cannot be so easily uncovered are the grandfa ther and the grandmo ther and the whole atavistic pack, not to mention the animal and plant and mineral layers that form a teeming humus over this single pure little cell beneath its millennial genetic program. The grandfa thers and grandmo thers grow back again like crabgrass, along with all the old habits of being hungry, afraid, f alling ill, fearing the worst, hoping for the best, which is still the best of an old mortal habit. all this is not uprooted nor entrapped as easily as celestial 'liberations,' which leave the teeming humus in peace and the body to its usual decomposition. She had come to hew a path through all that. She was the Ancient One of evolution who had come to make a new cleft in the old, tedious habit of being a man. She did not like tedious repetitions, She was the adventuress par excellence - the adventuress of the earth. She was wrenching out for man the great Possible that was already beating there, in his primeval clearing, which he believed he had momentarily trapped with a few machines.
  She was uprooting a new Matter, free, free from the habit of inexorably being a man who repeats himself ad infinitum with a few improvements in the way of organ transplants or monetary exchanges. In fact, She was there to discover what would happen after materialism and after spiritualism, these prodigal twin brothers. Because Materialism is dying in the West for the same reason that Spiritualism is dying in the East: it is the hour of the new species. Man needs to awaken, not only from his demons but also from his gods. A new Matter, yes, like a new Spirit, yes, because we still know neither one nor the other. It is the hour when Science, like Spirituality, at the end of their roads, must discover what Matter TRULY is, for it is re ally there that a Spirit as yet unknown to us is to be found. It is a time when all the 'isms' of the old species are dying: 'The age of
  Capitalism and business is drawing to its close. But the age of Communism too will pass ... 'It is the hour of a pure little cell THAT WILL HAVE TERRESTRIAL REPERCUSSIONS, infinitely more radical than all our political and scientific or spiritualistic panaceas.
  This fabulous discovery is the whole story of the AGENDA. What is the passage? How is the path to the new species hewed open? ... Then suddenly, there, on the other side of this old millennial habit - a habit, nothing more than a habit! - of being like a man endowed with time and space and disease: an entire geometry, perfectly implacable and 'scientific' and medical; on the other side ... none of that at all! An illusion, a fantastic medical and scientific and genetic illusion:
   death does not exist, time does not exist, disease does not exist, nor do 'scar' and 'far' - another way of being IN A BODY. For so many millions of years we have lived in a habit and put our own thoughts of the world and of Matter into equations. No more laws! Matter is FREE. It can create a little lizard, a chipmunk or a parrot - but it has created enough parrots. Now it is SOMETHING
  --
  Day after day, for seventeen years, She sat with us to tell us of her impossible odyssey. Ah, how well we now understand why She needed such an 'outlaw' and an incorrigible heretic like us to comprehend a little bit of her impossible odyssey into 'nothing.' And how well we now understand her infinite patience with us, despite all our revolts, which ultimately were only the revolts of the old species against itself. The final revolt. 'It is not a revolt against the British government which any one can easily do. It is, in fact, a revolt against the whole universal Nature!' Sri Aurobindo had proclaimed fifty years earlier. She listened to our grievances, we went away and we returned. We wanted no more of it and we wanted still more. It was infernal and sublime, impossible and the sole possibility in this old, asphyxiating world. It was the only place one could go to in this barbedwired, mechanized world, where Cincinnati is just as crowded and polluted as Hong Kong. The new species is the last free place in the general Prison. It is the last hope for the earth. How we listened to her little faltering voice that seemed to return from afar, afar, after having crossed spaces and seas of the mind to let its little drops of pure, cryst alline words f all upon us, words that make you see. We listened to the future, we touched the other thing. It was incomprehensible and yet filled with another comprehension. It eluded us on all sides, and yet it was dazzlingly obvious. The 'other species' was re ally radic ally other, and yet it was vibrating within, absolutely recognizable, as if it were THAT we had been seeking from age to age, THAT we had been invoking through all our illuminations, one after another, in Thebes as in Eleusis as everywhere we have toiled and grieved in the skin of a man. It was for THAT we were here, for that supreme Possible in the skin of a man at last. And then her voice grew more and more frail, her breath began gasping as though She had to traverse greater and greater distances to meet us. She was so alone to beat against the w alls of the old prison. Many claws were out all around. Oh, we would so quickly have cut ourself free from all this fiasco to fly away with Her into the world's future. She was so tiny, stooped over, as if crushed beneath the 'spiritual' burden that all the old surrounding species kept heaping upon her. They didn't believe, no. For them, She was ninety-five years old + so many days. Can someone become a new species all alone? They even grumbled at Her: they had had enough of this unbearable Ray that was bringing their sordid affairs into the daylight. The Ashram was slowly closing over Her. The old world wanted to make a new, golden little Church, nice and quiet. No, no one wanted TO
  BECOME. To worship was so much easier. And then they bury you, solemnly, and the matter is settled - the case is closed: now, no one need bother any more except to print some photographic haloes for the pilgrims to this brisk little business. But they are mistaken. The real business will take place without them, the new species will fly up in their faces - it is already flying in the face of the earth, despite all its isms in black and white; it is exploding through all the pores of this battered old earth, which has had enough of shams - whether illusory little heavens or barbarous little machines.
  It is the hour of the REAL Earth. It is the hour of the REAL man. We are all going there - if only we could know the path a little ...
  This AGENDA is not even a path: it is a light little vibration that seizes you at any turning - and then, there it is, you are IN IT. 'Another world in the world,' She said. One has to catch the light little vibration, one has to flow with it, in a nothing that is like the only something in the midst of this great debacle. At the beginning of things, when still nothing was FIXED, when there was not yet this habit of the pelican or the kangaroo or the chimpanzee or the XXth century biologist, there was a little pulsation that beat and beat - a delightful dizziness, a joy in the world's great adventure; a little never-imprisoned spark that has kept on beating from species to species, but as if it were always eluding us, as if it were always over there, over there - as if it were something to become,
   something to be played forever as the one great game of the world; a who-knows-what that left this sprig of a pensive man in the middle of a clearing; a little 'something' that beats, beats, that keeps on breathing beneath every skin that has ever been put on it - like our deepest breath, our lightest air, our air of nothing - and it keeps on going, it keeps on going. We must catch the light little breath, the little pulsation of nothing. Then suddenly, on the threshold of our clearing of concrete, our head starts spinning incurably, our eyes blink into something else, and all is different, and all seems surcharged with meaning and with life, as though we had never lived until that very minute.
  Then we have caught the tail of the Great Possible, we are upon the wayless way, radic ally in the new, and we flow with the little lizard, the pelican, the big man, we flow everywhere in a world that has lost its old separating skin and its little baggage of habits. We begin seeing otherwise, feeling otherwise. We have opened the gate into an inconceivable clearing. Just a light little vibration that carries you away. Then we begin to understand how it CAN CHANGE, what the mechanism is - a light little mechanism and so miraculous that it looks like nothing. We begin feeling the wonder of a pure little cell, and that a sparkling of joy would be enough to turn the world inside out. We were living in a little thinking fishbowl, we were dying in an old, bottled habit. And then suddenly, all is different. The Earth is free! Who wants freedom?
  It begins in a cell.

00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The warning seems to have f allen, in the modern age, on unheeding ears. For the modern mind, being pre-eminently and uncompromisingly scientific, can entertain no doubt as to the perfect competency of science and the scientific method to seize and unveil any secret of Nature. If, it is argued, mysticism is a secret, if there is at all a truth and reality in it, then it is and must be amenable to the rules and regulations of science; for science is the revealer of Nature's secrecies.
   But what is not recognised in this view of things is that there are secrecies and secrecies. The material secrecies of Nature are of one category, the mystic secrecies are of another. The two are not only disparate but incommensurable. Any man with a mind and understanding of average culture can see and handle the 'scientific' forces, but not the mystic forces.
  --
   Furthermore, being so, the mystic domain is of infinitely greater potency than the domain of intra-atomic forces. If one comes, all on a sudden, into contact with a force here without the necessary preparation to hold and handle it, he may get seriously bruised, mor ally and physic ally. The adventure into the mystic domain has its own toll of casualtiesone can lose the mind, one can lose one's body even and it is a very common experience among those who have tried the path. It is not in vain and merely as a poetic metaphor that the ancient seers have said
   Kurasya dhr niit duratyay1
  --
   For true knowledge comes of, and means, identity of being. all other knowledge may be an apprehension of things but not comprehension. In the former, the knower stands apart from the object and so can envisage only the outskirts, the contour, the surface nature; the mind is capable of this alone. But comprehension means an embracing and penetration which is possible when the knower identifies himself with the object. And when we are so identified we not merely know the object, but becoming it in our consciousness, we love it and live it.
   The mystic's knowledge is a part and a formation of his life. That is why it is a knowledge not abstract and remote but living and intimate and concrete. It is a knowledge that pulsates with delight: indeed it is the radiance that is shed by the purest and intensest joy. For this reason it may be that in approaching through the heart there is a chance of one's getting arrested there and not caring for the still higher, the solar lights; but this need not be so. In the heart there is a golden door leading to the deepest delights, but there is also a diamond door opening up into the skies of the brightest luminosities.
   For it must be understood that the heart, the mystic heart, is not the external thing which is the seat of emotion or passion; it is the secret heart that is behind, the inner heartantarhdaya of the Upanishadwhich is the centre of the individual consciousness, where all the divergent lines of that consciousness meet and from where they take their rise. That is what the Upanishad means when it says that the heart has a hundred channels which feed the human vehicle. That is the source, the fount and origin, the very substance of the true personality. Mystic knowledge the true mystic knowledge which saves and fulfilsbegins with the awakening or the entrance into this real being. This being is pure and luminous and blissful and sovereignly real, because it is a portion, a spark of the Divine Consciousness and Nature: a contact and communion with it brings automatic ally into play the light and the truth that are its substance. At the same time it is an uprising flame that reaches out natur ally to higher domains of consciousness and manifests them through its translucid dynamism.
   The knowledge that is obtained without the heart's instrumentation or co-operation is liable to be what the Gita describes as Asuric. First of all, from the point of view of knowledge itself, it would be, as I have already said, egocentric, a product and agent of one's limited and isolated self, easily put at the service of desire and passion. This knowledge, whether rationalistic or occult, is, as it were, hard and dry in its constitution, and oftener than not, negative and destructivewi thering and blasting in its career like the desert simoom.
   There are modes of knowledge that are occultand to that extent mystic and can be mastered by practices in which the heart has no share. But they have not the saving grace that comes by the touch of the Divine. They are not truly mystic the truly mystic belongs to the ultimate realities, the deepest and the highest,they, on the other hand, are transverse and tangential movements belonging to an intermediate region where light and obscurity are mixed up and even for the greater part the light is sw allowed up in the obscurity or utilised by it.

00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
  Have you understood all that you have read?
   Not much, but I like poetry, it is because of that I read it.
  --
  Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.
  *He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.
  --
  In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequ alled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and etern ally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. all these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a sm all fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.
  It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach fin ally the transformation of the Supramental Yoga. It is truly the inf allible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
  My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. all prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. all the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integr ally in the integral Yoga.
   all this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.
  These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physic ally. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to brea the the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physic ally what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.
  And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.
  And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.
  My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to re ally concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do norm ally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.
  Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, everything, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967
  ~ The Mother Sweet Mother The Mother to Mona Sarkar, [T0]

00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Mystics all over the world and in all ages have clothed their sayings in proverbs and parables, in figures and symbols. To speak in symbols seems to be in their very nature; it is their characteristic manner, their inevitable style. Let us see what is the reason behind it. But first who are the Mystics? They are those who are in touch with supra-sensual things, whose experiences are of a world different from the common physical world, the world of the mind and the senses.
   These other worlds are constituted in other ways than ours. Their contents are different and the laws that obtain there are also different. It would be a gross blunder to attempt a chart of any of these other systems, to use an Einsteinian term, with the measures and conventions of the system to which our external waking consciousness belongs. For, there "the sun shines not, nor the moon, nor the stars, neither these lightnings nor this fire." The difficulty is further enhanced by the fact that there are very many unseen worlds and they all differ from the seen and from one another in manner and degree. Thus, for example, the Upanishads speak of the swapna, the suupta, and the turya, domains beyond the jgrat which is that where the rational being with its mind and senses lives and moves. And there are other systems and other ways in which systems exist, and they are practic ally innumerable.
   If, however, we have to speak of these other worlds, then, since we can speak only in the terms of this world, we have to use them in a different sense from those they usu ally bear; we must employ them as figures and symbols. Even then they may prove inadequate and misleading; so there are Mystics who are averse to all speech and expression they are mauni; in silence they experience the inexpressible and in silence they communicate it to the few who have the capacity to receive in silence.
   But those who do speak, how do they choose their figures and symbols? What is their methodology? For it might be said, since the unseen and the seen differ out and out, it does not matter what forms or signs are taken from the latter; for any meaning and significance could be put into anything. But in reality, it does not so happen. For, although there is a great divergence between figures and symbols on the one hand and the things figured and symbolised on the other, still there is also some link, some common measure. And that is why we see not unoften the same or similar figures and symbols representing an identical experience in ages and countries far apart from each other.
  --
   And there is such a commensurability or par allelism between the various levels of consciousness, in and through all the differences that separate them from one another. Thus an object or a movement apprehended on the physical plane has a sort of line of re-echoing images extended in a series along the whole gradation of the inner planes; otherwise viewed, an object or movement in the innermost consciousness translates itself in varying modes from plane to plane down to the most material, where it appears in its grossest form as a concrete three-dimensional object or a mechanical movement. This par allelism or commensurability by virtue of which the different and divergent states of consciousness can portray or represent each other is the source of all symbolism.
   A symbol symbolizes something for this reason that both possess in common a certain identical, at least similar, quality or rhythm or vibration, the symbol possessing it in a grosser or more apparent or sensuous form than the thing symbolized does. Sometimes it may happen that it is more than a certain quality or rhythm or vibration that is common between the two: the symbol in its entirety is the thing symbolized but thrown down on another plane, it is the embodiment of the latter in a more concrete world. The light and the fire that Saint Paul and Moses saw appear to be of this kind.
   Thus there is a great diversity of symbols. At the one end is the mere metaphor or simile or allegory ('figure', as we have c alled it) and at the other end is the symbol identical with the thing symbolized. And upon this inner character of the symbol depends also to a large extent its range and scope. There are symbols which are universal and intimately ingrained in the human consciousness itself. Mankind has used them in all ages and climes almost in the same sense and significance. There are others that are limited to peoples and ages. They are made out of forms that are of local and temporal interest and importance. Their significances vary according to time and place. Fin ally, there are symbols which are true of the individual consciousness only; they depend on personal peculiarities and idiosyncrasies, on one's environment and upbringing and education.
   Man being an embodied soul, his external consciousness (what the Upanishad c alls jgrat) is the milieu in which his soul-experiences natur ally manifest and find their play. It is the forms and movements of that consciousness which clo the and give a concrete habitation and name to perceptions on the subtler ranges of the inner existence. If the experiences on these planes are to be presented to the conscious memory and to the brain-mind and made communicable to others through speech, this is the inevitable and natural process. Symbols are a translation in mental and sensual (and vocal) terms of experiences that are beyond the mind and the sense and the speech and yet throw a kind of echoing vibrations upon these lesser levels.

0 0.02 - Topographical Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  Mother would be seated in this rather medieval-looking chair with its high, carved back, her feet on a little tabouret, while we sat on the floor, on a slightly faded carpet, conquered and seduced, revolted and never satisfied - but nevertheless, very interested. Treasures, never noted down, were lost until, with the cunning of the Sioux, we succeeded in making Mother consent to the presence of a tape recorder. But even then, and for a long time thereafter, She carefully made us erase or delete in our notes all that concerned Her rather too person ally - sometimes we disobeyed Her.
  But fin ally we were able to convince Her of the value inherent in keeping a chronicle of the route.
  It was only in 1958 that we began having the first tape-recorded conversations, which, properly speaking, constitute Mother's Agenda. But even then, many of these conversations were lost or only partly noted down. Or else we considered that our own words should not figure in these notes and we carefully omitted all our questions - which was absurd. At that time, no one - neither Mother, nor ourself - knew that this was 'the Agenda' and that we were out to explore the 'Great Passage.'
  Only gradu ally did we become aware of the true nature of these meetings. Furthermore, we were constantly on the road, so much so that there are sizable gaps in the text. In fact, for seven years,
  --
  From 1960, the Agenda took its final shape arid grew for thirteen years, until May 1973, filling thirteen volumes in all (some six thousand pages), with a change of setting in March 1962 at the time of the Great Turning in Mother's yoga when She permanently retired to her room upstairs, as had Sri Aurobindo in 1926. The interviews then took place high up in this large room carpeted in golden wool, like a ship's stateroom, amidst the rustling of the Copper Pod tree and the cawing of crows. Mother would sit in a low rosewood chair, her face turned towards Sri Aurobindo's tomb, as though She were wearing down the distance separating that world from our own. Her voice had become like that of a child, one could hear her laughter. She always laughed, this Mother. And then her long silences. Until the day the disciples closed her door on us. It was May 19, 1973. We did not want to believe it. She was alone, just as we were suddenly alone. Slowly, painfully, we had to discover the why of this rupture. We understood nothing of the jealousies of the old species, we did not yet realize that they were becoming the 'owners' of Mother - of the Ashram, of Auroville, of
  Sri Aurobindo, of everything - and that the new world was going to be denatured into a new

0 0.03 - 1951-1957. Notes and Fragments, #Agenda Vol 1, #The Mother, #Integral Yoga
  The lack of the earth's receptivity and the behavior of Sri Aurobindo's disciples 1 are largely responsible for what happened to his body. But one thing is certain: the great misfortune that has just beset us in no way affects the truth of his teaching. all he said is perfectly true and remains so.
  Time and the course of events will make this abundantly clear.

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A certain rationalistic critic divides the Upanishadic symbols into three categoriesthose that are rational and can be easily understood by the mind; those that are not understood by the mind and yet do not go against reason, having nothing inherently irrational in them and may be simply c alled non-rational; those that seem to be quite irrational, for they go frankly against all canons of logic and common sense. As an example of the last, the irrational type, the critic cites a story from the Chhndogya, which may be rendered thus:
   There was an aspirant, a student who was seeking after knowledge. One day there appeared to him a white dog. Soon, other dogs followed and addressed their predecessor: "O Lord, sing to our Food, for we desire to eat." The white dog answered, "Come to me at dawn here in this very place." The aspirant waited. The dogs, like singer-priests, circled round in a ring. Then they sat and cried aloud; they cried out," Om We eat and Om we drink, may the gods bring here our food."
  --
   My suggestion is that the dog is a symbol of the keen sight of Intuition, the unfailing perception of direct knowledge. With this clue the Upanishadic story becomes quite sensible and clear and not mere abracadabra. To the aspirant for Knowledge came first a purified power of direct understanding, an Intuition of fundamental value, and this brought others of the same species in its train. They were all linked together organic ally that is the significance of the circle, and formed a rhythmic utterance and expression of the supreme truth (Om). It is also to be noted that they came and met at dawn to chant, the Truth. Dawn is the opening and awakening of the consciousness to truths that come from above and beyond.
   It may be asked why the dog has been chosen as the symbol of Intuition. In the Vedas, the cow and the horse also play a large part; even the donkey and the frog have their own assigned roles. These objects are taken from the environment of ordinary life, and are those that are most familiar to the external consciousness, through which the inner experiences have to express themselves, if they are to be expressed at all. These material objects represent various kinds of forces and movements and subtle and occult and spiritual dynamisms. Strictly speaking, however, symbols are not chosen in a subtle or spiritual experience, that is to say, they are not arbitrarily selected and constructed by the conscious intelligence. They form part of a dramatization (to use a term of the Freudian psychology of dreams), a psychological alchemy, whose method and process and rationale are very obscure, which can be penetrated only by the vision of a third eye.
   I. The Several Lights
  --
   First of all, he has the Sun; it is the primary light by which he lives and moves. When the Sun sets, the Moon rises to replace it. When both the Sun and the Moon set, he has recourse to the Fire. And when the Fire, too, is extinguished, there comes the Word. In the end, when the Fire is quieted and the Word silenced, man is lighted by the Light of the Atman. This Atman is all-Knowledge; it is secreted within the life, within the heart: it is selfluminous Vijnamaya preu rdyantar jyoti..
   The progression indicated by the order of succession points to a gradual withdrawal from the outer to the inner light, from the surface to the deep, from the obvious to the secret, from the actual and derivative to the real and original. We begin by the senses and move towards the Spirit.
   The Sun is the first and the most immediate source of light that man has and needs. He is the presiding deity of our waking consciousness and has his seat in the eyecakusa ditya, ditya caku bhtvakii prviat. The eye is the representative of the senses; it is the sense par excellence. In truth, sense-perception is the initial light with which we have to guide us, it is the light with which we start on the way. A developed stage comes when the Sun sets for us, that is to say, when we retire from the senses and rise into the mind, whose divinity is the Moon. It is the mental knowledge, the light of reason and intelligence, of reflection and imagination that govern our consciousness. We have to proceed farther and get beyond the mind, exceed the derivative light of the Moon. So when the Moon sets, the Fire is kindled. It is the light of the ardent and aspiring heart, the glow of an inner urge, the instincts and inspirations of our secret life-will. Here we come into touch with a source of knowledge and realization, a guidance more direct than the mind and much deeper than the sense-perception. Still this light partakes more of heat than of pure luminosity; it is, one may say, incandescent feeling, but not vision. We must probe deeper, mount higherreach heights and profundities that are serene and transparent. The Fire is to be quieted and silenced, says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth: an inner hearing opens, the direct voice of Truth the Wordreaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is clothing, though a luminous clothinghiramayam ptram When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.
   II. The Four Oblations
  --
   From the psychological standpoint, the four oblations are movements or reactions of consciousness in its urge towards the utterance and expression of Divine Truth. Like some other elements in the cosmic play, these also form a quartetcaturvyha and work together for a common purpose in view of a perfect and all-round result.
   Svh is the offering and invocation. One must dedicate everything to the Divine, cast all one has or does into the Fire of Aspiration that blazes up towards the Most High, and through the tongue of that one-pointed flame c all on the Divinity.
   In doing so, in invoking the Truth and consecrating oneself to it, one begins to ascend to it step by step; and each step means a tearing of another veil and a further opening of the I passage. This graded mounting is vaakra.
  --
   The one, however, is not completely divorced from the other. The apparent, the inferior nature is only a preparation for the real, the superior nature. The Path of the Fathers concerns itself with man as a mental being and seeks so to ordain and accomplish its duties and ideals as to lead him on to the Path of the Gods; the mind, the life, and the body consciousness should be so disciplined, educated, purified, they should develop along such a line and gradu ally rise to such a stage as to make them fit to receive the light which belongs to the higher level, so allowing the human soul imbedded in them to extricate itself and pass on to the Immortal Life.
   And they who are thus lifted up into the Higher Orbit are freed from the bondage to the cycle of rebirth. They enjoy the supreme Liberation that is of the Spirit; and even when they descend into the Inferior Path, it is to work out as free agents, as vehicles of the Divine, a special purpose, to bring down something of the substance and nature of the Solar reality into the lower world, enlighten and elevate the lower, as far as it is allowed, into the higher.
   IV. The Triple Agni
  --
   Garhapatya is the Fire in the body-consciousness, the fire of Earth, as it is sometimes c alled; Dakshina is the Fire of the moon or mind, and Ahavaniya that of life.10 The earthly fire is also the fire of the sun; the sun is the source of all earth's heat and symbolises at the same time the spiritual light manifested in the physical consciousness. The lunar fire is also the fire of the stars, the stars, mythologic ally, being the consorts or powers of the moon and they symbolise, in Yogic experience, the intuitive thoughts. The fire of the life-force has its symbol in lightning, electric energy being its vehicle.
   Agni in the physical consciousness is c alledghapati, for the body is the house in which the soul is lodged and he is its keeper, guardian and lord. The fire in the mental consciousness is c alled daki; for it is that which gives discernment, the power to discriminate between the truth and the falsehood, it is that which by the pressure of its heat and light cleaves the wrong away from the right. And the fire in the life-force is c alled havanya; for pra is not only the plane of hunger and desire, but also of power and dynamism, it is that which c alls forth forces, brings them into' play and it is that which is to be invoked for the progression of the Sacrifice, for an onward march on the spiritual path.
  --
   We have, in modern times, a movement towards a more conscious and courageous, knowledge of things that were taboo to puritan ages. Not to shut one's eyes to the lower, darker and hidden strands of our nature, but to bring them out into the light of day and to face them is the best way of dealing with such elements, which otherwise, if they are repressed, exert an unhealthy influence on the mind and nature. The Upanishadic view runs on the same lines, but, with the unveiling and the natural and not merely naturalisticdelineation of these under-worlds (concerning sex and food), it endows them with a perspective sub specie aeternitatis. The sexual function, for example, is easily equated to the double movement of ascent and descent that is secreted in nature, or to the combined action of Purusha and Prakriti in the cosmic Play, or again to the hidden fount of Delight that holds and moves the universe. In this view there is nothing merely secular and profane, but all is woven into the cosmic spiritual whole; and man is taught to consider and to mould all his movementsof soul and mind and bodyin the light and rhythm of that integral Reality.11
   The central secret of the transfigured consciousness lies, as we have already indicated, in the mystic rite or law of Sacrifice. It is the one basic, fundamental, universal Law that upholds and explains the cosmic movement, conformity to which brings to the thrice-bound human being release and freedom. Sacrifice consists essenti ally of two elements or processes: (i) The offering or self giving of the lower reality to the higher, and, as a consequence, an answering movement of (ii) the descent of the higher into the lower. The lower offered to the higher means the lower sublimated and integrated into the higher; and the descent of the higher into the lower means the incarnation of the former and the fulfilment of the latter. The Gita elaborates the same idea when it says that by Sacrifice men increase the gods and the gods increase men and by so increasing each other they attain the supreme Good. Nothing is, nothing is done, for its own sake, for an egocentric satisfaction; all, even movements relating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone received which comes from Him.
   VII. The Cosmic and the Transcendental
  --
   Ivsyamidam sarvam: all this is for habitation by the Lord;
   or,Sarvam khalvidam brahma: all this is indeed the Brahman;
   or,Sa evedam sarvam: He is indeed all this;
   or,Ahamevedam sarvam: I am indeed all this;
   or,Atmaivedam sarvam: The Self indeed is all this;
   or again,Sarvamasmi: I am all.
   TheChhandyogya12 gives a whole typal scheme of this universal reality and explains how to realise it and what are the results of the experience. The Universal Brahman means the cosmic movement, the cyclic march of things and events taken in its global aspect. The typical movement that symbolises and epitomises the phenomenon, embodies the truth, is that of the sun. The movement consists of five stages which are c alled the fivefold sma Sma means the equal Brahman that is ever present in all, the Upanishad itself says deriving the word from sama It is Sma also because it is a rhythmic movement, a cadencea music of the spheres. And a rhythmic movement, in virtue of its being a wave, consists of these five stages: (i) the start, (ii) the rise, (iii) the peak, (iv) the decline and (v) the f all. Now the sun follows this curve and marks out the familiar divisions of the day: dawn, forenoon, noon, afternoon and sunset. Sometimes two other stages are added, one at each end, one of preparation and another of final lapse the twilights with regard to the sun and then ,we have seven instead of five smas Like the Sun, the Fire that is to say, the sacrificial Firecan also be seen in its fivefold cyclic movement: (i) the lighting, (ii) the smoke, (iii) the flame, (iv) smouldering and fin ally (v) extinction the fuel as it is rubbed to produce the fire and the ashes may be added as the two supernumerary stages. Or again, we may take the cycle of five seasons or of the five worlds or of the deities that control these worlds. The living wealth of this earth is also symbolised in a quintetgoat and sheep and cattle and horse and fin ally man. Coming to the microcosm, we have in man the cycle of his five senses, basis of all knowledge and activity. For the macrocosm, to I bring out its vast extra-human complexity, the Upanishad refers to a quintet, each term of which is again a trinity: (i) the threefold Veda, the Divine Word that is the origin of creation, (ii) the three worlds or fieldsearth, air-belt or atmosphere and space, (iii) the three principles or deities ruling respectively these worldsFire, Air and Sun, (iv) their expressions, emanations or embodimentsstars and birds and light-rays, and fin ally, (v) the original inhabitants of these worldsto earth belong the reptiles, to the mid-region the Gandharvas and to heaven the ancient Fathers.
   Now, this is the all, the Universal. One has to realise it and possess in one's consciousness. And that can be done only in one way: one has to identify oneself with it, be one with it, become it. Thus by losing one's individuality one lives the life universal; the sm all lean separate life is enlarged and moulded in the rhythm of the Rich and the Vast. It is thus that man shares in the consciousness and energy that inspire and move and sustain the cosmos. The Upanishad most emphatic ally enjoins that one must not decry this cosmic godhead or deny any of its elements, not even such as are a taboo to the puritan mind. It is in and through an unimpaired global consciousness that one attains the all-Life and lives uninterruptedly and perenni ally: Sarvamanveti jyok jvati.
   Still the Upanishad says this is not the final end. There is yet a higher status of reality and consciousness to which one has to rise. For beyond the Cosmos lies the Transcendent. The Upanishad expresses this truth and experience in various symbols. The cosmic reality, we have seen, is often conceived as a septenary, a unity of seven elements, principles and worlds. Further to give it its full complex value, it is considered not as a simple septet, but a threefold heptad the whole gamut, as it were, consisting of 21 notes or syllables. The Upanishad says, this number does not exhaust the entire range; I for there is yet a 22nd place. This is the world beyond the Sun, griefless and deathless, the supreme Selfhood. The Veda I also sometimes speaks of the integral reality as being represented by the number 100 which is 99 + I; in other words, 99 represents the cosmic or universal, the unity being the reality beyond, the Transcendent.
  --
   Now this is what is sought to be conveyed and expressed. The five movements of the sun here also are nothing but the five smas and they refer to the cycle of the Cosmic or Universal Brahman. The sixth status where all movements cease, where there is no rising and setting, no ebb and flow, no waxing and waning, where there is the immutable, the ever-same unity, is very evidently the Transcendental Brahman. It is That to which the Vedic Rishi refers when he prays for a constant and fixed vision of the eternal Sunjyok ca sryam drie.
   It would be interesting to know what the five ranges or levels or movements of consciousness exactly are that make up the Universal Brahman described in this passage. It is the mystic knowledge, the Upanishad says, of the secret delight in thingsmadhuvidy. The five ranges are the five fundamental principles of delightimmortalities, the Veda would say that form the inner core of the pyramid of creation. They form a rising tier and are ruled respectively by the godsAgni, Indra, Varuna, Soma and Brahmawith their emanations and instrumental personalities the Vasus, the Rudras, the Adityas, the Maruts and the Sadhyas. We suggest that these refer to the five well-known levels of being, the modes or nodi of consciousness or something very much like them. The Upanishad speaks elsewhere of the five sheaths. The six Chakras of Tantric system lie in the same line. The first and the basic mode is the physical and the ascent from the physical: Agni and the Vasus are always intimately connected with the earth and -the earth-principles (it can be compared with the Muladhara of the Tantras). Next, second in the line of ascent is the Vital, the centre of power and dynamism of which the Rudras are the deities and Indra the presiding God (cf. Swadhishthana of the Tantras the navel centre). Indra, in the Vedas, has two aspects, one of knowledge and vision and the other of dynamic force and drive. In the first aspect he is more often considered as the Lord of the Mind, of the Luminous Mind. In the present passage, Indra is taken in his second aspect and instead of the Maruts with whom he is usu ally invoked has the Rudras as his agents and associates.
  --
   "How many Gods are there?" Yajnavalkya was once asked.13 The Rishi answered, they say there are three thousand and three of them, or three hundred and three, or again, thirty-three; it may be said too there are six or three or two or one and a half or one fin ally. Indeed as the Upanishad says elsewhere, it is the One Unique who wished to be many: and all the gods are the various glories (mahim) or emanations of the One Divine. The ancient of ancient Rishis had declared long long ago, in the earliest Veda, that there is one indivisible Reality, the seers name it in various ways.
   In Yajnavalkya's enumeration, however, it is to be noted, first of all, that he stresses on the number three. The principle of triplicity is of very wide application: it permeates all fields of consciousness and is evidently based upon a fundamental fact of reality. It seems to embody a truth of synthesis and comprehension, points to the order and harmony that reigns in the cosmos, the spheric music. The metaphysical, that is to say, the original principles that constitute existence are the well-known triplets: (i) the superior: Sat, Chit, Ananda; and (ii) the inferior: Body, Life and Mindthis being a reflection or translation or concretisation of the former. We can see also here how the dual principle comes in, the twin godhead or the two gods to which Yajnavalkya refers. The same principle is found in the conception of Ardhanarishwara, Male and Female, Purusha-Prakriti. The Upanishad says 14 yet again that the One original Purusha was not pleased at being alone, so for a companion he created out of himself the original Female. The dual principle signifies creation, the manifesting activity of the Reality. But what is this one and a half to which Yajnavalkya refers? It simply means that the other created out of the one is not a wholly separate, independent entity: it is not an integer by itself, as in the Manichean system, but that it is a portion, a fraction of the One. And in the end, in the ultimate analysis, or rather synthesis, there is but one single undivided and indivisible unity. The thousands and hundreds, very often mentioned also in the Rig Veda, are not simply multiplications of the One, a graphic description of its many-sidedness; it indicates also the absolute fullness, the complete completeness (prasya pram) of the Reality. It includes and comprehends all and is a rounded totality, a full circle. The hundred-gated and the thousand-pillared cities of which the ancient Rishis chanted are formations and embodiments of consciousness human and divine, are realities whole and entire englobing all the layers and grades of consciousness.
   Besides this metaphysics there is also an occult aspect in numerology of which Pythagoras was a well-known adept and in which the Vedic Rishis too seem to take special delight. The multiplication of numbers represents in a general way the principle of emanation. The One has divided and subdivided itself, but not in a haphazard way: it is not like the chaotic pulverisation of a piece of stone by hammer-blows. The process of division and subdivision follows a pattern almost as neat and methodical as a genealogical tree. That is to say, the emanations form a hierarchy. At the top, the apex of the pyramid, stands the one supreme Godhead. That Godhead is biune in respect of manifestation the Divine and his creative Power. This two-in-one reality may be considered, according to one view of creation, as dividing into three forms or aspects the well-known Brahma, Vishnu and Rudra of Hindu mythology. These may be termed the first or primary emanations.
  --
   Man, however, is an epitome of creation. He embraces and incarnates the entire gamut of consciousness and comprises in him all beings from the highest Divinity to the lowest jinn or elf. And yet each human being in his true personality is a lineal descendant of one or other typal aspect or original Personality of the one supreme Reality; and his individual character is all the more pronounced and well-defined the more organised and developed is the being. The psychic being in man is thus a direct descent, an immediate emanation along a definite line of devolution of the supreme consciousness. We may now understand and explain easily why one chooses a particular Ishta, an ideal god, what is the drive that pushes one to become a worshipper of Siva or Vishnu or any other deity. It is not any rational understanding, a weighing of pros and cons and then a resultant conclusion that leads one to choose a path of religion or spirituality. It is the soul's natural c all to the God, the type of being and consciousness of which it is a spark, from which it has descended, it is the secret affinity the spiritual blood-relation as it were that determines the choice and adherence. And it is this that we name Faith. And the exclusiveness and violence and bitterness which attend such adherence and which go "by the "name of partisanship, sectarianism, fanaticism etc., a;e a deformation in the ignorance on the physico-vital plane of the secret loyalty to one's source and origin. Of course, the pattern or law is not so simple and rigid, but it gives a token or typal pattern. For it must not be forgotten that the supreme source or the original is one and indivisible and in the highest integration consciousness is global and not exclusive. And the human being that attains such a status is not bound or wholly limited to one particular formation: its personality is based on the truth of impersonality. And yet the two can go together: an individual can be impersonal in consciousness and yet personal in becoming and true to type.
   The number of gods depends on the level of consciousness on which we stand. On this material plane there are as many gods as there are bodies or individual forms (adhar). And on the supreme height there is only one God without a second. In between there are gradations of types and sub-types whose number and function vary according to the aspect of consciousness that reveals itself.
  --
   The first boon regards the individual, that is to say, the individual identity and integrity. It asks for the maintenance of that individuality so that it may be saved from the dissolution that Death brings about. Death, of course, means the dissolution of the body, but it represents also dissolution pure and simple. Indeed death is a process which does not stop with the physical phenomenon, but continues even after; for with the body gone, the other elements of the individual organism, the vital and the mental too gradu ally f all off, fade and dissolve. Nachiketas wishes to secure from Death the safety and preservation of the earthly personality, the particular organisation of mind and vital based upon a recognisable physical frame. That is the first necessity for the aspiring mortalfor, it is said, the body is the first instrument for the working out of one's life ideal. But man's true personality, the real individuality lies beyond, beyond the body, beyond the life, beyond the mind, beyond the triple region that Death lords it over. That is the divine world, the Heaven of the immortals, beyond death and beyond sorrow and grief. It is the hearth secreted in the inner heart where burns the Divine Fire, the God of Life Everlasting. And this is the nodus that binds together the threefold status of the manifested existence, the body, the life and the mind. This triplicity is the structure of name and form built out of the bricks of experience, the kiln, as it were, within which burns the Divine Agni, man's true soul. This soul can be reached only when one exceeds the bounds and limitations of the triple cord and experiences one's communion and identity with all souls and all existence. Agni is the secret divinity within, within the individual and within the world; he is the Immanent Divine, the cosmic godhead that holds together and marshals all the elements and components, all the principles that make up the manifest universe. He it is that has entered into the world and created facets of his own reality in multiple forms: and it is he that lies secret in the human being as the immortal soul through all its adventure of life and death in the series of incarnations in terrestrial evolution. The adoration and realisation of this Immanent Divinity, the worship of Agni taught by Yama in the second boon, consists in the triple sacrifice, the triple work, the triple union in the triple status of the physical, the vital and the mental consciousness, the mastery of which leads one to the other shore, the abode of perennial existence where the human soul enjoys its eternity and unending continuity in cosmic life. Therefore, Agni, the master of the psychic being, is c alled jtaveds, he who knows the births, all the transmigrations from life to life.
   The third boon is the secret of secrets, for it is the knowledge and realisation of Transcendence that is sought here. Beyond the individual lies the universal; is there anything beyond the universal? The release of the individual into the cosmic existence gives him the griefless life eternal: can the cosmos be rolled up and flung into something beyond? What would be the nature of that thing? What is there outside creation, outside manifestation, outside Maya, to use a latter day term? Is there existence or non-existence (utter dissolution or extinctionDeath in his supreme and absolute status)? King Yama did not choose to answer immediately and even endeavoured to dissuade Nachiketas from pursuing the question over which people were confounded, as he said. Evidently it was a much discussed problem in those days. Buddha was asked the same question and he evaded it, saying that the pragmatic man should attend to practical and immediate realities and not, waste time and energy in discussing things ultimate and beyond that have hardly any relation to the present and the actual.
   But Yama did answer and unveil the mystery and impart the supreme secret knowledge the knowledge of the Transcendent Brahman: it is out of the transcendent reality that the immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis c alled brahmajam, born of the Brahman. Yama teaches the process of transcendence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to ascend and evolve. The first step is to learn to distinguish between the Good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the superficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preoccupation and focussing it upon what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.
   Man has two souls corresponding to his double status. In the inferior, the soul looks downward and is involved in the current of Impermanence and Ignorance, it tastes of grief and sorrow and suffers death and dissolution: in the higher it looks upward and communes and joins with the Eternal (the cosmic) and then with the Absolute (the transcendent). The lower is a reflection of the higher, the higher comes down in a diminished and hence tarnished light. The message is that of deliverance, the deliverance and reintegration of the lower soul out of its bondage of worldly ignorant life into the freedom and immortality first of its higher and then of its highest status. It is true, however, that the Upanishad does not make a trenchant distinction between the cosmic and the transcendent and often it speaks of both in the same breath, as it were. For in fact they are realities involved in each other and interwoven. Indeed the triple status, including the Individual, forms one single totality and the three do not exclude or cancel each other; on the contrary, they combine and may be said to enhance each other's reality. The Transcendence expresses or deploys itself in the cosmoshe goes abroad,sa paryagt: and the cosmic individualises, concretises itself in the particular and the personal. The one single spiritual reality holds itself, aspects itself in a threefold manner.
   The teaching of Yama in brief may be said to be the gospel of immortality and it consists of the knowledge of triple immortality. And who else can be the best teacher of immortality than Death himself, as Nachiketas pointedly said? The first immortality is that of the physical existence and consciousness, the preservation of the personal identity, the individual name and formthis being in itself as expression and embodiment and instrument of the Inner Reality. This inner reality enshrines the second immortality the eternity and continuity of the soul's life through its incarnations in time, the divine Agni lit for ever and ever growing in flaming consciousness. And the third and final immortality is in the being and consciousness beyond time, beyond all relativities, the absolute and self-existent delight.
   Rig Veda, X. 14-11, 12.
  --
   The secularisation of man's vital functions in modem ages has not been a success. It has made him more egocentric and blatantly hedonistic. From an occult point of view he has in this way subjected himself to the influences of dark and undesirable world-forces, has made an opening, to use an Indian symbolism, for Kali (the Spirit of the Iron Age) to enter into him. The sex-force is an extremely potent agent, but it is extremely fluid and elusive and uncontrollable. It was for this reason that the ancients always sought to give it a proper mould, a right continent, a fixed and definite channel; the moderns, on the other hand, allow it to run free and play with it recklessly. The result has been, in the life of those born under such circumstances, a growing lack of poise and balance and a corresponding incidence of neuras thenia, hysteria and all abnormal pathological conditions.
   Chhandyogya, II, III.

00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The white Mother comes reddening with the ruddy child; the dark Mother opens wide her chambers, the feeling and the expression of the beautiful raise no questioning; they are au thentic as well as evident. all will recognise at once t at we have here beautiful things said in a beautiful way. No less au thentic however is the sense of the beautiful that underlies these Upanishadic lines:
   na tatra sryo bhti na candratrakam
  --
   There the sun shines not, nor the moon, nor the stars; these lightnings too there shine not; how then this fire! That shines and therefore all shine in its wake; by the sheen of That, all this shines.
   Only, to some perhaps the beauty may not appear as evident and apparent. The Spirit of beauty that resides in the Upanishadic consciousness is more retiring and reticent. It dwells in its own privacy, in its own home, as it were, and therefore chooses to be bare and austere, simple and sheer. Beauty means usu ally the beauty of form, even if it be not always the decorative, ornamental and sumptuous form. The early Vedas aimed at the perfect form (surpaktnum), the faultless expression, the integral and complete embodiment; the gods they envisaged and invoked were gleaming powers carved out of harmony and beauty and figured close to our modes of apprehension (spyan). But the Upanishads came to lay stress upon what is beyond the form, what the eye cannot see nor the vision reflect:
  --
   The form of a thing can be beautiful; but the formless too has its beauty. Indeed, the beauty of the formless, that is to say, the very sum and substance, the ultimate essence, the soul of beauty that is what suffuses, with in-gathered colour and enthusiasm, the realisation and poetic creation of the Upanishadic seer. all the forms that are scattered abroad in their myriad manifest beauty hold within themselves a secret Beauty and are reflected or projected out of it. This veiled Name of Beauty can be compared to nothing on the phenomenal hemisphere of Nature; it has no adequate image or representation below:
   na tasya pratimsti
   it cannot be defined or figured in the terms of the phenomenal consciousness. In speaking of it, however, the Upanishads invariably and repeatedly refer to two attributes that characterise its fundamental nature. These two aspects have made such an impression upon the consciousness of the Upanishadic seer that his enthusiasm almost wholly plays about them and is centred on them. When he contemplates or communes with the Supreme Object, these seem to him to be the mark of its au thenticity, the seal of its high status and the reason of all the charm and magic it possesses. The first aspect or attri bute is that of light the brilliance, the solar effulgenceravituly-arpa the bright, clear, shadow less Light of lightsvirajam ubhram jyotim jyoti The second aspect is that of delight, the bliss, the immortality inherent in that wide effulgencenandarpam amtam yad vibhti.
   And what else is the true character, the soul of beauty than light and delight? "A thing of beauty is a joy for ever." And a thing of joy is a thing of light. Joy is the radiance rippling over a thing of beauty. Beauty is always radiant: the charm, the loveliness of an object is but the glow of light that it emanates. And it would not be a very incorrect mensuration to measure the degree of beauty by the degree of light radiated. The diamond is not only a thing of value, but a thing of beauty also, because of the concentrated and undimmed light that it enshrines within itself. A dark, dull and dismal thing, devoid of interest and attraction becomes aesthetic ally precious and significant as soon as the artist presents it in terms of the values of light. The entire art of painting is nothing but the expression of beauty, in and through the modalities of light.
  --
   Art at its highest tends to become also the simplest and the most unconventional; and it is then the highest art, precisely because it does not aim at being artistic. The aesthetic motive is tot ally absent in the Upanishads; the sense of beauty is there, but it is attendant upon and involved in a deeper strand of consciousness. That consciousness seeks consciousness itself, the fullness of consciousness, the awareness and possession of the Truth and Reality,the one thing which, if known, gives the knowledge of all else. And this consciousness of the Truth is also Delight, the perfect Bliss, the Immortality where the whole universe resolves itself into its original state of rasa, that is to say, of essential and inalienable harmony and beauty.
   ***

00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   'Kavi' is an invariable epithet of the gods. The Vedas mean by this attribute to bring out a most fundamental character, an inalienable dharma of the heavenly host. all the gods are poets; and a human being can become a poet only in so far as he attains to the nature and status of a god. Who is then a kavi? The Poet is he who by his poetic power raises forms of beauty in heavenkavi kavitv divi rpam sajat.1Thus the essence of poetic power is to fashion divine Beauty, to reveal heavenly forms. What is this Heaven whose forms the Poet discovers and embodies? HeavenDyaushas a very definite connotation in the Veda. It means the luminous or divine Mind 2the mind purified of its obscurity and limitations, due to subjection to the external senses, thus opening to the higher Light, receiving and recording faithfully the deeper and vaster movements and vibrations of the Truth, giving them a form, a perfect body of the right thought and the right word. Indra is the lord of this world and he can be approached only with an enkindled intelligence, ddhay man,3a faultless understanding, sumedh. He is the supreme Artisan of the poetic power,Tash, the maker of perfect forms, surpa ktnum.4 all the gods turn towards Indra and become gods and poets, attain their Great Names of Supreme Beauty.5 Indra is also the master of the senses, indriyas, who are his hosts. It is through this mind and the senses that the poetic creation has to be manifested. The mind spreads out wide the Poet's weaving;6 the poet is the priest who c alls down and works out the right thinking in the sacrificial labour of creation.7 But that creation is made in and through the inner mind and the inner senses that are alive to the subtle formation of a vaster knowledge.8 The poet envisages the golden forms fashioned out of the very profundity of the consciousness.9 For the substance, the material on which the Poet works, is Truth. The seat of the Truth the poets guard, they uphold the supreme secret Names.10 The poet has the expressive utterance, the creative word; the poet is a poet by his poetic creation-the shape faultlessly wrought out that unveils and holds the Truth.11The form of beauty is the body of the Truth.
   The poet is a trinity in himself. A triune consciousness forms his personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara. He has the direct vision, the luminous intelligence, the immediate perception.12 A subtle and profound and penetrating consciousness is his,nigam, pracetas; his is the eye of the Sun,srya caku.13 He secures an increased being through his effulgent understanding.14 In the second place, the Poet is not only Seer but Doer; he is knower as well as creator. He has a dynamic knowledge and his vision itself is power, ncak;15 he is the Seer-Will,kavikratu.16 He has the blazing radiance of the Sun and is supremely potent in his self-Iuminousness.17 The Sun is the light and the energy of the Truth. Even like the Sun the Poet gives birth to the Truth, srya satyasava, satyya satyaprasavya. But the Poet as Power is not only the revealer or creator,savit, he is also the builder or fashioner,ta, and he is the organiser,vedh is personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara, of the Truth.18 As Savita he manifests the Truth, as Tashta he gives a perfected body and form to the Truth, and as Vedha he maintains the Truth in its dynamic working. The effective marsh alling and organisation of the Truth is what is c alled Ritam, the Right; it is also c alled Dharma,19 the Law or the Rhythm, the ordered movement and invincible execution of the Truth. The Poet pursues the Path of the Right;20 it is he who lays out the Path for the march of the Truth, the progress of the Sacrifice.21 He is like a fast steed well-yoked, pressing forward;22 he is the charger that moves straight and unswerving and carries us beyond 23into the world of felicity.
   Indeed delight is the third and the supremely intimate element of the poetic personality. Dear and delightful is the poet, dear and delightful his works, priya, priyi His hand is dripping with sweetness,kavir hi madhuhastya.24 The Poet-God shines in his pristine beauty and is showering delight.25 He is filled with utter ecstasy so that he may rise to the very source of the luminous Energy.26? Pure is the Divine Joy and it enters and purifies all forms as it moves to the seat of the Immortals.27Indeed this sparkling Delight is the Poet-Seer and it is that that brings forth the creative word, the utterance of Indra.28
   The solar vision of the Poet encompasses in its might the wide Earth and Heaven, fuses them in supreme Delight in the womb of the Truth.29 The Earth is lifted up and given in marriage to Heaven in the home of Truth, for the creation and expression of the Truth in its varied beauty,cru citram.
  --
   On this Earth they hold everywhere in themselves all the secrets. They make Earth and Heaven move together, so that they may realise their heroic strength. They measure them with their rhythmic measurings, they hold in their controlled grasp the vast and great twins, and unite them and establish between them the mid-world of Delight for the perfect poise.30
   all the gods are poetstheir forms are perfect, surpa, suda, their Names full of beauty,cru devasya nma.31 This means also that the gods embody the different powers that constitute the poetic consciousness. Agni is the Seer-Will, the creative vision of the Poet the luminous energy born of an experience by identity with the Truth. Indra is the Idea-Form, the architectonic conception of the work or achievement. Mitra and Varuna are the large harmony, the vast cadence and sweep of movement. The Aswins, the Divine Riders, represent the intense zest of well-yoked Life-Energy. Soma is Rasa, Ananda, the Supreme Bliss and Delight.
   The Vedic Poet is doubtless the poet of Life, the architect of Divinity in man, of Heaven upon earth. But what is true of Life is fundament ally true of Art tooat least true of the Art as it was conceived by the ancient seers and as it found expression at their hands.32

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Manly P. H all, in The Secret Teachings of all Ages, deplores the failure of modern science to "sense the profundity of these philosophical deductions of the ancients." Were they to do so, he says, they "would realize those who fabricated the structure of the Qabalah possessed a knowledge of the celestial plan comparable in every respect with that of the modern savant."
  Fortunately many scientists in the field of psycho therapy are beginning to sense this correlation. In Francis G. Wickes' The Inner World of Choice reference is made to "the existence in every person of a galaxy of potentialities for growth marked by a succession of personalogical evolution and interaction with environments." She points out that man is not only an individual particle but "also a part of the human stream, governed by a Self greater than his own individual self."
  --
  Each letter of the Qabalistic alphabet has a number, color, many symbols and a Tarot card attributed to it. The Qabalah not only aids in an understanding of the Tarot, but teaches the student how to classify and organize all such ideas, numbers and symbols. Just as a knowledge of Latin will give insight into the meaning of an unfamiliar English word with a Latin root, so the knowledge of the Qabalah with the various attri butions to each character in its alphabet will enable the student to understand and correlate ideas and concepts which otherwise would have no apparent relation.
  A simple example is the concept of the Trinity in the Christian religion. The student is frequently amazed to learn through a study of the Qabalah that Egyptian mythology followed a similar concept with its trinity of gods, Osiris the father, Isis the virgin-mother, and Horus the son. The Qabalah indicates similar correspondences in the pantheon of Roman and Greek deities, proving the father-mother (Holy Spirit) - son principles of deity are primordial archetypes of man's psyche, rather than being, as is frequently and erroneously supposed a development peculiar to the Christian era.
  --
  For example, Keser is c alled "The Admirable or the Hidden Intelligence; it is the Primal Glory, for no created being can attain to its essence." This seems perfectly all right; the meaning at first sight seems to fit the significance of Keser as the first emanation from Ain Soph. But there are half a dozen other similar attri butions that would have served equ ally well. For instance, it could have been c alled the "Occult Intelligence" usu ally attri buted to the seventh Path or Sephirah, for surely Keser is secret in a way to be said of no other Sephirah. And what about the "Absolute or Perfect Intelligence." That would have been even more explicit and appropriate, being applicable to Keser far more than to any other of the Paths. Similarly, there is one attri buted to the 16th Path and c alled "The Eternal or Triumphant Intelligence," so-c alled because it is the pleasure of the Glory, beyond which is no Glory like to it, and it is c alled also the Paradise prepared for the Righteous." Any of these several would have done equ ally well. Much is true of so many of the other attri butions in this particular area-that is the so-c alled Intelligences of the Sepher Yetzirah. I do not think that their use or current arbitrary usage stands up to serious examination or criticism.
  A good many attri butions in other symbolic areas, I feel are subject to the same criticism. The Egyptian Gods have been used with a good deal of carelessness, and without sufficient explanation of motives in assigning them as I did. In a recent edition of Crowley's masterpiece Liber 777 (which au fond is less a reflection of Crowley's mind as a recent critic claimed than a tabulation of some of the material given piecemeal in the Golden Dawn knowledge lectures), he gives for the first time brief explanations of the motives for his attri butions. I too should have been far more explicit in the explanations I used in the case of some of the Gods whose names were used many times, most inadequately, where several paths were concerned. While it is true that the religious coloring of the Egyptian Gods differed from time to time during Egypt's turbulent history, nonetheless a word or two about just that one single point could have served a useful purpose.
  --
  I felt this a long time ago, as I still do, but even more so. The only way to explain the partisan Jewish attitude demonstrated in some sm all sections of the book can readily be explained. I had been reading some writings of Arthur Edward Waite, and some of his pomposity and turgidity stuck to my mantle. I disliked his patronising Christian attitude, and so swung all the way over to the other side of the pendulum. Actu ally, neither faith is particularly important in this day and age. I must be careful never to read Waite again before embarking upon literary work of my own.
  Much knowledge obtained by the ancients through the use of the Qabalah has been supported by discoveries of modern scientists- anthropologists, astronomers, psychiatrists, et al. Learned Qabalists for hundreds of years have been aware of what the psychiatrist has only discovered in the last few decades-that man's concept of himself, his deities and the Universe is a constantly evolving process, changing as man himself evolves on a higher spiral. But the roots of his concepts are buried in a race-consciousness that antedated Neanderthal man by uncounted aeons of time.
  What Jung c alls archetypal images constantly rise to the surface of man's awareness from the vast unconscious that is the common heritage of all mankind.
  The tragedy of civilized man is that he is cut off from awareness of his own instincts. The Qabalah can help him achieve the necessary understanding to effect a reunion with them, so that rather than being driven by forces he does not understand, he can harness for his conscious use the same power that guides the homing pigeon, teaches the beaver to build a dam and keeps the planets revolving in their appointed orbits about the sun.
  --
  The last chapter of A Garden deals with the Way of Return. It used almost entirely Crowley's concept of the Path as described in his superb essay "One Star in Sight." In addition to this, I borrowed extensively from Lawrence's Apropos. Somehow, they all fitted together very nicely. In time, all these variegated notes were incorporated into the text without acknowledgment, an oversight which I now feel sure would be forgiven, since I was only twenty-four at the time.
  Some modern Nature-worshippers and members of the newly-washed and redeemed witch-cult have complimented me on this closing chapter which I entitled 'The Ladder." I am pleased about this. For a very long time I was not at all familiar with the topic of witchcraft. I had avoided it entirely, not being attracted to its literature in any way. In fact, I only became slightly conversant with its theme and literature just a few years ago, after reading "The Anatomy of Eve" written by Dr. Leopold Stein, a Jungian analyst. In the middle of his study of four cases, he included a most informative chapter on the subject. This served to stimulate me to wider reading in that area.
  In 1932, at the suggestion of Thomas Burke, the novelist, I submitted my manuscript to one of his publishers, Messrs. Constable in London. They were unable to use it, but made some encouraging comments and advised me to submit it to Riders. To my delight and surprise, Riders published it, and throughout the years the reaction it has had indicated other students found it also fulfilled their need for a condensed and simplified survey of such a vast subject as the Qabalah.

000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  stretching away to infinity in all lateral directions. Yet the total land area of this flat
  world constitutes less than 17 percent of the subsequently-discovered-to-be-
  spherical Planet Earth's surface. all the great empires of written history before A.D.
  1500 lay well within that "known" flat world: it was and as yet remains the
  --
  algebra, and calculation. Then about 2,000 years ago the Roman Empire all but
  obliterated mathematics. A little more than 1,000 years ago Arabs and Hindus
  --
  in all circumferential directions to become a finite system: a closed sphere. The
  monarchs and merchants realized that, within that closed system, whoever
  --
  fundamental inadequacy of life support on our planet. Until then all opinions on
  such matters had been pure guesses.000.108 A third of a century after Malthus, Darwin attributed biological evolution
  --
  000.109 As a consequence of the discoveries of Malthus and Darwin all the great
  political ideologies have since adopted a prime philosophy that says: "You may not
  --
  science and technology. The military took command of all the highest performance
  materials, brains, instruments, and tools of production.
  --
  great political and industrial power structures have all become supranational
  comprehensivists, while the people have been passport-chained to their respective
  --
  provided for rearrangements of atomic interpositioning whose met allic alloying and
  chemical structuring produces ever more powerful and incisive performances perpound of physical matter employed.
  --
  interacting to produce stable patterns. A structural system divides Universe into all
  Universe outside the structural system (macrocosm) and all Universe inside the
  structural system (microcosm). Newton's discovery of mass interattraction showed
  --
  000.113 Gravity is the inwardly cohering force acting integratively on all systems.
  Radiation is the outwardly disintegrating force acting divisively upon all systems.
  000.114 all structural systems are comprised of tension and compression
  components. Stone masonry has a high compression-resisting strength of 50,000
  --
  could carry great cargoes.000.116 In the 1850s humans arrived at the mass production of steel, an alloy of
  iron, carbon, and manganese having a tensile strength of 50,000 p.s.i. as well as a
  --
  000.117 The technology of met allurgy began developing metal alloys of ever
  higher strength-to-weight ratios. Out of this came aluminum production by the
  opening of the 20th century-and aluminum alloys and stainless steel by the 1930s.
  These new materials made it possible to design and build engine-powered all-metal
  airplanes (structural vessels), which could pull themselves angularly above the
  --
  strength-to-weight ratios of metal alloys and glass-reinforced plastic materials, ever
  more heavily laden airplanes were designed, which could climb ever more steeply
  --
  we can have all of humanity enjoying a sustainably higher standard of living-with
  vastly increased degrees of freedom than has ever been enjoyed by anyone in all
  history.
  000.121 During this 10-year period we can also phase out all further use of fossil
  fuels and atomic energy, since the retooled world industry and individual energy
  --
  000.122 all of the foregoing makes it possible to say that since we now know that
  there is a sustainable abundance of life support and accommodation for all, it
  follows that all politics and warring are obsolete and invalid. We no longer need to
  rationalize selfishness. No one need ever again "earn a living." Further living for all
  humanity is all cosmic ally prepaid.
  000.123 Why don't we exercise our epochal option? Governments are financed
  --
  no more meter the energy than it meters the air. But all of Earthians' present power
  structures-political, religious, or capitalist-would find their interests disastrouslythreatened by total human success. They are founded upon assumption of scarcity;
  --
  language of science. The people who make up that 99 percent do not know that all
  that science has ever found out is that the Universe consists of the most reliable
  --
  dimensions in all for experienti ally evidencing physical reality.
  000.1271 To define the everywhere-and-everywhen-transforming cosmic
  --
  spontaneously attractive and can be used to teach all the world's people nature's
  coordinating system-and can do so in time to make it possible for all humanity to
  favorably comprehend and to exercise its option to attain universal physical
  success, thereby eliminating forevermore all world politics and competition for the
  right to live. The hydrogen atom does not have to compromise its function potential
  --
  governing all physical and metaphysical, omniinteraccommodative, ceaseless
  intertransformings of Universe.
  --
  revolution and will enter a new and-lasting epoch of physical success for all. If not,
  it will be curtains for all humanity within this century.
  000.131 In complement with Synergetics 1 and 2 the posters at color plates 1-10

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   At the age of six or seven Gadadhar had his first experience of spiritual ecstasy. One day in June or July, when he was walking along a narrow path between paddy-fields, eating the puffed rice that he carried in a basket, he looked up at the sky and saw a beautiful, dark thunder-cloud. As it spread, rapidly enveloping the whole sky, a flight of snow-white cranes passed in front of it. The beauty of the contrast overwhelmed the boy. He fell to the ground, unconscious, and the puffed rice went in all directions. Some villagers found him and carried him home in their arms. Gadadhar said later that in that state he had experienced an indescribable joy.
   Gadadhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Puranas. And he became interested in the wandering monks and pious pilgrims who would stop at Kamarpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and
   served them in various ways. Meanwhile, he was observing their meditation and worship.
  --
   Gadadhar himself now organized a dramatic company with his young friends. The stage was set in the mango orchard. The themes were selected from the stories of the Ramayana and the Mahabharata. Gadadhar knew by heart almost all the roles, having heard them from professional actors. His favourite theme was the Vrindavan episode of Krishna's life, depicting those exquisite love-stories of Krishna and the milkmaids and the cowherd boys. Gadadhar would play the parts of Radha or Krishna and would often lose himself in the character he was portraying. His natural feminine grace heightened the dramatic effect. The mango orchard would ring with the loud kirtan of the boys. Lost in song and merry-making, Gadadhar became indifferent to the routine of school.
   In 1849 Ramkumar, the eldest son, went to Calcutta to improve the financial condition of the family.
   Gadadhar was on the threshold of youth. He had become the pet of the women of the village. They loved to hear him talk, sing, or recite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct recognized the innate purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked upon him as Gopala, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindavan. He himself so idealized the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.
   --- COMING TO CALCUTTA
  --
   Ramkumar did not at first oppose the ways of his temperamental brother. He wanted Gadadhar to become used to the conditions of city life. But one day he decided to warn the boy about his indifference to the world. After all, in the near future Gadadhar must, as a householder, earn his livelihood through the performance of his brahminical duties; and these required a thorough knowledge of Hindu law, astrology, and kindred subjects. He gently admonished Gadadhar and asked him to pay more attention to his studies. But the boy replied spiritedly: "Brother, what sh all I do with a mere bread-winning education? I would rather acquire that wisdom which will illumine my heart and give me satisfaction for ever."
   --- BREAD-WINNING EDUCATION
  --
   When Ramkumar reprimanded Gadadhar for neglecting a "bread-winning education", the inner voice of the boy reminded him that the legacy of his ancestors — the legacy of Rama, Krishna, Buddha, Sankara, Ramanuja, Chaitanya — was not worldly security but the Knowledge of God. And these noble sages were the true representatives of Hindu society. Each of them was seated, as it were, on the crest of the wave that followed each successive trough in the tumultuous course of Indian national life. all demonstrated that the life current of India is spirituality. This truth was revealed to Gadadhar through that inner vision which scans past and future in one sweep, unobstructed by the barriers of time and space. But he was unaware of the history of the profound change that had taken place in the land of his birth during the previous one hundred years.
   Hindu society during the eighteenth century had been passing through a period of decadence. It was the twilight of the Mussalman rule. There were anarchy and confusion in all spheres. Superstitious practices dominated the religious life of the people. Rites and rituals passed for the essence of spirituality. Greedy priests became the custodians of heaven. True philosophy was supplanted by dogmatic opinions. The pundits took delight in vain polemics.
   In 1757 English traders laid the foundation of British rule in India. Gradu ally the Government was systematized and lawlessness suppressed. The Hindus were much impressed by the military power and political acumen of the new rulers. In the wake of the merchants came the English educators, and social reformers, and Christian missionaries — all bearing a culture completely alien to the Hindu mind. In different parts of the country educational institutions were set up and Christian churches established. Hindu young men were offered the heady wine of the Western culture of the late eighteenth and early nineteenth centuries, and they drank it to the very dregs.
   The first effect of the draught on the educated Hindus was a complete effacement from their minds of the time-honoured beliefs and traditions of Hindu society. They came to believe that there was no transcendental Truth; The world perceived by the senses was all that existed. God and religion were illusions of the untutored mind. True knowledge could be derived only from the analysis of nature. So atheism and agnosticism became the fashion of the day. The youth of India, taught in English schools, took malicious delight in openly breaking the customs and traditions of their society. They would do away with the caste-system and remove the discriminatory laws about food. Social reform, the spread of secular education, widow remarriage, abolition of early marriage — they considered these the panacea for the degenerate condition of Hindu society.
   The Christian missionaries gave the finishing touch to the process of transformation. They ridiculed as relics of a barbarous age the images and rituals of the Hindu religion. They tried to persuade India that the teachings of her saints and seers were the cause of her downf all, that her Vedas, Puranas, and other scriptures were filled with superstition. Christianity, they maintained, had given the white races position and power in this world and assurance of happiness in the next; therefore Christianity was the best of all religions. Many intelligent young Hindus became converted. The man in the street was confused. The majority of the educated grew materialistic in their mental outlook. Everyone living near Calcutta or the other strong-holds of Western culture, even those who attempted to cling to the orthodox traditions of Hindu society, became infected by the new uncertainties and the new beliefs.
   But the soul of India was to be resuscitated through a spiritual awakening. We hear the first c all of this renascence in the spirited retort of the young Gadadhar: "Brother, what sh all I do with a mere bread-winning education?"
  --
   corners of the temple compound are two nahabats, or music towers, from which music flows at different times of day, especi ally at sunup, noon, and sundown, when the worship is performed in the temples. Three sides of the paved courtyard — all except the west — are lined with rooms set apart for kitchens, store-rooms, dining-rooms, and quarters for the temple staff and guests. The chamber in the northwest angle, just beyond the last of the Siva temples, is of special interest to us; for here Sri Ramakrishna was to spend a considerable part of his life. To the west of this chamber is a semicircular porch overlooking the river. In front of the porch runs a foot-path, north and south, and beyond the path is a large garden and, below the garden, the Ganges. The orchard to the north of the buildings contains the Panchavati, the banyan, and the bel-tree, associated with Sri Ramakrishna's spiritual practices. Outside and to the north of the temple compound proper is the kuthi, or bungalow, used by members of Rani Rasmani's family visiting the garden. And north of the temple garden, separated from it by a high w all, is a powder-magazine belonging to the British Government.
   --- SIVA
  --
   The main temple is dedicated to Kali, the Divine Mother, here worshipped as Bhavatarini, the Saviour of the Universe. The floor of this temple also is paved with marble. The basalt image of the Mother, dressed in gorgeous gold brocade, stands on a white marble image of the prostrate body of Her Divine Consort, Siva, the symbol of the Absolute. On the feet of the Goddess are, among other ornaments, anklets of gold. Her arms are decked with jewelled ornaments of gold. She wears necklaces of gold and pearls, a golden garland of human heads, and a girdle of human arms. She wears a golden crown, golden ear-rings, and a golden nose-ring with a pearl-drop. She has four arms. The lower left hand holds a severed human head and the upper grips a blood-stained sabre. One right hand offers boons to Her children; the other allays their fear. The majesty of Her posture can hardly be described. It combines the terror of destruction with the reassurance of motherly tenderness. For She is the Cosmic Power, the totality of the universe, a glorious harmony of the pairs of opposites. She deals out death, as She creates and preserves. She has three eyes, the third being the symbol of Divine Wisdom; they strike dismay into the wicked, yet pour out affection for Her devotees.
   The whole symbolic world is represented in the temple garden — the Trinity of the Nature Mother (Kali), the Absolute (Siva), and Love (Radhakanta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthr alling Flute-Player of the Bhagavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. all aspects of Reality are represented there. But of this divine household, Kali is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the all-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego — Atman — Brahman". (Romain Holland, Prophets of the New India, p. 11.)
   Rani Rasmani spent a fortune for the construction of the temple garden and another fortune for its dedication ceremony, which took place on May 31, 1855.
   Sri Ramakrishna — henceforth we sh all c all Gadadhar by this familiar name —1 came to the temple garden with his elder brother Ramkumar, who was appointed priest of the Kali temple. Sri Ramakrishna did not at first approve of Ramkumar's working for the sudra Rasmani. The example of their orthodox father was still fresh in Sri Ramakrishna's mind. He objected also to the eating of the cooked offerings of the temple, since, according to orthodox Hindu custom, such food can be offered to the Deity only in the house of a brahmin. But the holy atmosphere of the temple grounds, the solitude of the surrounding wood, the loving care of his brother, the respect shown him by Rani Rasmani and Mathur Babu, the living presence of the Goddess Kali in the temple, and; above all, the proximity of the sacred Ganges, which Sri Ramakrishna always held in the highest respect, gradu ally overcame his disapproval, and he began to feel at home.
   Within a very short time Sri Ramakrishna attracted the notice of Mathur Babu, who was impressed by the young man's religious fervour and wanted him to participate in the worship in the Kali temple. But Sri Ramakrishna loved his freedom and was indifferent to any worldly career. The profession of the priesthood in a temple founded by a rich woman did not appeal to his mind. Further, he hesitated to take upon himself the responsibility for the ornaments and jewelry of the temple. Mathur had to wait for a suitable occasion.
  --
   Born in an orthodox brahmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable gods and goddesses of the Hindu religion are the human aspects of the indescribable and incomprehensible Spirit, as conceived by the finite human mind. They understand and appreciate human love and emotion, help men to realize their secular and spiritual ideals, and ultimately enable men to attain liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and strength is the One alone from whom comes the fulfilment of desire. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. Therefore Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ultimately leads to the Nameless, the form to the Formless, the word to the Silence, the emotion to the serene realization of Peace in Existence-Knowledge-Bliss Absolute. The gods gradu ally merge in the one God. But until that realization is achieved, the devotee cannot dissociate human factors from his worship. Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense-organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is rec alled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles — clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as the all-pervading Consciousness.
   Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanic ally, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind. While going through the prescribed ceremonies, he would actu ally find himself encircled by a w all of fire protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the different centres of the body. The glow on his face, his deep absorption, and the intense atmosphere of the temple impressed everyone who saw him worship the Deity.
  --
   And, indeed, he soon discovered what a strange Goddess he had chosen to serve. He became gradu ally enmeshed in the web of Her all-pervading presence. To the ignorant She is, to be sure, the image of destruction; but he found in Her the benign, all-loving Mother. Her neck is encircled with a garland of heads, and Her waist with a girdle of human arms, and two of Her hands hold weapons of death, and Her eyes dart a glance of fire; but, strangely enough, Ramakrishna felt in Her breath the soothing touch of tender love and saw in Her the Seed of Immortality. She stands on the bosom of Her Consort, Siva; it is because She is the Sakti, the Power, inseparable from the Absolute. She is surrounded by jackals and other unholy creatures, the denizens of the cremation ground. But is not the Ultimate Reality above holiness and unholiness? She appears to be reeling under the spell of wine. But who would create this mad world unless under the influence of a divine drunkenness? She is the highest symbol of all the forces of nature, the synthesis of their antinomies, the Ultimate Divine in the form of woman. She now became to Sri Ramakrishna the only Reality, and the world became an unsubstantial shadow. Into Her worship he poured his soul. Before him She stood as the transparent portal to the shrine of Ineffable Reality.
   The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actu ally employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brahminical thread. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth we have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brahmin and therefore superior to all. When c alling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.
   As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting before the image, he would spend hours singing the devotional songs of great devotees of the Mother, such as Kamalakanta and Ramprasad. Those rhapsodical songs, describing the direct vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all fiction — mere poetry without any reality? If Thou dost exist, why do I not see Thee? Is religion a mere fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner
  , most of the time unconscious of the world. He almost gave up food; and sleep left him altogether.
   But he did not have to wait very long. He has thus described his first vision of the Mother: "I felt as if my heart were being squeezed like a wet towel. I was overpowered with a great restlessness and a fear that it might not be my lot to realize Her in this life. I could not bear the separation from Her any longer. Life seemed to be not worth living. Suddenly my glance fell on the sword that was kept in the Mother's temple. I determined to put an end to my life. When I jumped up like a madman and seized it, suddenly the blessed Mother revealed Herself. The buildings with their different parts, the temple, and everything else vanished from my sight, leaving no trace whatsoever, and in their stead I saw a limitless, infinite, effulgent Ocean of Consciousness. As far as the eye could see, the shining billows were madly rushing at me from all sides with a terrific noise, to sw allow me up! I was panting for breath. I was caught in the rush
   and collapsed, unconscious. What was happening in the outside world I did not know; but within me there was a steady flow of undiluted bliss, altogether new, and I felt the presence of the Divine Mother." On his lips when he regained consciousness of the world was the word "Mother".
  --
   Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, fin ally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. Or, like a drunkard, he would reel to the throne of the Mother, touch Her chin by way of showing his affection for Her, and sing, talk, joke, laugh, and dance. Or he would take a morsel of food from the plate and hold it to Her mouth, begging Her to eat it, and would not be satisfied till he was convinced that She had re ally eaten. After the Mother had been put to sleep at night, from his own room he would hear Her ascending to the upper storey of the temple with the light steps of a happy girl, Her anklets jingling. Then he would discover Her standing with flowing hair. Her black form silhouetted against the sky of the night, looking at the Ganges or at the distant lights of Calcutta.
   Natur ally the temple officials took him for an insane person. His worldly well-wishers brought him to skilled physicians; but no-medicine could cure his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to direct him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, Mother, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the Mother never failed him in his distress or doubt. Even those who criticized his conduct were greatly impressed with his purity, guilelessness, truthfulness, integrity, and holiness. They felt an uplifting influence in his presence.
  --
   Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kali temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness — all was Consciousness. I found everything inside the room soaked, as it were, in Bliss — the Bliss of God. I saw a wicked man in front of the Kali temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother — even the cat. The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes. You must not say anything to him.'"
   One of the painful ailments from which Sri Ramakrishna suffered at this time was a burning sensation in his body, and he was cured by a strange vision. During worship in the temple, following the scriptural injunctions, he would imagine the presence of the "sinner" in himself and the destruction of this "sinner". One day he was meditating in the Panchavati, when he saw come out of him a red-eyed man of black complexion, reeling like a drunkard. Soon there emerged from him another person, of serene countenance, wearing the ochre cloth of a sannyasi and carrying in his hand a trident. The second person attacked the first and killed him with the trident. Thereafter Sri Ramakrishna was free of his pain.
  --
   there, especi ally the officers of the temple garden, were struck dumb. Sri Rama- krishna said to Mathur, like a boy: "Just fancy, he too says so! Well, I am glad to learn that after all it is not a disease."
   When, a few days later, Pundit Gauri arrived, another meeting was held, and he agreed with the view of the Brahmani and Vaishnavcharan. To Sri Ramakrishna's remark that Vaishnavcharan had declared him to be an Avatar, Gauri replied: "Is that all he has to say about you? Then he has said very little. I am fully convinced that you are that Mine of Spiritual Power, only a sm all fraction of which descends on earth, from time to time, in the form of an Incarnation."
   "Ah!" said Sri Ramakrishna with a smile, "you seem to have quite outbid Vaishnavcharan in this matter. What have you found in me that makes you entertain such an idea?"
  --
   Sri Ramakrishna was a learner all his life. He often used to quote a proverb to his disciples: "Friend, the more I live the more I learn." When the excitement created by the Brahmani's declaration was over, he set himself to the task of practising spiritual disciplines according to the traditional methods laid down in the Tantra and Vaishnava scriptures. Hitherto he had pursued his spiritual ideal according to the promptings of his own mind and heart. Now he accepted the Brahmani as his guru and set foot on the traditional highways.
   --- TANTRA
  --
   The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy these, but at the same time discover in them the presence of God. Mystical rites are prescribed by which, slowly, the sense-objects become spiritualized and sense attraction is transformed into a love of God. So the very "bonds" of man are turned into "releasers". The very poison that kills is transmuted into the elixir of life. Outward renunciation is not necessary. Thus the aim of Tantra is to sublimate bhoga, or enjoyment into yoga, or union with Consciousness. For, according to this philosophy, the world with all its manifestations is nothing but the sport of Siva and Sakti, the Absolute and Its inscrutable Power.
   The disciplines of Tantra are graded to suit aspirants of all degrees. Exercises are prescribed for people with "animal", "heroic", and "divine" outlooks. Certain of the rites require the presence of members of the opposite sex. Here the aspirant learns to look on woman as the embodiment of the Goddess Kali, the Mother of the Universe. The very basis of Tantra is the Motherhood of God and the glorification of woman. Every part of a woman's body is to be regarded as incarnate Divinity. But the rites are extremely dangerous. The help of a qualified guru is absolutely necessary. An unwary devotee may lose his foothold and f all into a pit of depravity.
   According to the Tantra, Sakti is the active creative force in the universe. Siva, the Absolute, is a more or less passive principle. Further, Sakti is as inseparable from Siva as fire's power to burn is from fire itself. Sakti, the Creative Power, contains in Its womb the universe, and therefore is the Divine Mother. all women are Her symbols. Kali is one of Her several forms. The meditation on Kali, the Creative Power, is the central discipline of the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his own self and the living form of the Goddess. He then projects the Goddess into the tangible image before him and worships it as the Divine Mother.
   Sri Ramakrishna set himself to the task of practising the disciplines of Tantra; and at the bidding of the Divine Mother Herself he accepted the Brahmani as his guru. He performed profound and delicate ceremonies in the Panchavati and under the bel-tree at the northern extremity of the temple compound. He practised all the disciplines of the sixty-four principal Tantra books, and it took him never more than three days to achieve the result promised in any one of them. After the observance of a few preliminary rites, he would be overwhelmed with a strange divine fervour and would go into samadhi, where his mind would dwell in exaltation. Evil ceased to exist for him. The word "carnal" lost its meaning. The whole world and everything in it appeared as the lila, the sport, of Siva and Sakti. He beheld held everywhere manifest the power and beauty of the Mother; the whole world, animate and inanimate, appeared to him as pervaded with Chit, Consciousness, and with Ananda, Bliss.
   He saw in a vision the Ultimate Cause of the universe as a huge luminous triangle giving birth every moment to an infinite number of worlds. He heard the Anahata Sabda, the great sound Om, of which the innumerable sounds of the universe are only so many echoes. He acquired the eight supernatural powers of yoga, which make a man almost omnipotent, and these he spurned as of no value whatsoever to the Spirit. He had a vision of the divine Maya, the inscrutable Power of God, by which the universe is created and sustained, and into which it is fin ally absorbed. In this vision he saw a woman of exquisite beauty, about to become a mother, emerging from the Ganges and slowly approaching the Panchavati. Presently she gave birth to a child and began to nurse it tenderly. A moment later she assumed a terrible aspect, seized the child with her grim jaws, and crushed it. Sw allowing it, she re-entered the waters of the Ganges.
  --
   Vaishnavism is exclusively a religion of bhakti. Bhakti is intense love of God, attachment to Him alone; it is of the nature of bliss and bestows upon the lover immortality and liberation. God, according to Vaishnavism, cannot be realized through logic or reason; and, without bhakti, all penances, austerities and rites are futile. Man cannot realize God by self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace is felt by the pure of heart. The mind is to be purified through bhakti. The pure mind then remains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine love that is the chief concern of the Vaishnava religion.
   There are three kinds of formal devotion: tamasic, rajasic, and sattvic. If a person, while showing devotion, to God, is actuated by malevolence, arrogance, jealousy, or anger, then his devotion is tamasic, since it is influenced by tamas, the quality of inertia. If he worships God from a desire for fame or wealth, or from any other worldly ambition, then his devotion is rajasic, since it is influenced by rajas, the quality of activity. But if a person loves God without any thought of material gain, if he performs his duties to please God alone and maintains toward all created beings the attitude of friendship, then his devotion is c alled sattvic, since it is influenced by sattva, the quality of harmony. But the highest devotion transcends the three gunas, or qualities, being a spontaneous, uninterrupted inclination of the mind toward God, the Inner Soul of all beings; and it wells up in the heart of a true devotee as soon as he hears the name of God or mention of God's attributes. A devotee possessed of this love would not accept the happiness of heaven if it were offered him. His one desire is to love God under all conditions — in pleasure and pain, life and death, honour and dishonour, prosperity and adversity.
   There are two stages of bhakti. The first is known as vaidhi-bhakti, or love of God qualified by scriptural injunctions. For the devotees of this stage are prescribed regular and methodical worship, hymns, prayers, the repetition of God's name, and the chanting of His glories. This lower bhakti in course of time matures into para-bhakti, or supreme devotion, known also as prema, the most intense form of divine love. Divine love is an end in itself. It exists potenti ally in all human hearts, but in the case of bound creatures it is misdirected to earthly objects.
   To develop the devotee's love for God, Vaishnavism humanizes God. God is to be regarded as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These bhavas, or attitudes toward God, are known as santa, dasya, sakhya, vatsalya, and madhur. The rishis of the Vedas, Hanuman, the cow-herd boys of Vrindavan, Rama's mother Kausalya, and Radhika, Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the ascending scale the-glories of God are gradu ally forgotten and the devotee realizes more and more the intimacy of divine communion. Fin ally he regards himself as the mistress of his Beloved, and no artificial barrier remains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.
   While practising the discipline of the madhur bhava, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may be utilized for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest est realization of the Vaishnava draws close to the transcendental experience of the Vedantist.
   A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindavan episode of the Bhagavata. The gopis, or milk-maids, of Vrindavan regarded the six-year-old Krishna as their Beloved. They sought no personal gain or happiness from this love. They surrendered to Krishna their bodies, minds, and souls. Of all the gopis, Radhika, or Radha, because of her intense love for Him, was the closest to Krishna. She manifested mahabhava and was united with her Beloved. This union represents, through sensuous language, a supersensuous experience.
   Sri Chaitanya, also known as Gauranga, Gora, or Nimai, born in Bengal in 1485 and regarded as an Incarnation of God, is a great prophet of the Vaishnava religion. Chaitanya declared the chanting of God's name to be the most efficacious spiritual discipline for the Kaliyuga.
  --
   Now one with Radha, he manifested the great ecstatic love, the mahabhava, which had found in her its fullest expression. Later Sri Ramakrishna said: "The manifestation in the same individual of the nineteen different kinds of emotion for God is c alled, in the books on bhakti, mahabhava. An ordinary man takes a whole lifetime to express even a single one of these. But in this body [meaning himself] there has been a complete manifestation of all nineteen."
   The love of Radha is the precursor of the resplendent vision of Sri Krishna, and Sri Ramakrishna soon experienced that vision. The enchanting ing form of Krishna appeared to him and merged in his person. He became Krishna; he tot ally forgot his own individuality and the world; he saw Krishna in himself and in the universe. Thus he attained to the fulfilment of the worship of the Personal God. He drank from the fountain of Immortal Bliss. The agony of his heart vanished forever. He realized Amrita, Immortality, beyond the shadow of death.
   One day, listening to a recitation of the Bhagavata on the verandah of the Radhakanta temple, he fell into a divine mood and saw the enchanting form of Krishna. He perceived the luminous rays issuing from Krishna's Lotus Feet in the form of a stout rope, which touched first the Bhagavata and then his own chest, connecting all three — God, the scripture, and the devotee. "After this vision", he used to say, "I came to realize that Bhagavan, Bhakta, and Bhagavata — God, Devotee, and Scripture — are in reality one and the same."
   --- VEDANTA
   The Brahmani was the enthusiastic teacher and astonished beholder of Sri Ramakrishna in his spiritual progress. She became proud of the achievements of her unique pupil. But the pupil himself was not permitted to rest; his destiny beckoned him forward. His Divine Mother would allow him no respite till he had left behind the entire realm of duality with its visions, experiences, and ecstatic dreams. But for the new ascent the old tender guides would not suffice. The Brahmani, on whom he had depended for, three years, saw her son escape from her to follow the command of a teacher with masculine strength, a sterner mien, a gnarled physique, and a virile voice. The new guru was a wandering monk, the sturdy Totapuri, whom Sri Ramakrishna learnt to address affectionately as Nangta, the "Naked One", because of his total renunciation of all earthly objects and attachments, including even a piece of wearing cloth.
   Totapuri was the bearer of a philosophy new to Sri Ramakrishna, the non-dualistic Vedanta philosophy, whose conclusions Totapuri had experienced in his own life. This ancient Hindu system designates the Ultimate Reality as Brahman, also described as Satchidananda, Existence-Knowledge-Bliss Absolute. Brahman is the only Real Existence. In It there is no time, no space, no causality, no multiplicity. But through maya, Its inscrutable Power, time, space, and causality are created and the One appears to break into the many. The eternal Spirit appears as a manifold of individuals endowed with form and subject to the conditions of time. The Immortal becomes a victim of birth and death. The Changeless undergoes change. The sinless Pure Soul, hypnotized by Its own maya, experiences the joys of heaven and the pains of hell. But these experiences based on the duality of the subject-object relationship are unreal. Even the vision of a Personal God
   is, ultimately speaking, as illusory as the experience of any other object. Man attains his liberation, therefore, by piercing the veil of maya and rediscovering his total identity with Brahman. Knowing himself to be one with the Universal Spirit, he realizes ineffable Peace. Only then does he go beyond the fiction of birth and death; only then does he become immortal. 'And this is the ultimate goal of all religions — to dehypnotize the soul now hypnotized by its own ignorance.
   The path of the Vedantic discipline is the path of negation, "neti", in which, by stern determination, all that is unreal is both negated and renounced. It is the path of jnana, knowledge, the direct method of realizing the Absolute. After the negation of everything relative, including the discriminating ego itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa samadhi, where subject and object are alike dissolved. The soul goes beyond the realm of thought. The domain of duality is transcended. Maya is left behind with all its changes and modifications. The Real Man towers above the delusions of creation, preservation, and destruction. An avalanche of indescribable Bliss sweeps away all relative ideas of pain and pleasure, good and evil. There shines in the heart the glory of the Eternal Brahman, Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known are dissolved in the Ocean of one eternal Consciousness; love, lover, and beloved merge in the unbounded Sea of supreme Felicity; birth, growth, and death vanish in infinite Existence. all doubts and misgivings are quelled for ever; the oscillations of the mind are stopped; the momentum of past actions is exhausted. Breaking down the ridge-pole of the tabernacle in which the soul has made its abode for untold ages, stilling the body, calming the mind, drowning the ego, the sweet joy of Brahman wells up in that superconscious state. Space disappears into nothingness, time is sw allowed in eternity, and causation becomes a dream of the past. Only Existence is. Ah! Who can describe what the soul then feels in its communion with the Self?
   Even when man descends from this dizzy height, he is devoid of ideas of "I" and "mine"; he looks on the body as a mere shadow, an outer sheath encasing the soul. He does not dwell on the past, takes no thought for the future, and looks with indifference on the present. He surveys everything in the world with an eye of equality; he is no longer touched by the infinite variety of phenomena; he no longer reacts to pleasure and pain. He remains unmoved whether he — that is to say, his body — is worshipped by the good or tormented by the wicked; for he realizes that it is the one Brahman that manifests Itself through everything. The impact of such an experience devastates the body and mind. Consciousness becomes blasted, as it were, with an excess of Light. In the Vedanta books it is said that after the experience of nirvikalpa samadhi the body drops off like a dry leaf. Only those who are born with a special mission for the world can return
  --
   On the appointed day, in the sm all hours of the morning, a fire was lighted in the Panchavati. Totapuri and Sri Ramakrishna sat before it. The flame played on their faces. "Ramakrishna was a sm all brown man with a short beard and beautiful eyes, long dark eyes, full of light, obliquely set and slightly veiled, never very wide open, but seeing half-closed a great distance both outwardly and inwardly. His mouth was open over his white teeth in a bewitching smile, at once affectionate and mischievous. Of medium height, he was thin to emaciation and extremely delicate. His temperament was high-strung, for he was supersensitive to all the winds of joy and sorrow, both moral and physical. He was indeed a living reflection of all that happened before the mirror of his eyes, a two-sided mirror, turned both out and in." (Romain Rolland, Prophets of the New India, pp. 38-9.) Facing him, the other rose like a rock. He was very t all and robust, a sturdy and tough oak. His constitution and mind were of iron. He was the strong leader of men.
   In the burning flame before him Sri Ramakrishna performed the rituals of destroying his attachment to relatives, friends, body, mind, sense-organs, ego, and the world. The leaping flame sw allowed it all, making the initiate free and pure. The sacred thread and the tuft of hair were consigned to the fire, completing his severance from caste, sex, and society. Last of all he burnt in that fire, with all that is holy as his witness, his desire for enjoyment here and hereafter. He uttered the sacred mantras giving assurance of safety and fearlessness to all beings, who were only manifestations of his own Self. The rites completed, the disciple received from the guru the loin-cloth and ochre robe, the emblems of his new life.
   The teacher and the disciple repaired to the meditation room near by. Totapuri began to impart to Sri Ramakrishna the great truths of Vedanta.
  --
  . What is sh allow is worthless and can never give real felicity. But the Knowledge by which one does not see another or hear another or know another, which is beyond duality, is great, and through such Knowledge one attains the Infinite Bliss. How can the mind and senses grasp That which shines in the heart of all as the Eternal Subject?"
   Totapuri asked the disciple to withdraw his mind from all objects of the relative world, including the gods and goddesses, and to concentrate on the Absolute. But the task was not easy even for Sri Ramakrishna. He found it impossible to take his mind beyond Kali, the Divine Mother of the Universe. "After the initiation", Sri Ramakrishna once said, describing the event, "Nangta began to teach me the various conclusions of the Advaita Vedanta and asked me to withdraw the mind completely from all objects and dive deep into the Atman. But in spite of all my attempts I could not altogether cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in taking the mind from all the objects of the world. But the radiant and too familiar figure of the Blissful Mother, the Embodiment of the essence of Pure Consciousness, appeared before me as a living reality. Her bewitching smile prevented me from passing into the Great Beyond. Again and again I tried, but She stood in my way every time. In despair I said to Nangta: 'It is hopeless. I cannot raise my mind to the unconditioned state and come face to face with Atman.' He grew excited and sharply said: 'What? You can't do it? But you have to.' He cast his eyes around. Finding a piece of glass he took it up and stuck it between my eyebrows. 'Concentrate the mind on this point!' he thundered. Then with stern determination I again sat to meditate. As soon as the gracious form of the Divine Mother appeared before me, I used my discrimination as a sword and with it clove Her in two. The last barrier fell. My spirit at once soared beyond the relative plane and I lost myself in samadhi."
   Sri Ramakrishna remained completely absorbed in samadhi for three days. "Is it re ally true?" Totapuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of strenuous practice to achieve? Great God! It is nothing short of a miracle!" With the help of Totapuri, Sri Ramakrishna's mind fin ally came down to the relative plane.
  --
   Totapuri had no idea of the struggles of ordinary men in the toils of passion and desire. Having maintained all through life the guilelessness of a child, he laughed at the idea of a man's being led astray by the senses. He was convinced that the world was maya and had only to be denounced to vanish for ever. A born non-dualist, he had no faith in a Personal God. He did not believe in the terrible aspect of Kali, much less in Her benign aspect. Music and the chanting of God's holy name were to him only so much nonsense. He ridiculed the spending of emotion on the worship of a Personal God.
   --- KALI AND MAYA
   Sri Ramakrishna, on the other hand, though fully aware, like his guru, that the world is an illusory appearance, instead of slighting maya, like an orthodox monist, acknowledged its power in the relative life. He was all love and reverence for maya, perceiving in it a mysterious and majestic expression of Divinity. To him maya itself was God, for everything was God. It was one of the faces of Brahman. What he had realized on the heights of the transcendental plane, he also found here below, everywhere about him, under the mysterious garb of names and forms. And this garb was a perfectly transparent sheath, through which he recognized the glory of the Divine Immanence. Maya, the mighty weaver of the garb, is none other than Kali, the Divine Mother. She is the primordial Divine Energy, Sakti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vedanta, and with the Atman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa samadhi are under Her jurisdiction as long as they still live on the relative plane.
   Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two powers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up wonderful forms in the blue autumn heaven.
  --
   About this time Totapuri was suddenly laid up with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. Thereupon he walked into the river. But, lo! He walks to the other bank." (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of the Master's direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.
   Totapuri returned to Dakshineswar and spent the remaining hours of the night meditating on the Divine Mother. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the Mother. He now realized why he had spent eleven months at Dakshineswar. Bidding farewell to the disciple, he continued on his way, enlightened.
  --
   From now on Sri Ramakrishna began to seek the company of devotees and holy men. He had gone through the storm and stress of spiritual disciplines and visions. Now he realized an inner calmness and appeared to others as a normal person. But he could not bear the company of worldly people or listen to their talk. Fortunately the holy atmosphere of Dakshineswar and the liberality of Mathur attracted monks and holy men from all parts of the country. Sadhus of all denominations — monists and dualists, Vaishnavas and Vedantists, Saktas and worshippers of Rama — flocked there in ever increasing numbers. Ascetics and visionaries came to seek Sri Ramakrishna's advice. Vaishnavas had come during the period of his Vaishnava sadhana, and Tantriks when he practised the disciplines of Tantra. Vedantists began to arrive after the departure of Totapuri. In the room of Sri Ramakrishna, who was then in bed with dysentery, the Vedantists engaged in scriptural discussions, and, forgetting his own physical suffering, he solved their doubts by referring directly to his own experiences. Many of the visitors were genuine spiritual souls, the unseen pillars of Hinduism, and their spiritual lives were quickened in no sm all measure by the sage of Dakshineswar. Sri Ramakrishna in turn learnt from them anecdotes concerning the ways and the conduct of holy men, which he subsequently narrated to his devotees and disciples. At his request Mathur provided him with large stores of food-stuffs, clothes, and so forth, for distribution among the wandering monks.
   "Sri Ramakrishna had not read books, yet he possessed an encyclopedic knowledge of religions and religious philosophies. This he acquired from his contacts with innumerable holy men and scholars. He had a unique power of assimilation; through meditation he made this knowledge a part of his being. Once, when he was asked by a disciple about the source of his seemingly inexhaustible knowledge, he replied; "I have not read; but I have heard the learned. I have made a garland of their knowledge, wearing it round my neck, and I have given it as an offering at the feet of the Mother."
  --
   The Knowledge of Brahman in nirvikalpa samadhi had convinced Sri Ramakrishna that the gods of the different religions are but so many readings of the Absolute, and that the Ultimate Reality could never be expressed by human tongue. He understood that all religions lead their devotees by differing paths to one and the same goal. Now he became eager to explore some of the alien religions; for with him understanding meant actual experience.
   --- ISLAM
   Toward the end of 1866 he began to practise the disciplines of Islam. Under the direction of his Mussalman guru he abandoned himself to his new sadhana. He dressed as a Mussalman and repeated the name of allah. His prayers took the form of the Islamic devotions. He forgot the Hindu gods and goddesses — even Kali — and gave up visiting the temples. He took up his residence outside the temple precincts. After three days he saw the vision of a radiant figure, perhaps Mohammed. This figure gently approached him and fin ally lost himself in Sri Ramakrishna. Thus he realized the Mussalman God. Thence he passed into communion with Brahman. The mighty river of Islam also led him back to the Ocean of the Absolute.
   --- CHRISTIANITY
  --
   Without being form ally initiated into their doctrines, Sri Ramakrishna thus realized the ideals of religions other than Hinduism. He did not need to follow any doctrine. all barriers were removed by his overwhelming love of God. So he became a Master who could speak with authority regarding the ideas and ideals of the various religions of the world. "I have practised", said he, " all religions — Hinduism, Islam, Christianity — and I have also followed the paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all the different ways once. Wherever I look, I see men quarrelling in the name of religion — Hindus, Mohammedans, Brahmos, Vaishnavas, and the rest. But they never reflect that He who is c alled Krishna is also c alled Siva, and bears the name of the Primal Energy, Jesus, and allah as well — the same Rama with a thousand names. A lake has several ghats. At one the Hindus take water in pitchers and c all it 'jal'; at another the Mussalmans take water in leather bags and c all it pani'. At a third the Christians c all it 'water'. Can we imagine that it is not 'jal', but only 'pani' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him."
   In 1867 Sri Ramakrishna returned to Kamarpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers were happy to get back their playful, frank, witty, kind-hearted, and truthful Gadadhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Sarada Devi, now fourteen years old, soon arrived at Kamarpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss were placed in my heart. The joy was indescribable."
  --
   On January 27, 1868, Mathur Babu with a party of some one hundred and twenty-five persons set out on a pilgrimage to the sacred places of northern India. At Vaidyanath in Behar, when the Master saw the inhabitants of a village reduced by poverty and starvation to mere skeletons, he requested his rich patron to feed the people and give each a piece of cloth. Mathur demurred at the added expense. The Master declared bitterly that he would not go on to Benares, but would live with the poor and share their miseries. He actu ally left Mathur and sat down with the villagers. Whereupon Mathur had to yield. On another occasion, two years later, Sri Ramakrishna showed a similar sentiment for the poor and needy. He accompanied Mathur on a tour to one of the latter's estates at the time of the collection of rents. For two years the harvests had failed and the tenants were in a state of extreme poverty. The Master asked Mathur to remit their rents, distribute help to them, and in addition give the hungry people a sumptuous feast. When Mathur grumbled, the Master said: "You are only the steward of the Divine Mother. They are the Mother's tenants. You must spend the Mother's money. When they are suffering, how can you refuse to help them? You must help them." Again Mathur had to give in. Sri Ramakrishna's sympathy for the poor sprang from his perception of God in all created beings. His sentiment was not that of the humanist or philanthropist. To him the service of man was the same as the worship of God.
   The party entered holy Benares by boat along the Ganges. When Sri Ramakrishna's eyes fell on this city of Siva, where had accumulated for ages the devotion and piety of countless worshippers, he saw it to be made of gold, as the scriptures declare. He was visibly moved. During his stay in the city he treated every particle of its earth with utmost respect. At the Manikarnika Ghat, the great cremation ground of the city, he actu ally saw Siva, with ash-covered body and tawny matted hair, serenely approaching each funeral pyre and breathing into the ears of the corpses the mantra of liberation; and then the Divine Mother removing from the dead their bonds. Thus he realized the significance of the scriptural statement that anyone dying in Benares attains salvation through the grace of Siva. He paid a visit to Trailanga Swami, the celebrated monk, whom he later declared to be a real paramahamsa, a veritable image of Siva.
   Sri Ramakrishna visited allahabad, at the confluence of the Ganges and the Jamuna, and then proceeded to Vrindavan and Mathura, h allowed by the legends, songs, and dramas about Krishna and the gopis. Here he had numerous visions and his heart overflowed with divine emotion. He wept and said: "O Krishna! Everything here is as it was in the olden days. You alone are absent." He visited the great woman saint, Gangamayi, regarded by Vaishnava devotees as the reincarnation of an intimate attendant of Radha. She was sixty years old and had frequent trances. She spoke of Sri Ramakrishna as an incarnation of Radha. With great difficulty he was persuaded to leave her.
   On the return journey Mathur wanted to visit Gaya, but Sri Ramakrishna declined to go. He rec alled his father's vision at Gaya before his own birth and felt that in the temple of Vishnu he would become permanently absorbed in God. Mathur, honouring the Master's wish, returned with his party to Calcutta.
  --
   The Master took up the duty of instructing his young wife, and this included everything from housekeeping to the Knowledge of Brahman. He taught her how to trim a lamp, how to behave toward people according to their differing temperaments, and how to conduct herself before visitors. He instructed her in the mysteries of spiritual life — prayer, meditation, japa, deep contemplation, and samadhi. The first lesson that Sarada Devi received was: "God is everybody's Beloved, just as the moon is dear to every child. Everyone has the same right to pray to Him. Out of His grace He reveals Himself to all who c all upon Him. You too will see Him if you but pray to Him."
   Totapuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
  --
   First, he was an Incarnation of God, a speci ally commissioned person, whose spiritual experiences were for the benefit of humanity. Whereas it takes an ordinary man a whole life's struggle to realize one or two phases of God, he had in a few years realized God in all His phases.
   Second, he knew that he had always been a free soul, that the various disciplines through which he had passed were re ally not necessary for his own liberation but were solely for the benefit of others. Thus the terms liberation and bondage were not applicable to him. As long as there are beings who consider themselves bound. God must come down to earth as an Incarnation to free them from bondage, just as a magistrate must visit any part of his district in which there is trouble.
  --
   About spirituality in general the following were his conclusions: First, he was firmly convinced that all religions are true, that every doctrinal system represents a path to God. He had followed all the main paths and all had led him to the same goal. He was the first religious prophet recorded in history to preach the harmony of religions.
   Second, the three great systems of thought known as Dualism, Qualified Non-dualism, and Absolute Non-dualism — Dvaita, Visishtadvaita, and Advaita — he perceived to represent three stages in man's progress toward the Ultimate Reality. They were not contradictory but complementary and suited to different temperaments. For the ordinary man with strong attachment to the senses, a dualistic form of religion, prescribing a certain amount of material support, such as music and other symbols, is useful. A man of God-realization transcends the idea of worldly duties, but the ordinary mortal must perform his duties, striving to be unattached and to surrender the results to God. The mind can comprehend and describe the range of thought and experience up to the Visishtadvaita, and no further. The Advaita, the last word in spiritual experience, is something to be felt in samadhi. for it transcends mind and speech. From the highest standpoint, the Absolute and Its manifestation are equ ally real — the Lord's Name, His Abode, and the Lord Himself are of the same spiritual Essence. Everything is Spirit, the difference being only in form.
  --
   Keshab was the leader of the Brahmo Samaj, one of the two great movements that, during the latter part of the nineteenth century, played an important part in shaping the course of the renascence of India. The founder of the Brahmo movement had been the great Raja Rammohan Roy (1774-1833). Though born in an orthodox brahmin family, Rammohan Roy had shown great sympathy for Islam and Christianity. He had gone to Tibet in search of the Buddhist mysteries. He had extracted from Christianity its ethical system, but had rejected the divinity of Christ as he had denied the Hindu Incarnations. The religion of Islam influenced him, to a great extent, in the formulation of his monotheistic doctrines. But he always went back to the Vedas for his spiritual inspiration. The Brahmo Samaj, which he founded in 1828, was dedicated to the "worship and adoration of the Eternal, the Unsearchable, the Immutable Being, who is the Author and Preserver of the Universe". The Samaj was open to all without distinction of colour, creed, caste, nation, or religion.
   The real organizer of the Samaj was Devendranath Tagore (1817-1905), the father of the poet Rabindranath. His physical and spiritual beauty, aristocratic aloofness, penetrating intellect, and poetic sensibility made him the foremost leader of the educated Bengalis. These addressed him by the respectful epithet of Maharshi, the "Great Seer". The Maharshi was a Sanskrit scholar and, unlike Raja Rammohan Roy, drew his inspiration entirely from the Upanishads. He was an implacable enemy of image worship ship and also fought to stop the infiltration of Christian ideas into the Samaj. He gave the movement its faith and ritual. Under his influence the Brahmo Samaj professed One Self-existent Supreme Being who had created the universe out of nothing, the God of Truth, Infinite Wisdom, Goodness, and Power, the Eternal and Omnipotent, the One without a Second. Man should love Him and do His will, believe in Him and worship Him, and thus merit salvation in the world to come.
  --
   The other movement playing an important part in the nineteenth-century religious revival of India was the Arya Samaj. The Brahmo Samaj, essenti ally a movement of compromise with European culture, tacitly admitted the superiority of the West. But the founder of the Arya Samaj was a ' pugnacious Hindu sannyasi who accepted the ch allenge of Islam and Christianity and was resolved to combat all foreign influence in India. Swami Dayananda (1824-1883) launched this movement in Bombay in 1875, and soon its influence was felt throughout western India. The Swami was a great scholar of the Vedas, which he explained as being strictly monotheistic. He preached against the worship of images and re-established the ancient Vedic sacrificial rites. According to him the Vedas were the ultimate authority on religion, and he accepted every word of them as liter ally true. The Arya Samaj became a bulwark against the encroachments of Islam and Christianity, and its orthodox flavour appealed to many Hindu minds. It also assumed leadership in many movements of social reform. The caste-system became a target of its attack. Women it liberated from many of their social disabilities. The cause of education received from it a great impetus. It started agitation against early marriage and advocated the remarriage of Hindu widows. Its influence was strongest in the Punjab, the battle-ground of the Hindu and Islamic cultures. A new fighting attitude was introduced into the slumbering Hindu society. Unlike the Brahmo Samaj, the influence of the Arya Samaj was not confined to the intellectuals. It was a force that spread to the masses. It was a dogmatic movement intolerant of those who disagreed with its views, and it emphasized only one way, the Arya Samaj way, to the realization of Truth. Sri Ramakrishna met Swami Dayananda when the latter visited Bengal.
   --- KESHAB CHANDRA SEN
   Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopal Sen at Belgharia, a few miles from Dakshineswar, where the great Brahmo leader was staying with some of his disciples. In many respects the two were poles apart, though an irresistible inner attraction was to make them intimate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name, Keshab's fame spread far and wide, even reaching the distant shores of England; the Master still led a secluded life in the village of Dakshineswar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kali, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder holder and took a real interest in the welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralyzed. Keshab's concepts of the harmony of religions and the Motherhood of God were deepened and enriched by his contact with Sri Ramakrishna.
   Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Fin ally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kali and forthwith went into samadhi. When Hriday uttered the sacred "Om" in his ears, he gradu ally came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brahmo devotees was very interesting. There sat this sm all man, thin and extremely delicate. His eyes were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthr alled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.
  --
   Shivanath vehemently criticized the Master for his other-worldly attitude toward his wife. He writes: "Ramakrishna was practic ally separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he drew me to one side and whispered in my ear: 'Why do you complain? It is no longer possible; it is all dead and gone.' Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brahmo Samaj includes women, that ours is a social and domestic religion, and that we want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted — a trait we so much liked in him — and exclaimed, 'Go, thou fool, go and perish in the pit that your women will dig for you.' Then he glared at me and said: 'What does a gardener do with a young plant? Does he not surround it with a fence, to protect it from goats and cattle? And when the young plant has grown up into a tree and it can no longer be injured by cattle, does he not remove the fence and let the tree grow freely?' I replied, 'Yes, that is the custom with gardeners.' Then he remarked, 'Do the same in your spiritual life; become strong, be full-grown; then you may seek them.' To which I replied, 'I don't agree with you in thinking that women's work is like that of cattle, destructive; they are our associates and helpers in our spiritual struggles and social progress' — a view with which he could not agree, and he marked his dissent by shaking his head. Then referring to the lateness of the hour he jocularly remarked, 'It is time for you to depart; take care, do not be late; otherwise your woman will not admit you into her room.' This evoked hearty laughter."
   Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured language and also his austere attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly Review": "What is there in common between him and me? I, a Europeanized, civilized, self-centred, semi-sceptical, so-c alled educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. . . . So long as he is spared to us, gladly sh all we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Puranas."
  --
   This contact with the educated and progressive Bengalis opened Sri Ramakrishna's eyes to a new realm of thought. Born and brought up in a simple village, without any formal education, and taught by the orthodox holy men of India in religious life, he had had no opportunity to study the influence of modernism on the thoughts and lives of the Hindus. He could not properly estimate the result of the impact of Western education on Indian culture. He was a Hindu of the Hindus, renunciation being to him the only means to the realization of God in life. From the Brahmos he learnt that the new generation of India made a compromise between God and the world. Educated young men were influenced more by the Western philosophers than by their own prophets. But Sri Ramakrishna was not dismayed, for he saw in this, too, the hand of God. And though he expounded to the Brahmos all his ideas about God and austere religious disciplines, yet he bade them accept from his teachings only as much as suited their tastes and temperaments.
   ^The term "woman and gold", which has been used throughout in a collective sense, occurs again and again in the teachings of Sri Ramakrishna to designate the chief impediments to spiritual progress. This favourite expression of the Master, "kaminikanchan", has often been misconstrued. By it he meant only "lust and greed", the baneful influence of which retards the aspirant's spiritual growth. He used the word "kamini", or "woman", as a concrete term for the sex instinct when addressing his man devotees. He advised women, on the other hand, to shun "man". "Kanchan", or "gold", symbolizes greed, which is the other obstacle to spiritual life.
   Sri Ramakrishna never taught his disciples to hate any woman, or womankind in general. This can be seen clearly by going through all his teachings under this head and judging them collectively. The Master looked on all women as so many images of the Divine Mother of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very profound spiritual disciplines of Tantra. His wife, known and revered as the Holy Mother, was his constant companion and first disciple. At the end of his spiritual practice he liter ally worshipped his wife as the embodiment of the Goddess Kali, the Divine Mother. After his passing away the Holy Mother became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.
   --- THE MASTER'S YEARNING FOR HIS OWN DEVOTEES
  --
   In the year 1879 occasional writings about Sri Ramakrishna by the Brahmos, in the Brahmo magazines, began to attract his future disciples from the educated middle-class Bengalis, and they continued to come till 1884. But others, too, came, feeling the subtle power of his attraction. They were an ever shifting crowd of people of all castes and creeds: Hindus and Brahmos, Vaishnavas and Saktas, the educated with university degrees and the illiterate, old and young, maharajas and beggars, journalists and artists, pundits and devotees, philosophers and the worldly-minded, jnanis and yogis, men of action and men of faith, virtuous women and prostitutes, office-holders and vagabonds, philanthropists and self-seekers, dramatists and drunkards, builders-up and pullers-down. He gave to them all, without stint, from his illimitable store of realization. No one went away empty-handed. He taught them the lofty .knowledge of the Vedanta and the soul
  -melting love of the Purana. Twenty hours out of twenty-four he would speak without out rest or respite. He gave to all his sympathy and enlightenment, and he touched them with that strange power of the soul which could not but melt even the most hardened. And people understood him according to their powers of comprehension.
   ^The word is gener ally used in the text to denote one devoted to God, a worshipper of the Personal God, or a follower of the path of love. A devotee of Sri Ramakrishna is one who is devoted to Sri Ramakrishna and follows his teachings. The word "disciple", when used in connexion with Sri Ramakrishna, refers to one who had been initiated into spiritual life by Sri Ramakrishna and who regarded him as his guru.
  --
   But he remained as ever the willing instrument in the hand of God, the child of the Divine Mother, tot ally untouched by the idea of being a teacher. He used to say that three ideas — that he was a guru, a father, and a master — pricked his flesh like thorns. Yet he was an extraordinary teacher. He stirred his disciples' hearts more by a subtle influence than by actions or words. He never claimed to be the founder of a religion or the organizer of a sect. Yet he was a religious dynamo. He was the verifier of all religions and creeds. He was like an expert gardener, who prepares the soil and removes the weeds, knowing that the plants will grow because of the inherent power of the seeds, producing each its appropriate flowers and fruits. He never thrust his ideas on anybody. He understood people's limitations and worked on the principle that what is good for one may be bad for another. He had the unusual power of knowing the devotees' minds, even their inmost souls, at the first sight. He accepted disciples with the full knowledge of their past tendencies and future possibilities. The life of evil did not frighten him, nor did religious squeamishness raise anybody in his estimation. He saw in everything the unerring finger of the Divine Mother. Even the light that leads astray was to him the light from God.
   To those who became his intimate disciples the Master was a friend, companion, and playmate. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriated with pure joy in his company that they would have no time to ask themselves whether he was an Incarnation, a perfect soul, or a yogi. His very presence was a great teaching; words were superfluous. In later years his disciples remarked that while they were with him they would regard him as a comrade, but afterwards would tremble to think of their frivolities in the presence of such a great person. They had convincing proof that the Master could, by his mere wish, kindle in their hearts the love of God and give them His vision.
   Through all this fun and frolic, this merriment and frivolity, he always kept before them the shining ideal of God-Consciousness and the path of renunciation. He prescribed ascents steep or graded according to the powers of the climber. He permitted no compromise with the basic principles of purity. An aspirant had to keep his body, mind, senses, and soul unspotted; had to have a sincere love for God and an ever mounting spirit of yearning. The rest would be done by the Mother.
   His disciples were of two kinds: the householders, and the young men, some of whom were later to become monks. There was also a sm all group of women devotees.
  --
   But to the young men destined to be monks he pointed out the steep path of renunciation, both external and internal. They must take the vow of absolute continence and eschew all thought of greed and lust. By the practice of continence, aspirants develop a subtle nerve through which they understand the deeper mysteries of God. For them self-control is final, imperative, and absolute. The sannyasis are teachers of men, and their lives should be tot ally free from blemish. They must not even look at a picture which may awaken their animal passions. The Master selected his future monks from young men untouched by "woman and gold" and plastic enough to be cast in his spiritual mould. When teaching them the path of renunciation and discrimination, he would not allow the householders to be anywhere near them.
   --- RAM AND MANOMOHAN
  --
   Girish Chandra Ghosh was a born rebel against God, a sceptic, a Bohemian, a drunkard. He was the greatest Bengali dramatist of his time, the father of the modem Bengali stage. Like other young men he had imbibed all the vices of the West. He had plunged into a life of dissipation and had become convinced that religion was only a fraud. Materialistic philosophy he justified as enabling one to get at least a little fun out of life. But a series of reverses shocked him and he became eager to solve the riddle of life. He had heard people say that in spiritual life the help of a guru was imperative and that the guru was to be regarded as God Himself. But Girish was too well acquainted with human nature to see perfection in a man. His first meeting with Sri Ramakrishna did not impress him at all. He returned home feeling as if he had seen a freak at a circus; for the Master, in a semi-conscious mood, had inquired whether it was evening, though the lamps were burning in the room. But their paths often crossed, and Girish could not avoid further encounters. The Master attended a performance in Girish's Star Theatre. On this occasion, too, Girish found nothing impressive about him. One day, however, Girish happened to see the Master dancing and singing with the devotees. He felt the contagion and wanted to join them, but restrained himself for fear of ridicule. Another day Sri Ramakrishna was about to give him spiritual instruction, when Girish said: "I don't want to listen to instructions. I have myself written many instructions. They are of no use to me. Please help me in a more tangible way If you can." This pleased the Master and he asked Girish to cultivate faith.
   As time passed, Girish began to learn that the guru is the one who silently unfolds the disciple's inner life. He became a steadfast devotee of the Master. He often loaded the Master with insults, drank in his presence, and took liberties which astounded the other devotees. But the Master knew that at heart Girish was tender, faithful, and sincere. He would not allow Girish to give up the theatre. And when a devotee asked him to tell Girish to give up drinking, he sternly replied: "That is none of your business. He who has taken charge of him will look after him. Girish is a devotee of heroic type. I tell you, drinking will not affect him." The Master knew that mere words could not induce a man to break deep-rooted habits, but that the silent influence of love worked miracles. Therefore he never asked him to give up alcohol, with the result that Girish himself eventu ally broke the habit. Sri Ramakrishna had strengthened Girish's resolution by allowing him to feel that he was absolutely free.
   One day Girish felt depressed because he was unable to submit to any routine of spiritual discipline. In an exalted mood the Master said to him: " all right, give me your power of attorney. Henceforth I assume responsibility for you. You need not do anything." Girish heaved a sigh of relief. He felt happy to think that Sri Ramakrishna had assumed his spiritual responsibilities. But poor Girish could not then realize that He also, on his part, had to give up his freedom and make of himself a puppet in Sri Ramakrishna's hands. The Master began to discipline him according to this new attitude. One day Girish said about a trifling matter, "Yes, I sh all do this." "No, no!" the Master corrected him. "You must not speak in that egotistic manner. You should say, 'God willing, I sh all do it.'" Girish understood. Thenceforth he tried to give up all idea of personal responsibility and surrender himself to the Divine Will. His mind began to dwell constantly on Sri Ramakrishna. This unconscious meditation in time chastened his turbulent spirit.
   The householder devotees gener ally visited Sri Ramakrishna on Sunday afternoons and other holidays. Thus a brotherhood was gradu ally formed, and the Master encouraged their fraternal feeling. Now and then he would accept an invitation to a devotee's home, where other devotees would also be invited. Kirtan would be arranged and they would spend hours in dance and devotional music. The Master would go into trances or open his heart in religious discourses and in the narration of his own spiritual experiences. Many people who could not go to Dakshineswar participated in these meetings and felt blessed. Such an occasion would be concluded with a sumptuous feast.
  --
   Mahimacharan and Pratap Hazra were two devotees outstanding for their pretentiousness and idiosyncrasies. But the Master showed them his unfailing love and kindness, though he was aware of their shortcomings. Mahimacharan Chakravarty had met the Master long before the arrival of the other disciples. He had had the intention of leading a spiritual life, but a strong desire to acquire name and fame was his weakness. He claimed to have been initiated by Totapuri and used to say that he had been following the path of knowledge according to his guru's instructions. He possessed a large library of English and Sanskrit books. But though he pretended to have read them, most of the leaves were uncut. The Master knew all his limitations, yet enjoyed listening to him recite from the Vedas and other scriptures. He would always exhort Mahima to meditate on the meaning of the scriptural texts and to practise spiritual discipline.
   Pratap Hazra, a middle-aged man, hailed from a village near Kamarpukur. He was not altogether unresponsive to religious feelings. On a moment's impulse he had left his home, aged mother, wife, and children, and had found shelter in the temple garden at Dakshineswar, where he intended to lead a spiritual life. He loved to argue, and the Master often pointed him out as an example of barren argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to upset the minds of the Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compared Hazra to Jatila and Kutila, the two women who always created obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshineswar to "thicken the plot" by adding complications.
  --
   Sri Ramakrishna also became acquainted with a number of people whose scholarship or wealth entitled them everywhere to respect. He had met, a few years before, Devendranath Tagore, famous all over Bengal for his wealth, scholarship, saintly character, and social position. But the Master found him disappointing; for, whereas Sri Ramakrishna expected of a saint complete renunciation of the world, Devendranath combined with his saintliness a life of enjoyment. Sri Ramakrishna met the great poet Michael Madhusudan, who had embraced Christianity "for the sake of his stomach". To him the Master could not impart instruction, for the Divine Mother "pressed his tongue". In addition he met Maharaja Jatindra Mohan Tagore, a titled aristocrat of Bengal; Kristodas Pal, the editor, social reformer, and patriot; Iswar Vidyasagar, the noted philanthropist and educator; Pundit Shashadhar, a great champion of Hindu orthodoxy; Aswini Kumar Dutta, a headmaster, moralist, and leader of Indian Nationalism; and Bankim Chatterji, a deputy magistrate, novelist, and essayist, and one of the fashioners of modern Bengali prose. Sri Ramakrishna was not the man to be dazzled by outward show, glory, or eloquence. A pundit without discrimination he regarded as a mere straw. He would search people's hearts for the light of God, and if that was missing he would have nothing to do with them.
   --- KRISTODAS PAL
   The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those sm all creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
   --- MONASTIC DISCIPLES
  --
   The first of these young men to come to the Master was Latu. Born of obscure parents, in Behar, he came to Calcutta in search of work and was engaged by Ramchandra Dutta as house-boy. Learning of the saintly Sri Ramakrishna, he visited the Master at Dakshineswar and was deeply touched by his cordiality. When he was about to leave, the Master asked him to take some money and return home in a boat or carriage. But Latu declared he had a few pennies and jingled the coins in his pocket. Sri Ramakrishna later requested Ram to allow Latu to stay with him permanently. Under Sri Ramakrishna's guidance Latu made great progress in meditation and was blessed with ecstatic visions, but all the efforts of the Master to give him a smattering of education failed. Latu was very fond of kirtan and other devotional songs but remained all his life illiterate.
   --- RAKHAL
   Even before Rakhal's coming to Dakshineswar, the Master had had visions of him as his spiritual son and as a playmate of Krishna at Vrindavan. Rakhal was born of wealthy parents. During his childhood he developed wonderful spiritual traits and used to play at worshipping gods and goddesses. In his teens he was married to a sister of Manomohan Mitra, from whom he first heard of the Master. His father objected to his association with Sri Ramakrishna but afterwards was reassured to find that many celebrated people were visitors at Dakshineswar. The relationship between the Master and this beloved disciple was that of mother and child. Sri Ramakrishna allowed Rakhal many liberties denied to others. But he would not hesitate to chastise the boy for improper actions. At one time Rakhal felt a childlike jealousy because he found that other boys were receiving the Master's affection. He soon got over it and realized his guru as the Guru of the whole universe. The Master was worried to hear of his marriage, but was relieved to find that his wife was a spiritual soul who would not be a hindrance to his progress.
   --- THE ELDER GOPAL
  --
   Narendra was born in Calcutta on January 12, 1863, of an aristocratic kayastha family. His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired proficiency in physics, astronomy, mathematics, philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.
   As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passionate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete support to help him in the hours of temptation. He wanted an external power, a guru, who by embodying perfection in the flesh would still the commotion of his soul. Attracted by the magnetic personality of Keshab, he joined the Brahmo Samaj and became a singer in its choir. But in the Samaj he did not find the guru who could say that he had seen God.
   In a state of mental conflict and torture of soul, Narendra came to Sri Ramakrishna at Dakshineswar. He was then eighteen years of age and had been in college two years. He entered the Master's room accompanied by some light-hearted friends. At Sri Ramakrishna's request he sang a few songs, pouring his whole soul into them, and the Master went into samadhi. A few minutes later Sri Ramakrishna suddenly left his seat, took Narendra by the hand, and led him to the screened verandah north of his room. They were alone. Addressing Narendra most tenderly, as if he were a friend of long acquaintance, the Master said: "Ah! You have come very late. Why have you been so unkind as to make me wait all these days? My ears are tired of hearing the futile words of worldly men. Oh, how I have longed to pour my spirit into the heart of someone fitted to receive my message!" He talked thus, sobbing all the time. Then, standing before Narendra with folded hands, he addressed him as Narayana, born on earth to remove the misery of humanity. Grasping Narendra's hand, he asked him to come again, alone, and very soon. Narendra was startled. "What is this I have come to see?" he said to himself. "He must be stark mad. Why, I am the son of Viswanath Dutta. How dare he speak this way to me?"
   When they returned to the room and Narendra heard the Master speaking to others, he was surprised to find in his words an inner logic, a striking sincerity, and a convincing proof of his spiritual nature. In answer to Narendra's question, "Sir, have you seen God?" the Master said: "Yes, I have seen God. I have seen Him more tangibly than I see you. I have talked to Him more intimately than I am talking to you." Continuing, the Master said: "But, my child, who wants to see God? People shed jugs of tears for money, wife, and children. But if they would weep for God for only one day they would surely see Him." Narendra was amazed. These words he could not doubt. This was the first time he had ever heard a man saying that he had seen God. But he could not reconcile these words of the Master with the scene that had taken place on the verandah only a few minutes before. He concluded that Sri Ramakrishna was a monomaniac, and returned home rather puzzled in mind.
  --
   The Master wanted to train Narendra in the teachings of the non-dualistic Vedanta philosophy. But Narendra, because of his Brahmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream. Walking in the public square, he would strike his head against the iron railings to know whether they were real. It took him a number of days to recover his normal self. He had a foretaste of the great experiences yet to come and realized that the words of the Vedanta were true.
   At the beginning of 1884 Narendra's father suddenly died of heart-failure, leaving the family in a state of utmost poverty. There were six or seven mouths to feed at home. Creditors were knocking at the door. Relatives who had accepted his father's unstinted kindness now became enemies, some even bringing suit to deprive Narendra of his ancestral home. Actu ally starving and barefoot, Narendra searched for a job, but without success. He began to doubt whether anywhere in the world there was such a thing as unselfish sympathy. Two rich women made evil proposals to him and promised to put an end to his distress; but he refused them with contempt.
  --
   One day, soon after, Narendra requested Sri Ramakrishna to pray to the Divine Mother to remove his poverty. Sri Ramakrishna bade him pray to Her himself, for She would certainly listen to his prayer. Narendra entered the shrine of Kali. As he stood before the image of the Mother, he beheld Her as a living Goddess, ready to give wisdom and liberation. Unable to ask Her for petty worldly things, he prayed only for knowledge and renunciation, love and liberation. The Master rebuked him for his failure to ask the Divine Mother to remove his poverty and sent him back to the temple. But Narendra, standing in Her presence, again forgot the purpose of his coming. Thrice he went to the temple at the bidding of the Master, and thrice he returned, having forgotten in Her presence why he had come. He was wondering about it when it suddenly flashed in his mind that this was all the work of Sri Ramakrishna; so now he asked the Master himself to remove his poverty, and was assured that his family would not lack simple food and clothing.
   This was a very rich and significant experience for Narendra. It taught him that Sakti, the Divine Power, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Narendra's lap, he said to a devotee, pointing first to himself, then to Narendra: "I see I am this, and again that. Re ally I feel no difference. A stick floating in the Ganges seems to divide the water; But in reality the water is one. Do you see my point? Well, whatever is, is the Mother — isn't that so?" In later years Narendra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people, only make a show of love for selfish ends.
  --
   Baburam Ghosh came to Dakshineswar accompanied by Rakhal, his classmate. The Master, as was often his custom, examined the boy's physiognomy and was satisfied about his latent spirituality. At the age of eight Baburam had thought of leading a life of renunciation, in the company of a monk, in a hut shut out from the public view by a thick w all of trees. The very sight of the Panchavati awakened in his heart that dream of boyhood. Baburam was tender in body and soul. The Master used to say that he was pure to his very bones. One day Hazra in his usual mischievous fashion advised Baburam and some of the other young boys to ask Sri Ramakrishna for some spiritual powers and not waste their life in mere gaiety and merriment. The Master, scenting mischief, c alled Baburam to his side and said: "What can you ask of me? Isn't everything that I have already yours? Yes, everything I have earned in the shape of realizations is for the sake of you all. So get rid of the idea of begging, which alienates by creating a distance. Rather realize your kinship with me and gain the key to all the treasures.
   --- NIRANJAN
   Nitya Niranjan Sen was a disciple of heroic type. He came to the Master when he was eighteen years old. He was a medium for a group of spiritualists. During his first visit the Master said to him: "My boy, if you think always of ghosts you will become a ghost, and if you think of God you will become God. Now, which do you prefer?" Niranjan severed all connexions with the spiritualists. During his second visit the Master embraced him and said warmly: "Niranjan, my boy, the days are flitting away. When will you realize God? This life will be in vain if you do not realize Him. When will you devote your mind wholly to God?" Niranjan was surprised to see the Master's great anxiety for his spiritual welfare. He was a young man endowed with unusual spiritual parts. He felt disdain for worldly pleasures and was tot ally guileless, like a child. But he had a violent temper. One day, as he was coming in a country boat to Dakshineswar, some of his fellow passengers began to speak ill of the Master. Finding his protest futile, Niranjan began to rock the boat, threatening to sink it in mid stream. That silenced the offenders. When he reported the incident to the Master, he was rebuked for his inability to curb his anger.
   --- JOGINDRA
  --
   Sarat's soul longed for the all-embracing realization of the Godhead. When the Master inquired whether there was any particular form of God he wished to see, the boy replied that he would like to see God in all the living beings of the world. "But", the Master demurred, "that is the last word in realization. One cannot have it at the very outset." Sarat stated calmly: "I won't be satisfied with anything short of that. I sh all trudge on along the path till I attain that blessed state." Sri Ramakrishna was very much pleased.
   --- HARINATH
   Harinath had led the austere life of a brahmachari even from his early boyhood — bathing in the Ganges every day, cooking his own meals, waking before sunrise, and reciting the Gita from memory before leaving bed. He found in the Master the embodiment of the Vedanta scriptures. Aspiring to be a follower of the ascetic Sankara, he cherished a great hatred for women. One day he said to the Master that he could not allow even sm all girls to come near him. The Master scolded him and said: "You are talking like a fool. Why should you hate women? They are the manifestations of the Divine Mother. Regard them as your own mother and you will never feel their evil influence. The more you hate them, the more you will f all into their snares." Hari said later that these words completely changed his attitude toward women.
   The Master knew Hari's passion for Vedanta. But he did not wish any of his disciples to become a dry ascetic or a mere bookworm. So he asked Hari to practise Vedanta in life by giving up the unreal and following the Real. "But it is not so easy", Sri Ramakrishna said, "to realize the illusoriness of the world. Study alone does not help one very much. The grace of God is required. Mere personal effort is futile. A man is a tiny creature after all, with very limited powers. But he can achieve the impossible if he prays to God for His grace." Whereupon the Master sang a song in praise of grace. Hari was profoundly moved and shed tears. Later in life Hari achieved a wonderful synthesis of the ideals of the Personal God and the Impersonal Truth.
   --- GANGADHAR
  --
   Two more young men, Sarada Prasanna and Tulasi, complete the sm all band of the Master's disciples later to embrace the life of the wandering monk. With the exception of the elder Gopal, all of them were in their teens or slightly over. They came from middle-class Bengali families, and most of them were students in school or college. Their parents and relatives had envisaged for them bright worldly careers. They came to Sri Ramakrishna with pure bodies, vigorous minds, and uncontaminated souls. all were born with unusual spiritual attributes. Sri Ramakrishna accepted them, even at first sight, as his children, relatives, friends, and companions. His magic touch unfolded them. And later each according to his measure reflected the life of the Master, becoming a torch-bearer of his message across land and sea.
   --- WOMAN DEVOTEES
  --
   One early morning at three o'clock, about a year later, Gopal Ma was about to finish her daily devotions, when she was startled to find Sri Ramakrishna sitting on her left, with his right hand clenched, like the hand of the image of Gopala. She was amazed and caught hold of the hand, whereupon the figure vanished and in its place appeared the real Gopala, her Ideal Deity. She cried aloud with joy. Gopala begged her for butter. She pleaded her poverty and gave Him some dry coconut candies. Gopala, sat on her lap, snatched away her rosary, jumped on her shoulders, and moved all about the room. As soon as the day broke she hastened to Dakshineswar like an insane woman. Of course Gopala accompanied her, resting His head on her shoulder. She clearly saw His tiny ruddy feet hanging over her breast. She entered Sri Ramakrishna's room. The Master had f allen into samadhi. Like a child, he sat on her lap, and she began to feed him with butter, cream, and other delicacies. After some time he regained consciousness and returned to his bed. But the mind of Gopala's Mother was still roaming in another plane. She was steeped in bliss. She saw Gopala frequently entering the Master's body and again coming out of it. When she returned to her hut, still in a dazed condition, Gopala accompanied her.
   She spent about two months in uninterrupted communion with God, the Baby Gopala never leaving her for a moment. Then the intensity of her vision was lessened; had it not been, her body would have perished. The Master spoke highly of her exalted spiritual condition and said that such vision of God was a rare thing for ordinary mortals. The fun-loving Master one day confronted the critical Narendranath with this simple-minded woman. No two could have presented a more striking contrast. The Master knew of Narendra's lofty contempt for all visions, and he asked the old lady to narrate her experiences to Narendra. With great hesitation she told him her story. Now and then she interrupted her maternal chatter to ask Narendra: "My son, I am a poor ignorant woman. I don't understand anything. You are so learned. Now tell me if these visions of Gopala are true." As Narendra listened to the story he was profoundly moved. He said, "Yes, mother, they are quite true." Behind his cynicism Narendra, too, possessed a heart full of love and tenderness.
   --- THE MARCH OF EVENTS
  --
   One day, in January 1884, the Master was going toward the pine-grove when he went into a trance. He was alone. There was no one to support him or guide his footsteps. He fell to the ground and dislocated a bone in his left arm. This accident had a significant influence on his mind, the natural inclination of which was to soar above the consciousness of the body. The acute pain in the arm forced his mind to dwell on the body and on the world outside. But he saw even in this a divine purpose; for, with his mind compelled to dwell on the physical plane, he realized more than ever that he was an instrument in the hand of the Divine Mother, who had a mission to fulfil through his human body and mind. He also distinctly found that in the phenomenal world God manifests Himself, in an inscrutable way, through diverse human beings, both good and evil. Thus he would speak of God in the guise of the wicked, God in the guise of the pious. God in the guise of the hypocrite, God in the guise of the lewd. He began to take a special delight in watching the divine play in the relative world. Sometimes the sweet human relationship with God would appear to him more appealing than the all-effacing Knowledge of Brahman. Many a time he would pray: "Mother, don't make me unconscious through the Knowledge of Brahman. Don't give me Brahmajnana, Mother. Am I not Your child, and natur ally timid? I must have my Mother. A million salutations to the Knowledge of Brahman! Give it to those who want it." Again he prayed: "O Mother let me remain in contact with men! Don't make me a dried-up ascetic. I want to enjoy Your sport in the world." He was able to taste this very rich divine experience and enjoy the love of God and the company of His devotees because his mind, on account of the injury to his arm, was forced to come down to the consciousness of the body. Again, he would make fun of people who proclaimed him as a Divine Incarnation, by pointing to his broken arm. He would say, "Have you ever heard of God breaking His arm?" It took the arm about five months to heal.
   --- BEGINNING OF HIS ILLNESS
   In April 1885 the Master's throat became inflamed. Prolonged conversation or absorption in samadhi, making the blood flow into the throat, would aggravate the pain. Yet when the annual Vaishnava festival was celebrated at Panihati, Sri Ramakrishna attended it against the doctor's advice. With a group of disciples he spent himself in music, dance, and ecstasy. The illness took a turn for the worse and was diagnosed as "clergyman's sore throat". The patient was cautioned against conversation and ecstasies. Though he followed the physician's directions regarding medicine and diet, he could neither control his trances nor withhold from seekers the solace of his advice. Sometimes, like a sulky child, he would complain to the Mother about the crowds, who gave him no rest day or night. He was overheard to say to Her; "Why do You bring here all these worthless people, who are like milk diluted with five times its own quantity of water? My eyes are almost destroyed with blowing the fire to dry up the water. My health is gone. It is beyond my strength. Do it Yourself, if You want it done. This (pointing to his own body) is but a perforated drum, and if you go on beating it day in and day out, how long will it last?"
   But his large heart never turned anyone away. He said, "Let me be condemned to be born over and over again, even in the form of a dog, if I can be of help to a single soul." And he bore the pain, singing cheerfully, "Let the body be preoccupied with illness, but, O mind, dwell for ever in God's Bliss!"
  --
   supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
   In spite of the physician's efforts and the prayers and nursing of the devotees, the illness rapidly progressed. The pain sometimes appeared to be unbearable. The Master lived only on liquid food, and his frail body was becoming a mere skeleton. Yet his face always radiated joy, and he continued to welcome the visitors pouring in to receive his blessing. When certain zealous devotees tried to keep the visitors away, they were told by Girish, "You cannot succeed in it; he has been born for this very purpose — to sacrifice himself for the redemption of others."
  --
   It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up the situation. He found out that some of these external manifestations were being carefully practised at home, while some were the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly exposed the devotees who were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.
   --- LAST DAYS AT COSSIPORE
  --
   It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of the Master: Narendra, Rakhal, Baburam, Niranjan, Jogin, Latu, Tarak, the-elder Gopal, Kali, Sashi, Sarat, and the younger Gopal. Sarada, Harish, Hari, Gangadhar, and Tulasi visited the Master from time to time and practised sadhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their
   worldly duties.
  --
   A few hours later the Master said to Narendra: "I said to Her: 'Mother, I cannot sw allow food because of my pain. Make it possible for me to eat a little.' She pointed you all out to me and said: 'What? You are eating enough through all these mouths. Isn't that so?' I was ashamed and could not utter another word." This dashed all the hopes of the devotees for the Master's recovery.
   "I sh all make the whole thing public before I go", the Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the h all or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was profoundly moved. He said: "What more sh all I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power.
   Narendra, consumed with a terrific fever for realization, complained to the Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Narendra begged for samadhi, so that he might altogether forget the world for three or four days at a time. "You are a fool", the Master rebuked him. "There is a state even higher than that. Isn't it you who sing, ' all that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."
   The Master did not hide the fact that he wished to make Narendra his spiritual heir. Narendra was to continue the work after Sri Ramakrishna's passing. Sri Ramakrishna said to him: "I leave these young men in your charge. See that they develop their spirituality and do not return home." One day he asked the boys, in preparation for a monastic life, to beg their food from door to door without thought of caste. They hailed the Master's order and went out with begging-bowls. A few days later he gave the ochre cloth of the sannyasi to each of them, including Girish, who was now second to none in his spirit of renunciation. Thus the Master himself laid the foundation of the future Ramakrishna Order of monks.
   Sri Ramakrishna was sinking day by day. His diet was reduced to a minimum and he found it almost impossible to sw allow. He whispered to M.: "I am bearing all this cheerfully, for otherwise you would be weeping. If you all say that it is better that the body should go rather than suffer this torture, I am willing." The next morning he said to his depressed disciples seated near the bed: "Do you know what I see? I see that God alone has become everything. Men and animals are only frameworks covered with skin, and it is He who is moving through their heads and limbs. I see that it is God Himself who has become the block, the executioner, and the victim for the sacrifice.' He fainted with emotion. Regaining partial consciousness, he said: "Now I have no pain. I am very well." Looking at Latu he said: "There sits Latu resting his head on the palm of his hand. To me it is the Lord who is seated in that posture."
   The words were tender and touching. Like a mother he caressed Narendra and Rakhal, gently stroking their faces. He said in a half whisper to M., "Had this body been allowed to last a little longer, many more souls would have been illumined." He paused a moment and then said: "But Mother has ordained otherwise. She will take me away lest, finding me guileless and foolish, people should take advantage of me and persuade me to bestow on them the rare gifts of spirituality." A few minutes later he touched his chest and said: "Here are two beings. One is She and the other is Her devotee. It is the latter who broke his arm, and it is he again who is now ill. Do you understand me?" After a pause he added: "Alas! To whom sh all I tell all this? Who will understand me?" "Pain", he consoled them again, 'is unavoidable as long as there is a body. The Lord takes on the body for the sake of His devotees."
   Yet one is not sure whether the Master's soul actu ally was tortured by this agonizing disease. At least during his moments of spiritual exaltation — which became almost constant during the closing days of his life on earth — he lost all consciousness of the body, of illness and suffering. One of his attendants (Latu, later known as Swami Adbhutananda.) said later on: "While Sri Ramakrishna lay sick he never actu ally suffered pain. He would often say: 'O mind! Forget the body, forget the sickness, and remain merged in Bliss.' No, he did not re ally suffer. At times he would be in a state when the thrill of joy was clearly manifested in his body. Even when he could not speak he would let us know in some way that there was no suffering, and this fact was clearly evident to all who watched him. People who did not understand him thought that his suffering was very great. What spiritual joy he transmitted to us at that time! Could such a thing have been possible if he had 'been suffering physic ally? It was during this period that he taught us again these truths: 'Brahman is always unattached. The three gunas are in It, but It is unaffected by them, just as the wind carries odour yet remains odourless.' 'Brahman is Infinite Being, Infinite Wisdom, Infinite Bliss. In It there exist no delusion, no misery, no disease, no death, no growth, no decay.' 'The Transcendental Being and the being within are one and the same. There is one indivisible Absolute Existence.'"
   The Holy Mother secretly went to a Siva temple across the Ganges to intercede with the Deity for the Master's recovery. In a revelation she was told to prepare herself for the inevitable end.
   One day when Narendra was on the ground floor, meditating, the Master was lying awake in his bed upstairs. In the depths of his meditation Narendra felt as though a lamp were burning at the back of his head. Suddenly he lost consciousness. It was the yearned-for, all-effacing experience of nirvikalpa samadhi, when the embodied soul realizes its unity with the Absolute. After a very long time he regained partial consciousness but was unable to find his body. He could see only his head. "Where is my body?" he cried. The elder Gopal entered the room and said, "Why, it is here, Naren!" But Narendra could not find it. Gopal, frightened, ran upstairs to the Master. Sri Ramakrishna only said: "Let him stay that way for a time. He has worried me long enough."
   After another long period Narendra regained full consciousness. Bathed in peace, he went to the Master, who said: "Now the Mother has shown you everything. But this revelation will remain under lock and key, and I sh all keep the key. When you have accomplished the Mother's work you will find the treasure again."
   Some days later, Narendra being alone with the Master, Sri Ramakrishna looked at him and went into samadhi. Narendra felt the penetration of a subtle force and lost all outer consciousness. Regaining presently the normal mood, he found the Master weeping.
   Sri Ramakrishna said to him: "Today I have given you my all and I am now only a poor fakir, possessing nothing. By this power you will do immense good in the world, and not until it is accomplished will you return." Henceforth the Master lived in the disciple.
   Doubt, however, dies hard. After one or two days Narendra said to himself, "If in the midst of this racking physical pain he declares his Godhead, then only sh all I accept him as an Incarnation of God." He was alone by the bedside of the Master. It was a passing thought, but the Master smiled. Gathering his remaining strength, he distinctly said, "He who was Rama and Krishna is now, in this body, Ramakrishna — but not in your Vedantic sense." Narendra was stricken with shame.
  --
   Sunday, August 15, 1886. The Master's pulse became irregular. The devotees stood by the bedside. Toward dusk Sri Ramakrishna had difficulty in breathing. A short time afterwards he complained of hunger. A little liquid food was put into his mouth; some of it he sw allowed, and the rest ran over his chin. Two attendants began to fan him. all at once he went into samadhi of a rather unusual type. The body became stiff. Sashi burst into tears. But after midnight the Master revived. He was now very hungry and helped himself to a bowl of porridge. He said he was strong again. He sat up against five or six pillows, which were supported by the body of Sashi, who was fanning him. Narendra took his feet on his lap and began to rub them. Again and again the Master repeated to him, "Take care of these boys." Then he asked to lie down. Three times in ringing tone's he cried the name of Kali, his life's Beloved, and lay back. At two minutes past one there was a low sound in his throat and he fell a little to one side. A thrill passed over his body. His hair stood on end. His eyes became fixed on the tip of his nose. His face was lighted with a smile. The final ecstasy began. It was mahasamadhi, total absorption, from which his mind never returned. Narendra, unable to bear it, ran downstairs.
   Dr. Sarkar arrived the following noon and pronounced that life had departed not more than half an hour before. At five o'clock the Masters body was brought downstairs, laid on a cot, dressed in ochre clothes, and decorated with sandal-paste and flowers. A procession was formed. The passers-by wept as the body was taken to the cremation ground at the Baranagore Ghat on the Ganges.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    pretation, others contain obscure allusions, play
    upon words, secrets expressed in cryptogram, double
  --
    Order, I must be allowed the IX {degree} and obligated in
    regard to it. I protested that I knew no such secret.
  --
     (2) The Unbroken, absorbing all, is c alled Darkness.
                   [11]
  --
    numbered 1, again connecting all these symbols with
    the Ph allus.
  --
    The all, thus interwoven of These, is Bliss.
    Naught is beyond Bliss.
  --
     (4) They cause all men to worship it.
                   [17]
  --
    To all impressions thus. Let them not overcome thee;
     yet let them breed within thee. The least of the
  --
     The chapter is a counsel to accept all impressions;
    it is the formula of the Scarlet woman; but no impression
    must be allowed to dominate you, only to fructify you;
    just as the artist, seeing an object, does not worship it,
  --
       Alas! for the Kingdom wherein all these are at war.
                   [20]
  --
    Amoun a Ph allic God, and Jupiter the Father of all,
    but 4 is Daleth, Venus, and Chesed refers to water,
  --
    and therefore the imperfection, of all the lower Sephiroth
    in their essence.
  --
     This is the One and the all.
    These six the Adept harmonised, and said: This is the
     Heart of the One and the all.
    These six were destroyed by the Master of the
  --
    Of all this did the Ipsissimus know Nothing.
                   [22]
  --
     The Master of the Temple destroys all these illusions,
    but remains silent. See the description of his functions
  --
    the end". The allusion is explained in the note.
     Siddartha, or Gotama, was the name of the last
  --
     all these were men; their Godhead is the result of
    mythopoeia.
  --
     all that a man is or may be is hidden therein.
    Bodily functions are parts of the machine; silent,
  --
    the bearer of the Holy Grail. all this should be studied
    in Liber 418, the 12th Aethyr.
  --
    There is no silence in that Abyss: for all that men
     c all Silence is Its Speech.
  --
    They are above The Abyss, and contain all con-
     tradiction in themselves.
  --
    The reflection of all is Pan: the Night of Pan is the
     Annihilation of the all.
    Cast down through The Abyss is the Light, the Rosy
  --
     all is Here and Now. Nor is there any there or Then;
     for all that is, what is it but a manifestation, that is,
     a part, that is, a falsehood, of THAT which is not?
  --
    only reached by the annihilation of the all.
     Thus, the Master of the Temple lives in the Night of
  --
    For when all is equilibrated, when all is beheld from
     without all, there is joy, joy, joy that is but one
     facet of a diamond, every other facet whereof is
  --
     thou shalt know all bitterness, thy teeth fixed in
     the Sodom-Apple.
  --
    described in Chapter 34. all individual existence is
    tragic. Perception of this fact is the essence of comedy.
  --
    In all the Universe this Swan alone is motionless; it
     seems to move, as the Sun seems to move; such
  --
    at rest, calculating the motions of all other points
    relatively to it.
  --
     than all that he c alls He.
    In the silence of a dewdrop is every tendency of his
  --
    Resemble all that surroundeth thee; yet be Thyself
     -and take thy pleasure among the living.
  --
    Work under the figure of a man ridding himself of all
    his accidents.
  --
     all nations of Men c all The First, is a lie grafted
     upon a lie, a lie multiplied by a lie.
  --
     Tortoise supports and covers all.
    This Tortoise is sixfold, the Holy Hexagram.(15)
  --
    The all-Mighty, the all-Ruler, the all-Knower, the
     all-Father, adored by all men and by me
     abhorred, be thou accursed, be thou abolished, be
  --
     all things to himself.
    Would he travel? He could fly through space more
  --
    And with all this he was but himself.
    Alas!
  --
    Love is all virtue, since the pleasure of love is but
     love, and the pain of love is but love.
  --
     not-self, so that Love breedeth all and None in
     One.
  --
    be interpreted on all planes.
     But in this chapter, little hint is given of anything
  --
     The allusion in the title is obvious.
     This sum in proportion, dream: waking: : waking:
  --
    For all these ideas express Relation; and IT, com-
     prehending all Relation in ITS simplicity, is out of
     all Relation even with ITSELF.
     all this is true and false; and it is true and false to
     say that it is true and false.
  --
     all that moves well moves without will.
     all skillfulness, all strain, all intention is contrary to
     ease.
  --
    man knows he is saying it. The same applies to all other
    forms of Magick.
  --
    of all sensible cults; it is not to be confused with other
    objects of the mystic aviary, such as the swan, phoenix,
  --
    reject all impressions, but here is an opposite practice,
    very much more difficult, in which all are accepted.
     This cannot be done at all unless one is capable of
    making Dhyana at least on any conceivable thing, at
  --
     Centre of all [making the ROSY CROSS as he
     may know how] saying: ARARITA ARARITA
  --
     In this chapter, the idea is given that all limitation
    and evil is an exceedingly rare accident; there can be
  --
    Swear to hele all.
    This is the mystery.
  --
    Vague and mysterious and all indefinite are the
     contents of this new consciousness; yet they are
  --
    A red rose absorbs all colours but red; red is therefore
     the one colour that it is not.
    This Law, Reason, Time, Space, all Limitation blinds
     us to the Truth.
     all that we know of Man, Nature, God, is just that
     which they are not; it is that which they throw off
  --
    Then are they all glorious who seem not to be glorious,
     as the HIMOG is all-glorious Within?
    It may be so.
  --
     In paragraph 2 it is suggested analogic ally that all
    thinkable things are similarly blinds for the Unthinkable
  --
     Classing in this manner all things as illusions, the
    question arises as to the distinguishing between illusions;
  --
     all life is choked.
    This desert is the Abyss wherein the Universe.
  --
    Solomon the King. This number is said to be all hotch-potch and
    accursed.
  --
    been the most acceptable offerings to all the gods, but
    especi ally the Christian God.
  --
    That Thy one crown of all the Ten.
    Even now and here be mine. AMEN.
  --
     awaking; I drank and danced all night with Doubt,
     and found her a virgin in the morning.
  --
    Doubt inhibits action, as much as faith binds it. all
    the best Popes have been Atheists, but perhaps the
  --
    woman is superior to man, and that all men are born
    equal.
  --
    statement, a practical aspect of the fact that all truth
    is relative, and in the last paragraph we see how
  --
    But the desire of one to another is all of sorrow; its
     birth is hunger, and its death satiety.
  --
    The road winds uphill: all law, all nature must be
     overcome.
  --
     The allusion in the title is not quite clear, though it
    may be connected with the penultimate paragraph.
  --
    with Chapters 28 and 29; but this is only an allusion, for
    the subject of the chapter is OUR LADY BABALON,
  --
     allusions in this chapter.
     In paragraphs 5 and 6 the author frankly identifies him-
  --
     ship me!" quoth God. "For I am all-Great, all-
     Good, all Wise....The stars are but sparks from
     the forges of My smiths...."
  --
    Doubt all.
    Doubt even if thou doubtest all.
    It seems sometimes as if beneath all conscious doubt
     there lay some deepest certainty. O kill it! Slay the
  --
    elastic, while the reference to the seasons alludes to the well-
    known lines of the late Lord Tennyson:
  --
    this jewel being the divine spark in man, and indeed in all
    that "lives and moves and has its being". Note this phrase,
  --
     all these sat on their haunches waiting The Report
     of the Sojourner; for THE WORD was lost.
  --
    Yet with all this went The Work awry; for THE
     WORD OF THE LAW IS {Theta-Epsilon-Lambda-Eta-Mu-Alpha}.
  --
    Problem. {Aleph} is identified with the Yoni, for all the
    symbols connected with it in this place are feminine,
  --
    The One Thought vanished; all my mind was torn to
     rags: --- nay! nay! my head was mashed into
  --
     here: I seek distraction there: but this is all my
     truth, that I who love have lost; and how may I
  --
     allowing enjoyment to cause forgetfulness of the re ally
    important thing. Those who allow themselves to w allow
    in Samadhi are sorry for it afterwards.
  --
     Isis in Her Millions-of-Names, all-Mother,
     Genetrix-Meretrix!
    Yet holier than all These to me is LAYLAH, night
     and death; for Her do I blaspheme alike the finite
  --
     Years; or at least let him do Pranayama all the
     way home-home? nay! but to the house of the
  --
    Thus argued he, the Wise One, not mindful that all
     place is wrong.
  --
     Paragraph 4 alludes to Liber Legis I, 52; "place"
    implies space; denies homogeneity to space; but when
  --
     alluded.
     And the final paragraph, in the words of the noblest
  --
    Nature presents the bill, and all must pay.
    If, as I am not, I were free to choose,
  --
    and Compensation, but cynic ally criticises all philo-
    sophers, hinting that their view of the universe depends
  --
    the best in the best of all possible worlds". Nor does the
    wealthiest of our Dukes complain to his cronies that
  --
     all moral codes are worthless in themselves; yet in
     every new code there is hope. Provided always that
  --
    Modern "virtue" is the negation of all such qualities.
     In paragraph 3, however, we see the penalty of
  --
    Christ" alluded to the author.
     In the last paragraph we reach the sublime mystic
  --
     to all Fishes!(32)
                  [132]
  --
   (31) Cf. Bagh-i-Muattar for all this symbolism.
   (32) Death = Nun, the letter before O, means a fish, a symbol of Christ, and
  --
    I destroyed all things; they are reborn in other
     shapes.
    I gave up all for One; this One hath given up its
     Unity for all?
    I wrenched DOG backwards to find GOD; now GOD
  --
     Lily of white and gold. In this Lily is all honey,
     in this Lily that flowereth at the midnight. In
     this Lily is all perfume; in this Lily is all music.
     And it enfolded me."
  --
    "Yea! the night sh all cover all; the night sh all cover
     all."
                  [142]
  --
     66 is the number of allah; the praying mantis is a
    blasphemous grasshopper which caricatures the pious.
  --
     most of all of every herald of the Dawn!
    O ye who dwell in the City of the Pyramids beneath
  --
    Nay, rejoice exceedingly; for after all the babble of
     the apes the Silence of the Night.
  --
    to all nations who employ Arabic figures, the latter
    only to experts in deciphering English puns.
     The chapter alludes to Levi's drawing of the Hexa-
    gram, and is a criticism of, or improvement upon, it.
  --
    Therefore do all adore him; the more they detest
     him the more do they adore him.
  --
    carefully read before studying this chapter. all the
     allusions will then be obvious, save those which we
    proceed to not.
  --
    Shemhamphorash! all hail, divided Name!
     Utter it once, O mortal over-rash!-
  --
     May find one thing of all those things the same!
    The world has gone to everlasting smash.
  --
    Ay! all thine aspiration is to death: death is the
     crown of all thine aspiration. Triple is the cord of
     silver moonlight; it sh all hang thee, O Holy One,
  --
     "But the commissariat camel, when all is said and done,
      'E's a devil and an awstridge and an orphan-child in one."
  --
  on several planes, and is not always conferred on all of these simultaneously.
  Intellectual and moral perception of truth often, one might almost say usu ally,
  --
  of all that we c all life, in a way in which what we c all death is not. 3, silv
  er,
  and the moon, are all correspondences of Gimel, the letter of the Aspiration,
  since gimel is the Path that leads from the Microcosm in tiphareth to the
  --
    The Hermit asked for love; worst bargain of all.
    And now he has let his girl go to America, to have
  --
    This wavering is the root of all compromise, and so
     of all good sense.
    With this gift a man can spend his seventy years in
  --
     The title is explained in the note, but also alludes to
    paragraph 1, the plover's egg being often contemporary
  --
    Hail! all ye spavined, gelded, hamstrung horses!
    Ye sh all surpass the planets in their courses.
  --
   No = Nihilism; Yes = Monism, and all dogmatic systems; Perhaps =
  Pyrrhonism and Agnosticism; O! = The system of Liber Legis. (See Chapter 0.)
  --
   But all this is a glamour cast by Maya; the real meaning of the prose of this
  chapter is as follows:
  --
   But all this is again only a glamour of Maya, as previously observed in the
  text (Chapter 31). all this is true and false, and it is true and false to say
   that
  --
   The prose of this chapter combines, and of course denies, all these meanings,
  both singly and in combination. It is intended to stimulate thought to the
  --
  silence which results when they are all done with.
   The word "neigh" is a pun on "nay", which refers to the negative conception
  --
     all these Wheels be one; yet of all these the Wheel of
     the TARO alone avails thee consciously.
  --
     Five wheels are mentioned in this chapter; all but
    the third refer to the universe as it is; but the wheel of
  --
    and effect. Thence, to discover the cause behind all
    causes. Success in this practice qualifies for the grade
  --
    Witch-moon that turnest all the streams to blood,
     I take this hazel rod, and stand, and swear
  --
     And all the leopards in thy woods that range,
    And all the vampires in their boughs that glow,
     Brooding on blood-thirst-these are not so strange
  --
     Let all thy stryges and thy ghouls attend!
     He that endureth even to the end
  --
     all the force won by its old woe and stress
    In now annihilating Nothingness.
  --
     of the birds; for he is past beyond all these. Yea,
     verily, oft-times he is weary; it is well that the
  --
     all other thoughts are surely symptoms of disease.
    Yet these are often beautiful, and may be true within
  --
     of men express no thoughts at all? They eat, drink,
     sleep, and copulate in silence.
    What better proof of the fact that all thought is
     dis-ease?
  --
     below fire-and in all-the fabric of all being
     woven on Its invisible design, is
  --
   Such is the globe; but all this is a mere strain in the aethyr,
  {Alpha-Iota-Theta-Eta-Rho}. Here is a new Pentagrammaton, presumably suitable
  --
  not the soft. The centre of all is Theta ({Theta}), which was origin ally
  written as a point in a circle ({Sun}), the sublime hieroglyph of the
  --
     invisible, how to acquire love, and oh! beyond all,
     how to make gold.
  --
    respect of that number by his allowing himself to be
    annoyed.
  --
     all is right." 89 is Body-that which annoys-and
    the Angel of the Lord of Despair and Cruelty.
  --
    Now do I lift up my voice and testify that all is
     vanity on earth, except the love of a good woman,
  --
     that in heaven all is vanity (for I have journeyed
     oft, and sojourned oft, in every heaven), except the
  --
    It is the unification of all symbols and all planes.
    The End is expressible.

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  But, all doctrinal writing is in some measure formal and impersonal, while the autobiographer tends to omit what he regards as trifling matters and suffers from the further disadvantage of being unable to say how he strikes other people and in what way he affects their lives. Moreover, most saints have left neither writings nor self-portraits, and for knowledge of their lives, their characters and their teachings, we are forced to rely upon the records made by their disciples who, in most cases, have proved themselves singularly incompetent as reporters and biographers. Hence the special interest attaching to this enormously detailed account of the daily life and conversations of Sri Ramakrishna.
  "M", as the author modestly styles himself, was peculiarly qualified for his task. To a reverent love for his master, to a deep and experiential knowledge of that master's teaching, he added a prodigious memory for the sm all happenings of each day and a happy gift for recording them in an interesting and realistic way. Making good use of his natural gifts and of the circumstances in which he found himself, "M" produced a book unique, so far as my knowledge goes, in the literature of hagiography. No other saint has had so able and indefatigable a Boswell. Never have the sm all events of a contemplative's daily life been described with such a wealth of intimate detail. Never have the casual and unstudied utterances of a great religious teacher been set down with so minute a fidelity. To Western readers, it is true, this fidelity and this wealth of detail are sometimes a trifle disconcerting; for the social, religious and intellectual frames of reference within which Sri Ramakrishna did his thinking and expressed his feelings were entirely Indian. But after the first few surprises and bewilderments, we begin to find something peculiarly stimulating and instructive about the very strangeness and, to our eyes, the eccentricity of the man revealed to us in "M's" narrative. What a scholastic philosopher would c all the "accidents" of Ramakrishna's life were intensely Hindu and therefore, so far as we in the West are concerned, unfamiliar and hard to understand; its "essence", however, was intensely mystical and therefore universal. To read through these conversations in which mystical doctrine alternates with an unfamiliar kind of humour, and where discussions of the oddest aspects of Hindu mythology give place to the most profound and subtle utterances about the nature of Ultimate Reality, is in itself a liberal, education in humility, tolerance and suspense of judgment. We must be grateful to the translator for his excellent version of a book so curious and delightful as a biographical document, so precious, at the same time, for what it teaches us of the life of the spirit.
  --
  M., one of the intimate disciples of Sri Ramakrishna, was present during all the conversations recorded in the main body of the book and noted them down in his diary.
  They therefore have the value of almost stenographic records. In Appendix A are given several conversations which took place in the absence of M., but of which he received a first-hand record from persons concerned. The conversations will bring before the reader's mind an intimate picture of the Master's eventful life from March 1882 to April 24, 1886, only a few months before his passing away. During this period he came in contact chiefly with English-educated Benglis; from among them he selected his disciples and the bearers of his message, and with them he shared his rich spiritual experiences.
  I have made a literal translation, omitting only a few pages of no particular interest to English-speaking readers. Often literary grace has been sacrificed for the sake of literal translation. No translation can do full justice to the original. This difficulty is all the more felt in the present work, whose contents are of a deep mystical nature and describe the inner experiences of a great seer. Human language is an altogether inadequate vehicle to express supersensuous perception. Sri Ramakrishna was almost illiterate. He never clothed his thoughts in formal language. His words sought to convey his direct realization of Truth. His conversation was in a village patois. Therein lies its charm. In order to explain to his listeners an abstruse philosophy, he, like Christ before him, used with telling effect homely parables and illustrations, culled from his observation of the daily life around him.
  The reader will find mentioned in this work many visions and experiences that f all outside the ken of physical science and even psychology. With the development of modern knowledge the border line between the natural and the supernatural is ever shifting its position. Genuine mystical experiences are not as suspect now as they were half a century ago. The words of Sri Ramakrishna have already exerted a tremendous influence in the land of his birth. Savants of Europe have found in his words the ring of universal truth.
  --
  There are repetitions of teachings and parables in the book. I have kept them purposely. They have their charm and usefulness, repeated as they were in different settings. Repetition is unavoidable in a work of this kind. In the first place, different seekers come to a religious teacher with questions of more or less identical nature; hence the answers will be of more or less identical pattern. Besides, religious teachers of all times and climes have tried, by means of repetition, to hammer truths into the stony soil of the recalcitrant human mind. Fin ally, repetition does not seem tedious if the ideas repeated are dear to a man's heart.
  I have thought it necessary to write a rather lengthy Introduction to the book. In it I have given the biography of the Master, descriptions of people who came in contact with him, short explanations of several systems of Indian religious thought intimately connected with Sri Ramakrishna's life, and other relevant matters which, I hope, will enable the reader better to understand and appreciate the unusual contents of this book. It is particularly important that the Western reader, unacquainted with Hindu religious thought, should first read carefully the introductory chapter, in order that he may fully enjoy these conversations. Many Indian terms and names have been retained in the book for want of suitable English equivalents. Their meaning is given either in the Glossary or in the foot-notes. The Glossary also gives explanations of a number of expressions unfamiliar to Western readers. The diacritical marks are explained under Notes on Pronunciation.
  --
  In the preparation of this manuscript I have received ungrudging help from several friends. Miss Margaret Woodrow Wilson and Mr.Joseph Campbell have worked hard in editing my translation. Mrs.Elizabeth Davidson has typed, more than once, the entire manuscript and rendered other valuable help. Mr.Aldous Huxley has laid me under a debt of gratitude by writing the Foreword. I sincerely thank them all.
  In the spiritual firmament Sri Ramakrishna is a waxing crescent. Within one hundred years of his birth and fifty years of his death his message has spread across land and sea. Romain Rolland has described him as the fulfilment of the spiritual aspirations of the three hundred millions of Hindus for the last two thousand years. Mahatma Gandhi has written: "His life enables us to see God face to face. . . . Ramakrishna was a living embodiment of godliness." He is being recognized as a compeer of Krishna, Buddha, and Christ.
  --
  He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up work as headmaster in a number of schools in succession Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendranath Banerjee. The latter appointed him as a professor in the City and Ripon Colleges where he taught subjects like English, philosophy, history and economics. In his later days he took over the Morton School, and he spent his time in the staircase room of the third floor of it, administering the school and preaching the message of the Master. He was much respected in educational circles where he was usu ally referred to as Rector Mahashay. A teacher who had worked under him writes thus in warm appreciation of his teaching methods: "Only when I worked with him in school could I appreciate what a great educationist he was. He would come down to the level of his students when teaching, though he himself was so learned, so talented. Ordinarily teachers confine their instruction to what is given in books without much thought as to whether the student can accept it or not. But M., would first of all gauge how much the student could take in and by what means. He would employ aids to teaching like maps, pictures and diagrams, so that his students could learn by seeing. Thirty years ago (from 1953) when the question of imparting education through the medium of the mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)
  Imparting secular education was, however, only his profession ; his main concern was with the spiritual regeneration of man a c alling for which Destiny seems to have chosen him. From his childhood he was deeply pious, and he used to be moved very much by Sdhus, temples and Durga Puja celebrations. The piety and eloquence of the great Brahmo leader of the times, Keshab Chander Sen, elicited a powerful response from the impressionable mind of Mahendra Nath, as it did in the case of many an idealistic young man of Calcutta, and prepared him to receive the great Light that was to dawn on him with the coming of Sri Ramakrishna into his life.
  This epoch-making event of his life came about in a very strange way. M. belonged to a joint family with several collateral members. Some ten years after he began his career as an educationist, bitter quarrels broke out among the members of the family, driving the sensitive M. to despair and utter despondency. He lost all interest in life and left home one night to go into the wide world with the idea of ending his life. At dead of night he took rest in his sister's house at Baranagar, and in the morning, accompanied by a nephew Siddheswar, he wandered from one garden to another in Calcutta until Siddheswar brought him to the Temple Garden of Dakshineswar where Sri Ramakrishna was then living. After spending some time in the beautiful rose gardens there, he was directed to the room of the Paramahamsa, where the eventful meeting of the Master and the disciple took place on a blessed evening (the exact date is not on record) on a Sunday in March 1882. As regards what took place on the occasion, the reader is referred to the opening section of the first chapter of the Gospel.
  The Master, who divined the mood of desperation in M, his resolve to take leave of this 'play-field of deception', put new faith and hope into him by his gracious words of assurance: "God forbid! Why should you take leave of this world? Do you not feel blessed by discovering your Guru? By His grace, what is beyond all imagination or dreams can be easily achieved!" At these words the clouds of despair moved away from the horizon of M.'s mind, and the sunshine of a new hope revealed to him fresh vistas of meaning in life. Referring to this phase of his life, M. used to say, "Behold! where is the resolve to end life, and where, the discovery of God! That is, sorrow should be looked upon as a friend of man. God is all good." ( Ibid P.33.)
  After this re-settlement, M's life revolved around the Master, though he continued his professional work as an educationist. During all holidays, including Sundays, he spent his time at Dakshineswar in the Master's company, and at times extended his stay to several days.
  It did not take much time for M. to become very intimate with the Master, or for the Master to recognise in this disciple a divinely commissioned partner in the fulfilment of his spiritual mission. When M. was reading out the Chaitanya Bhagavata, the Master discovered that he had been, in a previous birth, a disciple and companion of the great Vaishnava Teacher, Sri Chaitanya Mahaprabhu, and the Master even saw him 'with his naked eye' participating in the ecstatic mass-singing of the Lord's name under the leadership of that Divine personality. So the Master told M, "You are my own, of the same substance as the father and the son," indicating thereby that M. was one of the chosen few and a part and parcel of his Divine mission.
  --
  An appropriate allusion indeed! Bhagavata, the great scripture that has given the word of Sri Krishna to mankind, was composed by the Sage Vysa under similar circumstances. When caught up in a mood of depression like that of M, Vysa was advised by the sage Nrada that he would gain peace of mind only qn composing a work exclusively devoted to the depiction of the Lord's glorious attributes and His teachings on Knowledge and Devotion, and the result was that the world got from Vysa the invaluable gift of the Bhagavata Purana depicting the life and teachings of Sri Krishna.
  From the mental depression of the modem Vysa, the world has obtained the Kathmrita (Bengali Edition) the Gospel of Sri Ramakrishna in English.
  Sri Ramakrishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his professional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidysgar, the results of the school at the public examination happened to be rather poor, and Vidysgar attri buted it to M's preoccupation with the Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra Nath Banerjee, asking whether he would like to take up a professorship in the Ripon College. In this way three or four times he gave up the job that gave him the wherewithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the latter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Git that in the case of those who think of nothing except Him, He Himself would take up all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.
  Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
  Besides undergoing spiritual disciplines at the feet of the Master, M. used to go to holy places during the Master's lifetime itself and afterwards too as a part of his Sdhan.
  He was one of the earliest of the disciples to visit Kamarpukur, the birthplace of the Master, in the latter's lifetime itself; for he wished to practise contemplation on the Master's early life in its true original setting. His experience there is described as follows by Swami Nityatmananda: "By the grace of the Master, he saw the entire Kamarpukur as a holy place bathed in an effulgent Light. Trees and creepers, beasts and birds and men all were made of effulgence. So he prostrated to all on the road. He saw a torn cat, which appeared to him luminous with the Light of Consciousness. Immediately he fell to the ground and saluted it" (M The Apostle and the Evangelist by Swami Nityatmananda vol. I. P. 40.) He had similar experience in Dakshineswar also. At the instance of the Master he also visited Puri, and in the words of Swami Nityatmananda, "with indomitable courage, M. embraced the image of Jagannath out of season."
  The life of Sdhan and holy association that he started on at the feet of the Master, he continued all through his life. He has for this reason been most appropriately described as a Grihastha-Sannysi (householder-Sannysin). Though he was forbidden by the Master to become a Sannysin, his reverence for the Sannysa ideal was whole-hearted and was without any reservation. So after Sri Ramakrishna's passing away, while several of the Master's householder devotees considered the young Sannysin disciples of the Master as inexperienced and inconsequential, M. stood by them with the firm faith that the Master's life and message were going to be perpetuated only through them. Swami Vivekananda wrote from America in a letter to the inmates of the Math: "When Sri Thkur (Master) left the body, every one gave us up as a few unripe urchins. But M. and a few others did not leave us in the lurch. We cannot repay our debt to them." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXX P. 442.)
  M. spent his weekends and holidays with the monastic brethren who, after the Master's demise, had formed themselves into an Order with a Math at Baranagore, and participated in the intense life of devotion and meditation that they followed. At other times he would retire to Dakshineswar or some garden in the city and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannysin, sleep with the waifs on some open verandah or footpath on the road.
  After the Master's demise, M. went on pilgrimage several times. He visited Banras, Vrindvan, Ayodhy and other places. At Banras he visited the famous Trailinga Swmi and fed him with sweets, and he had long conversations with Swami Bhaskarananda, one of the noted saintly and scholarly Sannysins of the time. In 1912 he went with the Holy Mother to Banras, and spent about a year in the company of Sannysins at Banras, Vrindvan, Hardwar, Hrishikesh and Swargashram. But he returned to Calcutta, as that city offered him the unique opportunity of associating himself with the places h allowed by the Master in his lifetime. Afterwards he does not seem to have gone to any far-off place, but stayed on in his room in the Morton School carrying on his spiritual ministry, speaking on the Master and his teachings to the large number of people who flocked to him after having read his famous Kathmrita known to English readers as The Gospel of Sri Ramakrishna.
  --
  Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear talks on spiritual matters and listen to the glorification of Divine attri butes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of the Master.
  During the Master's lifetime M. does not seem to have revealed the contents of his diary to any one. There is an unconfirmed tradition that when the Master saw him taking notes, he expressed apprehension at the possibility of his utilising these to publicise him like Keshab Sen; for the Great Master was so full of the spirit of renunciation and humility that he disliked being lionised. It must be for this reason that no one knew about this precious diary of M. for a decade until he brought out selections from it as a pamphlet in English in 1897 with the Holy Mother's blessings and permission. The Holy Mother, being very much pleased to hear parts of the diary read to her in Bengali, wrote to M.: "When I heard the Kathmrita, (Bengali name of the book) I felt as if it was he, the Master, who was saying all that." ( Ibid Part I. P 37.)
  The two pamphlets in English entitled the Gospel of Sri Ramakrishna appeared in October and November 1897. They drew the spontaneous acclamation of Swami Vivekananda, who wrote on 24th November of that year from Dehra Dun to M.:"Many many thanks for your second leaflet. It is indeed wonderful. The move is quite original, and never was the life of a Great Teacher brought before the public untarnished by the writer's mind, as you are doing. The language also is beyond all praise, so fresh, so pointed, and withal so plain and easy. I cannot express in adequate terms how I have enjoyed them. I am re ally in a transport when I read them. Strange, isn't it? Our Teacher and Lord was so original, and each one of us will have to be original or nothing.
  I now understand why none of us attempted His life before. It has been reserved for you, this great work. He is with you evidently." ( Vednta Kesari Vol. XIX P. 141. Also given in the first edition of the Gospel published from Ramakrishna Math, Madras in 1911.)
  And Swamiji added a post script to the letter: "Socratic dialogues are Plato all over you are entirely hidden. Moreover, the dramatic part is infinitely beautiful. Everybody likes it here or in the West." Indeed, in order to be unknown, Mahendranath had used the pen-name M., under which the book has been appearing till now. But so great a book cannot remain obscure for long, nor can its author remain unrecognised by the large public in these modern times. M. and his book came to be widely known very soon and to meet the growing demand, a full-sized book, Vol. I of the Gospel, translated by the author himself, was published in 1907 by the Brahmavadin Office, Madras. A second edition of it, revised by the author, was brought out by the Ramakrishna Math, Madras in December 1911, and subsequently a second part, containing new chapters from the original Bengali, was published by the same Math in 1922. The full English translation of the Gospel by Swami Nikhilananda appeared first in 1942.
  In Bengali the book is published in five volumes, the first part having appeared in 1902
  --
  M. was, in every respect, a true missionary of Sri Ramakrishna right from his first acquaintance with him in 1882. As a school teacher, it was a practice with him to direct to the Master such of his students as had a true spiritual disposition. Though himself prohibited by the Master to take to monastic life, he encouraged all spiritu ally inclined young men he came across in his later life to join the monastic Order. Swami Vijnanananda, a direct Sannysin disciple of the Master and a President of the Ramakrishna Order, once remarked to M.: "By enquiry, I have come to the conclusion that eighty percent and more of the Sannysins have embraced the monastic life after reading the Kathmrita (Bengali name of the book) and coming in contact with you." ( M
  The Apostle and the Evangelist by Swami Nityatmananda Part I, P 37.)
  In 1905 he retired from the active life of a Professor and devoted his remaining twenty-seven years exclusively to the preaching of the life and message of the Great Master. He bought the Morton Institution from its original proprietors and shifted it to a commodious four-storeyed house at 50 Amherst Street, where it flourished under his management as one of the most efficient educational institutions in Calcutta. He gener ally occupied a staircase room at the top of it, cooking his own meal which consisted only of milk and rice without variation, and attended to all his personal needs himself. His dress also was the simplest possible. It was his conviction that limitation of personal wants to the minimum is an important aid to holy living. About one hour in the morning he would spend in inspecting the classes of the school, and then retire to his staircase room to pour over his diary and live in the divine atmosphere of the earthly days of the Great Master, unless devotees and admirers had already gathered in his room seeking his holy company.
  In appearance, M. looked a Vedic Rishi. T all and stately in bearing, he had a strong and well-built body, an unusu ally broad chest, high forehead and arms extending to the knees. His complexion was fair and his prominent eyes were always tinged with the expression of the divine love that filled his heart. Adorned with a silvery beard that flowed luxuriantly down his chest, and a shining face radiating the serenity and gravity of holiness, M. was as imposing and majestic as he was handsome and engaging in appearance. Humorous, sweet-tongued and eloquent when situations required, this great Maharishi of our age lived only to sing the glory of Sri Ramakrishna day and night.
  Though a very well versed scholar in the Upanishads, Git and the philosophies of the East and the West, all his discussions and teachings found their culmination in the life and the message of Sri Ramakrishna, in which he found the real explanation and illustration of all the scriptures. Both consciously and unconsciously, he was the teacher of the Kathmrita the nectarine words of the Great Master.
  Though a much-sought-after spiritual guide, an educationist of repute, and a contemporary and close associate of illustrious personages like Sri Ramakrishna, Swami Vivekananda, Keshab Chander Sen and Iswar Chander Vidysgar, he was always moved by the noble humanity of a lover of God, which consists in respecting the personalities of all as receptacles of the Divine Spirit. So he taught without the consciousness of a teacher, and no bar of superiority stood in the way of his doing the humblest service to his students and devotees. "He was a commission of love," writes his close devotee, Swami Raghavananda, "and yet his soft and sweet words would pierce the stoniest heart, make the worldly-minded weep and repent and turn Godwards."
  ( Prabuddha Bharata Vol. XXXVII P 499.)
  As time went on and the number of devotees increased, the staircase room and terrace of the 3rd floor of the Morton Institution became a veritable Naimisaranya of modern times, resounding during all hours of the day, and sometimes of night, too, with the word of God coming from the Rishi-like face of M. addressed to the eager God-seekers sitting around. To the devotees who helped him in preparing the text of the Gospel, he would dictate the conversations of the Master in a meditative mood, referring now and then to his diary. At times in the stillness of midnight he would awaken a nearby devotee and tell him: "Let us listen to the words of the Master in the depths of the night as he explains the truth of the Pranava." ( Vednta Kesari XIX P. 142.) Swami Raghavananda, an intimate devotee of M., writes as follows about these devotional sittings: "In the sweet and warm months of April and May, sitting under the canopy of heaven on the roof-garden of 50 Amherst Street, surrounded by shrubs and plants, himself sitting in their midst like a Rishi of old, the stars and planets in their courses beckoning us to things infinite and sublime, he would speak to us of the mysteries of God and His love and of the yearning that would rise in the human heart to solve the Eternal Riddle, as exemplified in the life of his Master. The mind, melting under the influence of his soft sweet words of light, would almost transcend the frontiers of limited existence and dare to peep into the infinite. He himself would take the influence of the setting and say,'What a blessed privilege it is to sit in such a setting (pointing to the starry heavens), in the company of the devotees discoursing on God and His love!' These unforgettable scenes will long remain imprinted on the minds of his hearers." (Prabuddha Bharata Vol XXXVII P 497.)
  About twenty-seven years of his life he spent in this way in the heart of the great city of Calcutta, radiating the Master's thoughts and ideals to countless devotees who flocked to him, and to still larger numbers who read his Kathmrita (English Edition : The Gospel of Sri Ramakrishna), the last part of which he had completed before June 1932 and given to the press. And miraculously, as it were, his end also came immediately after he had completed his life's mission. About three months earlier he had come to stay at his home at 13/2 Gurdasprasad Chaudhuary Lane at Thakur Bari, where the Holy Mother had herself inst alled the Master and where His regular worship was being conducted for the previous 40 years. The night of 3rd June being the Phalahrini Kli Pooja day, M.

0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  We are in an age that assumes the narrowing trends of specialization to be logical, natural, and desirable. Consequently, society expects all earnestly responsible communication to be crisply brief. Advancing science has now discovered that all the known cases of biological extinction have been caused by overspecialization, whose concentration of only selected genes sacrifices general adaptability. Thus the specialist's brief for pinpointing brevity is dubious. In the meantime, humanity has been deprived of comprehensive understanding. Specialization has bred feelings of isolation, futility, and confusion in individuals. It has also resulted in the individual's leaving responsibility for thinking and social action to others.
  Specialization breeds biases that ultimately aggregate as international and ideological discord, which, in turn, leads to war.
  We are not seeking a license to ramble wordily. We are intent only upon being adequately concise. General systems science discloses the existence of minimum sets of variable factors that uniquely govern each and every system. Lack of knowledge concerning all the factors and the failure to include them in our integral imposes false conclusions. Let us not make the error of inadequacy in examining our most comprehensive inventory of experience and thoughts regarding the evoluting affairs of all humanity.
  There is an inherently minimum set of essential concepts and current information, cognizance of which could lead to our operating our planet Earth to the lasting satisfaction and health of all humanity. With this objective, we set out on our review of the spectrum of significant experiences and seek therein for the greatest meanings as well as for the family of generalized principles governing the realization of their optimum significance to humanity aboard our Sun circling planet Earth.
  We must start with scientific fundamentals, and that means with the data of experiments and not with assumed axioms predicated only upon the misleading nature of that which only superfici ally seems to be obvious. It is the consensus of great scientists that science is the attempt to set in order the facts of experience.
  Holding within their definition, we define Universe as the aggregate of allhumanity's consciously apprehended and communicated, nonsimultaneous, and only parti ally overlapping experiences. An aggregate of finites is finite. Universe is a finite but nonsimultaneously conceptual scenario.
  The human brain is a physical mechanism for storing, retrieving, and re-storing again, each special-case experience. The experience is often a packaged concept.
  --
  Mind is the weightless and uniquely human faculty that surveys the ever larger inventory of special-case experiences stored in the brain bank and, seeking to identify their intercomplementary significance, from time to time discovers one of the rare scientific ally generalizable principles running consistently through all the relevant experience set. The thoughts that discover these principles are weightless and tentative and may also be eternal. They suggest eternity but do not prove it, even though there have been no experiences thus far that imply exceptions to their persistence. It seems also to follow that the more experiences we have, the more chances there are that the mind may discover, on the one hand, additional generalized principles or, on the other hand, exceptions that disqualify one or another of the already catalogued principles that, having heretofore held "true" without contradiction for a long time, had been tentatively conceded to be demonstrating eternal persistence of behavior. Mind's relentless reviewing of the comprehensive brain bank's storage of all our special-case experiences tends both to progressive enlargement and definitive refinement of the catalogue of generalized principles that interaccommodatively govern all transactions of Universe.
  It follows that the more specialized society becomes, the less attention does it pay to the discoveries of the mind, which are intuitively beamed toward the brain, there to be received only if the switches are "on." Specialization tends to shut off the wide-band tuning searches and thus to preclude further discovery of the all-powerful generalized principles. Again we see how society's perverse fixation on specialization leads to its extinction. We are so specialized that one man discovers empiric ally how to release the energy of the atom, while another, unbeknownst to him, is ordered by his political factotum to make an atomic bomb by use of the secretly and anonymously published data. That gives much expedient employment, which solves the politician's momentary problem, but requires that the politicians keep on preparing for further warring with other political states to keep their respective peoples employed. It is also mistakenly assumed that employment is the only means by which humans can earn the right to live, for politicians have yet to discover how much wealth is available for distribution. all this is rationalized on the now scientific ally discredited premise that there can never be enough life support for all. Thus humanity's specialization leads only toward warring and such devastating tools, both, visible and invisible, as ultimately to destroy all Earthians.
  Only a comprehensive switch from the narrowing specialization and toward an evermore inclusive and refining comprehension by all humanity-regarding all the factors governing omnicontinuing life aboard our spaceship Earth-can bring about reorientation from the self-extinction-bound human trending, and do so within the critical time remaining before we have passed the point of chemical process irretrievability.
  Quite clearly, our task is predominantly metaphysical, for it is how to get all of humanity to educate itself swiftly enough to generate spontaneous social behaviors that will avoid extinction.
  Living upon the threshold between yesterday and tomorrow, which threshold we reflexively assumed in some long ago yesterday to constitute an eternal now, we are aware of the daily-occurring, vast multiplication of experience generated information by which we potenti ally may improve our understanding of our yesterdays' experiences and therefrom derive our most farsighted preparedness for successive tomorrows.
  --
  We are able to assert that this ration ally coordinating system bridge has been established between science and the humanities because we have made adequate experimental testing of it in a computerized world-resource-use-exploration system, which by virtue of the proper inclusion of all the parameters-as guaranteed by the synergetic start with Universe and the progressive differentiation out of all the parts-has demonstrated a number of alternate ways in which it is eminently feasible not only to provide full life support for all humans but also to permit all humans' individual enjoyment of all the Earth without anyone profiting at the expense of another and without any individuals interfering with others.
  While it takes but meager search to discover that many well-known concepts are false, it takes considerable search and even more careful examination of one's own personal experiences and inadvertently spontaneous reflexing to discover that there are many popularly and even profession ally unknown, yet nonetheless fundamental, concepts to hold true in all cases and that already have been discovered by other as yet obscure individuals. That is to say that many scientific generalizations have been discovered but have not come to the attention of what we c all the educated world at large, thereafter to be incorporated tardily within the formal education processes, and even more tardily, in the ongoing political-economic affairs of everyday life. Knowledge of the existence and comprehensive significance of these as yet popularly unrecognized natural laws often is requisite to the solution of many of the as yet unsolved problems now confronting society. Lack of knowledge of the solution's existence often leaves humanity confounded when it need not be.
  Intellectu ally advantaged with no more than the child's facile, lucid eagerness to understand constructively and usefully the major transformational events of our own times, it probably is synergetic ally advantageous to review swiftly the most comprehensive inventory of the most powerful human environment transforming events of our tot ally known and reasonably extended history. This is especi ally useful in winnowing out and understanding the most significant of the metaphysical revolutions now recognized as swiftly tending to reconstitute history. By such a comprehensively schematic review, we might identify also the unprecedented and possibly heretofore overlooked pivotal revolutionary events not only of today but also of those trending to be central to tomorrow's most cataclysmic changes.
  --
  Today's news consists of aggregates of fragments. Anyone who has taken part in any event that has subsequently appeared in the news is aware of the gross disparity between the actual and the reported events. The insistence by reporters upon having advance "releases" of what, for instance, convocation speakers are supposedly going to say but in fact have not yet said, automatic ally discredits the value of the largely prefabricated news. We also learn frequently of prefabricated and prevaricated events of a complex nature purportedly undertaken for purposes either of suppressing or rigging the news, which in turn perverts humanity's tactical information resources. all history becomes suspect. Probably our most polluted resource is the tactical information to which humanity spontaneously reflexes.
  Furthermore, today's hyperspecialization in socioeconomic functioning has come to preclude important popular philosophic considerations of the synergetic significance of, for instance, such historic ally important events as the discovery within the general region of experimental inquiry known as virology that the as-yet popularly assumed validity of the concepts of animate and inanimate phenomena have been experiment ally invalidated. Atoms and crystal complexes of atoms were held to be obviously inanimate; the protoplasmic cells of biological phenomena were held to be obviously animate. It was deemed to be common sense that warm- blooded, moist, and soft-skinned humans were clearly not to be confused with hard, cold granite or steel objects. A clear-cut threshold between animate and inanimate was therefore assumed to exist as a fundamental dichotomy of all physical phenomena. This seemingly placed life exclusively within the bounds of the physical.
  The supposed location of the threshold between animate and inanimate was methodic ally narrowed down by experimental science until it was confined specific ally within the domain of virology. Virologists have been too busy, for instance, with their DNA-RNA genetic code isolatings, to find time to see the synergetic significance to society of the fact that they have found that no physical threshold does in fact exist between animate and inanimate. The possibility of its existence vanished because the supposedly unique physical qualities of both animate and inanimate have persisted right across yesterday's supposed threshold in both directions to permeate one another's-previously perceived to be exclusive- domains. Subsequently, what was animate has become foggier and foggier, and what is inanimate clearer and clearer. all organisms consist physic ally and in entirety of inherently inanimate atoms. The inanimate alone is not only omnipresent but is alone experiment ally demonstrable. Belated news of the elimination of this threshold must be interpreted to mean that whatever life may be, it has not been isolated and thereby identified as residual in the biological cell, as had been supposed by the false assumption that there was a separate physical phenomenonc alled animate within which life existed. No life per se has been isolated. The threshold between animate and inanimate has vanished. Those chemists who are preoccupied in synthesizing the particular atomic ally structured molecules identified as the prime constituents of humanly employed organisms will, even if they are chemic ally successful, be as remote from creating life as are automobile manufacturers from creating the human drivers of their automobiles. Only the physical connections and development complexes of distinctly "nonlife" atoms into molecules, into cells, into animals, has been and will be discovered. The genetic coding of the design controls of organic systems offers no more explanation of life than did the specifications of the designs of the telephone system's apparatus and operation explain the nature of the life that communicates weightlessly to life over the only physic ally ponderable telephone system. Whatever else life may be, we know it is weightless. At the moment of death, no weight is lost. all the chemicals, including the chemist's life ingredients, are present, but life has vanished. The physical is inherently entropic, giving off energy in ever more disorderly ways. The metaphysical is antientropic, methodic ally marsh alling energy. Life is antientropic.
  It is spontaneously inquisitive. It sorts out and endeavors to understand.
  The overconcentration on details of hyperspecialization has also been responsible for the lack of recognition by science of its inherently mandatory responsibility to reorient all our educational curricula because of the synergetic ally disclosed, but popularly uncomprehended, significance of the 1956 Nobel Prize-winning discovery in physics of the experimental invalidation of the concept of "parity" by which science previously had misassumed that positive-negative complementations consisted exclusively of mirror-imaged behaviors of physical phenomena.
  Science's self-assumed responsibility has been self-limited to disclosure to society only of the separate, supposedly physical (because separately weighable) atomic component isolations data. Synergetic integrity would require the scientists to announce that in reality what had been identified heretofore as physical is entirely metaphysical-because synergetic ally weightless. Metaphysical has been science's designation for all weightless phenomena such as thought. But science has made no experimental finding of any phenomena that can be described as a solid, or as continuous, or as a straight surface plane, or as a straight line, or as infinite anything. We are now synergetic ally forced to conclude that all phenomena are metaphysical; wherefore, as many have long suspected-like it or not-life is but a dream.Science has found no up or down directions of Universe, yet scientists are person ally so ill-coordinated that they all still person ally and sensori ally see "solids" going up or down-as, for instance, they see the Sun "going down." Sensori ally disconnected from their theoretic ally evolved information, scientists discern no need on their part to suggest any educational reforms to correct the misconceiving that science has tolerated for half a millennium.
  Society depends upon its scientists for just such educational reform guidance.
  Where else might society turn for advice? Unguided by science, society is allowed to go right on filling its childrens' brain banks with large inventories of competence-devastating misinformation. In order to emerge from its massive ignorance, society will probably have to rely exclusively upon its individuals' own minds to survey the pertinent experimental data-as do all great scientist-artists. This, in effect, is what the intuition of world-around youth is beginning to do. Mind can see that reality is evoluting into weightless metaphysics. The wellspring of reality is the family of weightless generalized principles.
  It is essential to release humanity from the false fixations of yesterday, which seem now to bind it to a rationale of action leading only to extinction.
  The youth of humanity all around our planet are intuitively revolting from all sovereignties and political ideologies. The youth of Earth are moving intuitively toward an utterly classless, raceless, omnicooperative, omniworld humanity.
  Children freed of the ignorantly founded educational traditions and exposed only to their spontaneously summoned, computer-stored and -distributed outflow of reliable-opinion-purged, experiment ally verified data, sh all indeed lead society to its happy egress from all misinformedly conceived, fearfully and leg ally imposed, and physic ally enforced customs of yesterday. They can lead all humanity into omnisuccessful survival as well as entrance into an utterly new era of human experience in an as-yet and ever-will-be fundament ally mysterious Universe.
  And whence will come the wealth with which we may undertake to lead world man into his new and validly hopeful life? From the wealth of the minds of world man-whence comes all wealth. Only mind can discover how to do so much with so little as forever to be able to sustain and physic ally satisfy all humanity.

0.00 - To the Reader, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The reader is requested to note that Sri Aurobindo is not responsible for these records as he had no opportunity to see them. So, it is not as if Sri Aurobindo said exactly these things but that I remember him to have said them. all I can say is that I have tried to be as faithful in recording them as I was humanly capable. That does not minimise my personal responsibility which I fully accept.
   A. B. PURANI

0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  always something more to be seen. After all, do we not judge
  the perfection of an animal, or the supremacy of a thinking being,
  --
  Subjectively, first of all, we are inevitably the centre of
  perspective of our own observation. In its early, naive stage,
  --
  man willy-nilly fmds his own image stamped on all he looks at.
  This is indeed a form of bondage, for which, however, a
  --
  and forces ' in the round '. all the animals have reached this point
  as well as us. But it is peculiar to man to occupy a position in
  --
  necessity, all science must be referred back to him. If to see is
  re ally to become more, if vision is re ally fuller being, then we
  --
  Secondly, to make plain that of all the facts offered to our
  knowledge, none is more extraordinary or more illuminating ;
  --
  and its measureless horizons : we incline to all that is bad in
  anthropocentrism. And it is this that still leads scientists to refuse

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The question which Arjuna asks Sri Krishna in the Gita (second chapter) occurs pertinently to many about all spiritual personalities: "What is the language of one whose understanding is poised? How does he speak, how sit, how walk?" Men want to know the outer signs of the inner attainment, the way in which a spiritual person differs outwardly from other men. But all the tests which the Gita enumerates are inner and therefore invisible to the outer view. It is true also that the inner or the spiritual is the essential and the outer derives its value and form from the inner. But the transformation about which Sri Aurobindo writes in his books has to take place in nature, because according to him the divine Reality has to manifest itself in nature. So, all the parts of nature including the physical and the external are to be transformed. In his own case the very physical became the transparent mould of the Spirit as a result of his intense Sadhana. This is borne out by the impression created on the minds of sensitive outsiders like Sj. K. M. Munshi who was deeply impressed by his radiating presence when he met him after nearly forty years.
   The Evening Talks collected here may afford to the outside world a glimpse of his external personality and give the seeker some idea of its richness, its many-sidedness, its uniqueness. One can also form some notion of Sri Aurobindo's personality from the books in which the height, the universal sweep and clear vision of his integral ideal and thought can be seen. His writings are, in a sense, the best representative of his mental personality. The versatile nature of his genius, the penetrating power of his intellect, his extraordinary power of expression, his intense sincerity, his utter singleness of purpose all these can be easily felt by any earnest student of his works. He may discover even in the realm of mind that Sri Aurobindo brings the unlimited into the limited. Another side of his dynamic personality is represented by the Ashram as an institution. But the outer, if one may use the phrase, the human side of his personality, is unknown to the outside world because from 1910 to 1950 a span of forty years he led a life of outer retirement. No doubt, many knew about his staying at Pondicherry and practising some kind of very special Yoga to the mystery of which they had no access. To some, perhaps, he was living a life of enviable solitude enjoying the luxury of a spiritual endeavour. Many regretted his retirement as a great loss to the world because they could not see any external activity on his part which could be regarded as 'public', 'altruistic' or 'beneficial'. Even some of his admirers thought that he was after some kind of personal salvation which would have very little significance for mankind in general. His outward non-participation in public life was construed by many as lack of love for humanity.
   But those who knew him during the days of the national awakening from 1900 to 1910 could not have these doubts. And even these initial misunderstandings and false notions of others began to evaporate with the growth of the Sri Aurobindo Ashram from 1927 onwards. The large number of books published by the Ashram also tended to remove the idea of the other-worldliness of his Yoga and the absence of any good by it to mankind.
   This period of outer retirement was one of intense Sadhana and of intellectual activity it was also one during which he acted on external events, though he was not dedicated outwardly to a public cause. About his own retirement he writes: "But this did not mean, as most people supposed, that he [Sri Aurobindo] had retired into some height of spiritual experience devoid of any further interest in the world or in the fate of India. It could not mean that, for the very principle of his Yoga was not only to realise the Divine and attain to a complete spiritual consciousness, but also to take all life and all world activity into the scope of this spiritual consciousness and action and to base life on the Spirit and give it a spiritual meaning. In his retirement Sri Aurobindo kept a close watch on all that was happening in the world and in India and actively intervened, whenever necessary, but solely with a spiritual force and silent spiritual action; for it is part of the experience of those who have advanced in yoga that besides the ordinary forces and activities of the mind and life and body in Matter, there are other forces and powers that can and do act from behind and from above; there is also a spiritual dynamic power which can be possessed by those who are advanced in spiritual consciousness, though all do not care to possess or, possessing, to use it and this power is greater than any other and more effective. It was this force which, as soon as he attained to it, he used at first only in a limited field of personal work, but afterwards in a constant action upon the world forces."[1]
   Twice he found it necessary to go out of his way to make public pronouncements on important world-issues, which shows distinctly that renunciation of life is not a part of his Yoga. "The first was in relation to the Second World War. At the beginning he did not actively concern himself with it, but when it appeared as if Hitler would crush all the forces opposed to him and Nazism dominate the world, he began to intervene."[2]
   The second was with regard to Sir Stafford Cripps' proposal for the transfer of power to India.
  --
   "He comes as the divine power and love which c alls men to itself, so that they may take refuge in that and no longer in the insufficiency of their human wills and the strife of their human fear, wrath and passion, and liberated from all this unquiet and suffering may live in the calm and bliss of the Divine."[6]
   "The Avatar comes to reveal the divine nature in man above this lower nature and to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love. He comes as the divine personality which sh all fill the consciousness of the human being and replace the limited egoistic personality, so that it sh all be liberated out of ego into infinity and universality, out of birth into immortality."[7]

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  (not counting those who are scattered all over India); and I
  have become responsible for all this; I am at the centre of the
  organisation, on the material as well as the spiritual side, and you
  --
  are coming from all parts of the world. With this expansion,
  new activities are being created, new needs are arising which
  --
  a single square block which is surrounded on all sides by streets
  and contains several buildings with courtyards and gardens. We
  --
  say, in all truth, that I never lose consciousness throughout the
  twenty-four hours, which thus form an unbroken sequence, and
  --
  variety of goods, nearly all imported from France, large gardens
  for flowers, vegetables and fruits, a dairy, a bakery, etc., etc.! -
  --
  out of it; and, at the centre of it all, the Ashram is a condensation
  of dynamic and active peace, so much so that all those who come
  from outside feel as if they were in another world. It is indeed
  --
  it. The Ashram with all its real estate and moveable property
  belongs to Sri Aurobindo, it is his money that enables me to
  --
  will readily understand why I am telling you all this; it is so you
  can bear it in mind just in case.
  --
  the same time. His goodwill is beyond all praise. Fin ally, it all
  ended quite well, considering the difficult circumstances. But
  --
  makes us see all the details. From a distance the details fade and
  only the principal lines appear, giving a slightly more logical

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  HERE are two necessities of Nature's workings which seem always to intervene in the greater forms of human activity, whether these belong to our ordinary fields of movement or seek those exceptional spheres and fulfilments which appear to us high and divine. Every such form tends towards a harmonised complexity and totality which again breaks apart into various channels of special effort and tendency, only to unite once more in a larger and more puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue; it must be constantly renovated by fresh streams of the spirit revivifying the dead or dying vehicle and changing it, if it is to acquire a new life. To be perpetu ally reborn is the condition of a material immortality. We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power of utility or any secret virtue of persistence are being subjected to a supreme test and given their opportunity of rebirth. The world today presents the aspect of a huge cauldron of Medea in which all things are being cast, shredded into pieces, experimented on, combined and recombined either to perish and provide the scattered material of new forms or to emerge rejuvenated and changed for a fresh term of existence. Indian Yoga, in its essence a special action or formulation of certain great powers of Nature, itself specialised, divided and variously formulated, is potenti ally one of these dynamic elements of the future life of humanity. The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human powers and utilities. But it has first to rediscover itself, bring to the surface
  The Conditions of the Synthesis
  --
  In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. For we mean by this term a methodised effort towards self-perfection by the expression of the secret potentialities latent in the being and - highest condition of victory in that effort - a union of the human individual with the universal and transcendent Existence we see parti ally expressed in man and in the Cosmos. But all life, when we look behind its appearances, is a vast Yoga of Nature who attempts in the conscious and the subconscious to realise her perfection in an ever-increasing expression of her yet unrealised potentialities and to unite herself with her own divine reality. In man, her thinker, she for the first time upon this Earth devises selfconscious means and willed arrangements of activity by which this great purpose may be more swiftly and puissantly attained.
  Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing one's evolution into a single life or a few years or even a few months of bodily existence. A given system of Yoga, then, can be no more than a selection or a compression, into narrower but more energetic forms of intensity, of the general methods which are already being used loosely, largely, in a leisurely movement, with a profuser apparent waste of material and energy but with a more complete combination by the great
  --
  Yogic methods have something of the same relation to the customary psychological workings of man as has the scientific handling of the force of electricity or of steam to their normal operations in Nature. And they, too, like the operations of Science, are formed upon a knowledge developed and confirmed by regular experiment, practical analysis and constant result. all
  Rajayoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces, can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and functions to which our life is norm ally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the rationale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. all methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest.
  But as in physical knowledge the multiplication of scientific processes has its disadvantages, as that tends, for instance, to develop a victorious artificiality which overwhelms our natural human life under a load of machinery and to purchase certain forms of freedom and mastery at the price of an increased servitude, so the preoccupation with Yogic processes and their exceptional results may have its disadvantages and losses. The

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I do not see at all the need of changing the notebook every
  month. Will you see if indeed the previous book is finished or
  --
  I ask you to discard all obstinacy and to be perfectly sincere.
  Go and see with no preconceived idea.
  Go and see honestly, carefully, all round the place; consider
  that thirty people or so are taking their meals there and if anything happened what a horrible thing it would be - and, with
  --
  Not exact in all cases and especi ally not with everybody.
  My explanation, based on my own experience, is this:
  --
  with Mother; all movements should be movements of
  joy, including the movement of asking. As this is lacking,
  --
  of desires. If he expresses all his demands - which he
  believes to be needs - he will be disillusioned. He prefers
  --
  Why was my stool at all painted with gris entretien? I did
  not ask for the grey paint as far as I remember.
  --
  "Every moment all the unforeseen, the unexpected, the
  unknown is before us."4 What is the remedy?
  --
  Oh! Let all tears be wiped away, all suffering relieved, all anguish dispelled, and let a calm serenity dwell
  in every heart.
  --
  O Thou who relievest all suffering and dispersest all
  ignorance, O Thou the supreme healer, have pity on me.
  --
  heat, all was gloom.
  The exact symptoms of an attack from adverse forces.
  --
  Guard against all individual decision (which can be arbitrary).
  30 July 1932
  "To Thee all the fervour of my adoration."7
  It is adoration expressing itself in work - all the more precious.
  31 July 1932
  --
  This was to remove all possibility of a feeling of scolding or
  reproach in what I was saying, because there was nothing of
  --
  fatigue? What is the difficulty in keeping such a concentration for all the 24 hours?
  The physical being is always fatigued when it is asked to keep a
  --
  Which activity will most fully utilise all the energies?
  The one that is done in the most perfect spirit of consecration.
  --
  results of it. You must, once for all, take the resolution - and
  keep it: NEVER LOSE YOUR TEMPER.
  --
  hope of closing them at all. They keep closed through goodwill, I
  suppose, but this goodwill would certainly not stand any strong
  --
  because you are not with the workmen all the time. This
  morning you were missing from your post from 9:30 to
  --
  two: ask for nothing at all and see what happens.
  Give me an inf allible method.
  --
  made, the conscious will loses nearly all control over them unless
  a counter-formation is made to destroy them. Something like
  --
  Having recognised this, I have lost all joy in action.
  Simply welcome the fact that you have become aware of a lack
  of thoroughness, since this awareness allows you to make further progress. Indeed, making progress, overcoming a difficulty,
  learning something, seeing clearly into an element of unconsciousness - these are the things that make one truly happy.
  --
  someone we meet, especi ally if that vibration is at all strong. So
  it is easy to understand that someone who carries in and around
  --
  that it is I who gave the order to make all possible use of the old
  pieces of wood.
  --
  (The sadhak outlined his work-schedule.) all this leaves
  me little time - not enough for a tour of all the centres.
  What should I do, Sweet Mother? I c all for Your help.
  --
  make you aware of the hidden deformation. Is it all right,
  Sweet Mother?
  It is quite all right.
   all my compliments for this appreciable progress.
  --
  It was not at all clever to have said nothing about it. If you had
  told me immediately, you would already have been cured.
  --
  Sadhak: Yes, we are not all under a h allucination!
  Mr. Z: Are you sure it isn't a h allucination?
  --
  not understand at all and takes you for a fool suffering from
  h allucinations, or else he understands and then gets frightened,
  --
  - I was speaking in a much more general way. all of you, in
  your relationships with one another, have much to change and
  --
  amount to imposing the study of French on all those who work
  in the Building Department, which is impossible.
  --
  For surely you must know that in France all the extra hours in
  the evening are paid double, and this seems reasonable.
  --
  of all the remedies, this one (I mean being honest, sincere and
  conscientious) is the most difficult to achieve.
  --
  to keep all the workers busy. I am very sorry about this, but I
  am obliged to part with a certain number of them (you give the
  number), and since they have all been hardworking and faithful,
  I am at even more of a loss to make a selection. Therefore I
  --
  pendulum and now the clock is working perfectly all right.
  I believe in the superiority of the inner vision over the outer
  --
  This is what is at the root of all the misunderstandings
  and reservations. You already know, and I mention it only to
  --
  just sufficient to alter all the factors of the problem and to bring
  about the result that one had anticipated by doubting.
  --
  to be simple, rapid and fully satisfactory. I put forth all the
  necessary force for it to become an effective formation charged
  --
  of keeping all materials without throwing anything away
  is not above reproach. The good materials get spoiled
  --
  and order which causes all this waste. Certainly, if there is not
  enough room to keep things in order and separate, the good
  --
  I heard that one can know all the qualities of any
  material by identification of consciousness. Is this true?
  --
  until all the rest of the world disappears and the object alone
  exists; then, by a slight movement of will, one can succeed at
  --
  avoid all contact with X, direct or indirect, and (2) the
  other which sees any harmonious dealings between us
  --
  Since I know all about it, I cannot remain indifferent; I
  must tell him that it is not right. I followed the second
  --
  done should be considered in itself, independent of all personal
  questions. If the thing is right and good, one should do it. If not,
  --
  in all cases, because I recognise that it is very difficult to know
  whether a thing is right and good, unless one can see the law of
  --
  It all depends on what you mean by spoil. I had understood
  from what you told me that it would cause extensive damage.
  --
  Look into your heart, in all sincerity, and you will see that
  if someone you liked had asked you to remove the nails, you
  --
  "Penetrate all my being, transfigure it till Thou alone
  livest in us and through us."11
  --
  are still not open. You must open them all, for I am there and I
  am waiting.
  --
  I am not at all displeased. But what a strange idea to let yourself
  be upset by such little things! What about the Yoga?
  You must shake all that off and return to a better state of
  consciousness.
  --
  well. I would like you to go to bed earlier. Is all this work after
  meditation (discussions, accounts, etc.) re ally indispensable? To
  --
  I would like to take part in all the shuttering and
  building work without offending anyone. How should I
  --
  Once and for all, wash away the feeling that you are "superior" to others - for no one is superior or inferior before the
  Divine.
  --
  In spite of all my efforts at friendly collaboration
  with X, I have failed. I pray that you tell me in detail the
  --
  The remedy: surrender all that to "Sweet Mother" completely and definitively.
  With my loving solicitude and my blessings.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Yoga, a specialising and separative tendency which, like all things in Nature, had its justifying and even imperative utility and we seek a synthesis of the specialised aims and methods which have, in consequence, come into being.
  But in order that we may be wisely guided in our effort, we must know, first, the general principle and purpose underlying this separative impulse and, next, the particular utilities upon which the method of each school of Yoga is founded. For the general principle we must interrogate the universal workings of Nature herself, recognising in her no merely specious and illusive activity of a distorting Maya, but the cosmic energy and working of God Himself in His universal being formulating and inspired by a vast, an infinite and yet a minutely selective
  --
  Afterwards we may more easily find the one common principle and the one common power from which all derive their being and tendency, towards which all subconsciously move and in which, therefore, it is possible for all consciously to unite.
  The progressive self-manifestation of Nature in man, termed in modern language his evolution, must necessarily depend upon three successive elements. There is that which is already evolved; there is that which, still imperfect, still partly fluid, is persistently in the stage of conscious evolution; and there is that which is to be evolved and may perhaps be already
  --
  Matter, which, however the too ethere ally spiritual may despise it, is our foundation and the first condition of all our energies and realisations, and the Life-Energy which is our means of existence in a material body and the basis there even of our mental and spiritual activities. She has successfully achieved a certain stability of her constant material movement which is at once sufficiently steady and durable and sufficiently pliable and mutable to provide a fit dwelling-place and instrument for the progressively manifesting god in humanity. This is what is meant by the fable in the Aitareya Upanishad which tells us that the gods rejected the animal forms successively offered to them by the Divine Self and only when man was produced, cried out, "This indeed is perfectly made," and consented to enter in. She has effected also a working compromise between the inertia of matter and the active Life that lives in and feeds on it, by which not only is vital existence sustained, but the fullest developments of mentality are rendered possible. This equilibrium constitutes the basic status of Nature in man and is termed in the language of Yoga his gross body composed
  The Three Steps of Nature
  --
  Equ ally, the vital and nervous energies in us are there for a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. The great part assigned to this element in the universal scheme is powerfully emphasised by the catholic wisdom of the Upanishads. "As the spokes of a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the power of the strong and the purity of the wise. Under the control of the LifeEnergy is all this that is established in the triple heaven."2 It is therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
   annakos.a and pran.akos.a.
  --
   common possession. In actual appearance it would seem as if it were only developed to the fullest in individuals and as if there were great numbers and even the majority in whom it is either a sm all and ill-organised part of their normal nature or not evolved at all or latent and not easily made active.
  Certainly, the mental life is not a finished evolution of Nature; it is not yet firmly founded in the human animal. The sign is that the fine and full equilibrium of vitality and matter, the sane, robust, long-lived human body is ordinarily found only in races or classes of men who reject the effort of thought, its disturbances, its tensions, or think only with the material mind.
  --
  Indeed, the increasing effort towards a more intense mental life seems to create, frequently, an increasing disequilibrium of the human elements, so that it is possible for eminent scientists to describe genius as a form of insanity, a result of degeneration, a pathological morbidity of Nature. The phenomena which are used to justify this exaggeration, when taken not separately, but in connection with all other relevant data, point to a different truth. Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they sh all be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her evolution.
  She has harmonised the bodily life with the material mind, she is harmonising it with the play of the intellectual mentality; for that, although it tends to a depression of the full animal and vital vigour, need not produce active disturbances. And she is shooting yet beyond in the attempt to reach a still higher level.
  --
  We may perhaps, if we consider all the circumstances, come
  The Conditions of the Synthesis
  --
  Do such psychological conceptions correspond to anything real and possible? all Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.
  For, as is indicated by the name, causal body (karan.a), as opposed to the two others which are instruments (karan.a), this crowning manifestation is also the source and effective power of all that in the actual evolution has preceded it. Our mental activities are, indeed, a derivation, selection and, so long as they are divided from the truth that is secretly their source, a deformation of the divine knowledge. Our sensations and emotions have the same relation to the Bliss, our vital forces and actions to the aspect of Will or Force assumed by the divine consciousness, our physical being to the pure essence of that Bliss and
  Consciousness. The evolution which we observe and of which
  --
  The immanence itself would have no credible reason for being if it did not end in such a transfiguration. But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being sufficiently partake of the purity of the supernal essence, sufficiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
  So dazzling is even a glimpse of this supreme existence and so absorbing its attraction that, once seen, we feel readily justified in neglecting all else for its pursuit. Even, by an opposite exaggeration to that which sees all things in Mind and the mental life as an exclusive ideal, Mind comes to be regarded as an unworthy deformation and a supreme obstacle, the source of an illusory universe, a negation of the Truth and itself to be denied and all its works and results annulled if we desire the final liberation. But this is a half-truth which errs by regarding only the actual limitations of Mind and ignores its divine intention.
  The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend
  --
  Wisdom exists at all, the faculty of Mind also must have some high use and destiny. That use must depend on its place in the ascent and in the return and that destiny must be a fulfilment and transfiguration, not a rooting out or an annulling.
  We perceive, then, these three steps in Nature, a bodily life which is the basis of our existence here in the material world, a mental life into which we emerge and by which we raise the bodily to higher uses and enlarge it into a greater completeness, and a divine existence which is at once the goal of the other two and returns upon them to liberate them into their highest possibilities. Regarding none of them as either beyond our reach or below our nature and the destruction of none of them as essential to the ultimate attainment, we accept this liberation and fulfilment as part at least and a large and important part of the aim of Yoga.

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
   But, over and above newcomers, some local people and the few inmates of the house used to have informal talks with Sri Aurobindo in the evening. In the beginning the inmates used to go out for playing footb all, and during their absence known local individuals would come in and wait for Sri Aurobindo. Afterwards regular meditations began at about 4 p.m. in which practic ally all the inmates participated. After the meditation all of the members and those who were permitted shared in the evening sitting. This was a very informal gathering depending entirely upon Sri Aurobindo's leisure.
   When Sri Aurobindo and the Mother moved to No. 9 Rue de la Marine in 1922 the same routine of informal evening sittings after meditation continued. I came to Pondicherry for Sadhana in the beginning of 1923. I kept notes of the important talks I had with the four or five disciples who were already there. Besides, I used to take detailed notes of the Evening Talks which we all had with the Master. They were not intended by him to be noted down. I took them down because of the importance I felt about everything connected with him, no matter how insignificant to the outer view. I also felt that everything he did would acquire for those who would come to know his mission a very great significance.
   As years passed the evening sittings went on changing their time and often those disciples who came from outside for a temporary stay for Sadhana were allowed to join them. And, as the number of sadhaks practising the Yoga increased, the evening sittings also became more full, and the sm all verandah upstairs in the main building was found insufficient. Members of the household would gather every day at the fixed time with some sense of expectancy and start chatting in low tones. Sri Aurobindo used to come last and it was after his coming that the session would re ally commence.
   He came dressed as usual in dhoti, part of which was used by him to cover the upper part of his body. Very rarely he came out with chaddar or shawl and then it was "in deference to the climate" as he sometimes put it. At times for minutes he would be gazing at the sky from a sm all opening at the top of the grass-curtains that covered the verandah upstairs in No. 9, Rue de la Marine. How much were these sittings dependent on him may be gathered from the fact that there were days when more than three-fourths of the time passed in complete silence without any outer suggestion from him, or there was only an abrupt "Yes" or "No" to all attempts at drawing him out in conversation. And even when he participated in the talk one always felt that his voice was that of one who does not let his whole being flow into his words; there was a reserve and what was left unsaid was perhaps more than what was spoken. What was spoken was what he felt necessary to speak.
   Very often some news-item in the daily newspaper, town-gossip, or some interesting letter received either by him or by a disciple, or a question from one of the gathering, occasion ally some remark or query from himself would set the b all rolling for the talk. The whole thing was so informal that one could never predict the turn the conversation would take. The whole house therefore was in a mood to enjoy the freshness and the delight of meeting the unexpected. There were peals of laughter and light talk, jokes and criticism which might be c alled personal, there was seriousness and earnestness in abundance.
   These sittings, in fact, furnished Sri Aurobindo with an occasion to admit and feel the outer atmosphere and that of the group living with him. It brought to him the much-needed direct contact of the mental and vital make-up of the disciples, enabling him to act on the atmosphere in general and on the individual in particular. He could thus help to remould their mental make-up by removing the limitations of their minds and opinions, and correct temperamental tendencies and formations. Thus, these sittings contributed at least partly to the creation of an atmosphere amenable to the working of the Higher Consciousness. Far more important than the actual talk and its content was the personal contact, the influence of the Master, and the divine atmosphere he emanated; for through his outer personality it was the Divine Consciousness that he allowed to act. all along behind the outer manifestation that appeared human, there was the influence and presence of the Divine.
   What was talked in the sm all group inform ally was not intended by Sri Aurobindo to be the independent expression of his views on the subjects, events or the persons discussed. Very often what he said was in answer to the spiritual need of the individual or of the collective atmosphere. It was like a spiritual remedy meant to produce certain spiritual results, not a philosophical or metaphysical pronouncement on questions, events or movements. The net result of some talks very often was to point out to the disciple the inherent incapacity of the human intellect and its secondary place in the search for the ultimate Reality.
  --
   The long period of the Second World War with all its vicissitudes passed through these years. It was a priceless experience to see how he devoted his energies to the task of saving humanity from the threatened reign of Nazism. It was a practical lesson of solid work done for humanity without any thought of return or reward, without even letting humanity know what he was doing for it! Thus he lived the Divine and showed us how the Divine cares for the world, how He comes down and works for man. I sh all never forget how he who was at one time in his own words "not merely a non-co-operator but an enemy of British Imperialism" bestowed such anxious care on the health of Churchill, listening carefully to the health-bulletins! It was the work of the Divine, it was the Divine's work for the world.
   There were no formal evening sittings during these years, but what appeared to me important in our informal talks was recorded and has been incorporated in this book.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  out all right.
  The condition you were in while embroidering the "Silence"
  --
  You must keep your aspiration intact and your will to conquer all obstacles; you must have an unshakable faith in the
  divine grace and the sure victory.
  --
  With all my love.
  1931
  --
  Do not attach too much importance to all these things;
  they are the imaginations of a child who knows nothing of
  --
  everything will be all right.
  With all my love.
  1 August 1932
  --
  and Consciousness from above and allowing them to replace the
  tamas in the external consciousness, is a much better and surer
  --
  I don't want tamas. Today I worked all day.
  But my mind does not have tamas; it is always active
  --
  - and least of all about their difficulties; it is uncharitable because it does not help them to overcome the difficulties. As
  for doctors, the rule is that they should not talk about their
  --
  quiet, and everything will be all right.
  28 November 1932
  --
  Mother, I believe that if I stay all by myself, apart
  from everyone else, I will be very happy. I am very bad;
  I don't know when all these bad things will leave me.
  Take pity on me.
  --
  be aware of what is good and true in the nature and give it all
  one's attention, so that this good and true side can grow and
  --
  Today I was sad all day, I could not smile. You will
  receive many such things to read. But if You become
  --
  confessions are not so terrible as all that, no matter what you
  may think of them. And as soon as you tell me all the things that
  are troubling you, you will see that they have disappeared and
  --
  Thinking of all this makes me feel even sadder than
  before.
  --
  to me that I would have to write all this to Mother and
  suddenly the conversation stopped.
  --
  meantime, you may surely tell me all these stories. I find them
  more amusing than silly and they interest me. So don't say: I
  --
  understand: you are dissatisfied not because I fail to give you all
  that you need, but because I give you more, far more than you
  --
  giving yourself more, and you will see that all discontentment
  will disappear.
  --
  people are all talking at once and one can understand
  nothing of it.
  --
  I do not know, Mother, why I have written all these
  things. Mother, please do not be angry with me, I have
  --
  You wrote this one day in my notebook. But all the
  things I have written about to You up to now have not
  disappeared. Perhaps they are all good! And perhaps this
  revolt, discontent, discouragement and bad temper are
  --
  and having confidence - all of these are bad perhaps.
  Because I see that they have disappeared, at least for the
  --
  Mother, I know that You will not like all these things
  I have written, but what can I do? I have to write all this
  to You.
  --
  - I pity you, that's all. Did I tell you that it would disappear
  immediately, instantaneously, especi ally if you yourself are more
  --
  notebook: "And as soon as you tell me all the things
  that are troubling you, you will see that they have disappeared and you will feel free and happy."
  --
  Of all things these are the worst.
  I think I have told You all the things that are troubling
  me.
  --
  With all my will I want to save you, but you must allow me to
  do so. To revolt is to reject the Divine Love and only the Divine
  --
  What is all this about psychological and physical
  diseases? I understand nothing of it.
  --
  When with all my will I am working for the disappearance
  of suffering from the world, how could I want, much less like,
  --
  help thinking that if I remain in this condition all the time
  and if I can't ever be happy, it will soon be impossible
  --
  Mother, I believe that I am doing all I can and if I
  still cannot be good, what is to be done? Yes, I know I
  --
  interpretation on all I do. Who has poured this poison of doubt
  and dissatisfaction into your heart? Who has taken away at
  --
  with all my will and to work as before, I have started to
  do that.
  --
  Now I have become regular again in all my work as
  before.
  --
  it mean? all these things - all the arts, the beautiful
  The Mother's name for a light golden-orange Hibiscus.
  --
  No, all that is only the manifestation of a universal harmony
  which lies, as it were, at the very heart of creation. But the
  --
  and spontaneously in all forms.
  6 March 1933
  --
  Not only do I work all day, but I want to work as
  much as I can, hoping that I won't get tired. If I don't
  work all day every day, how can I make so many big
  and beautiful things such as I want to make for my dear,
  --
  Today also I worked all day.
  I am very pleased that you have learned to do this too. What do
  --
  I think all the trouble I took for X was in vain. I
  spent nearly two hours this evening making her understand how to write things very clearly. But in vain.
  --
  an approximation and one has to give up all hope of achieving
  any kind of perfection. I don't think this is the result you want
  --
  of all my affection for my dear little smile.
  22 August 1933
  --
  child all day with the marvellous playthings my Mother
  has given me to play with all day. I don't know how to
  write in any other way and that is why I write to You "I
  --
  promise that you will be delivered from all your difficulties and
  that your mind will become luminously peaceful and your heart
  --
  Do not torment yourself, my little smile; all this has come to
  teach you that on these occasions, after having had the joy of
  --
   all times. I aspire towards You. I want You always, all
  day and all night. I want to live always in Your heart,
  where I can live constantly with X and with all who love
  You.
  --
  Mother, this morning I wanted to tell all this to X,
  but my lips refused; they didn't want to smile.
  --
  Yesterday and today I worked all day on the "iris"
  sari. I love to work for You. Mother, I don't know what
  --
  That is enough; all I ask is that we exchange a little "bonjour"7
  every day. When you have something special or important or
  --
  Today also I worked all day on the "iris" sari; I
  won't tell You how many hours I work because if I
  --
  Today also I worked all day on the blouse.
   all my affection for my hardworking little smile.
  --
  You know that all my love is always with you as well as my best
  will to help you out of your difficulties.
  --
  Today also I worked all day on the sari. Sometimes
  I become a naughty child, don't I, Mother?
  --
  going to burn all the bad things in this little heart. Then
  in my heart there will only be a very, very sweet love for
  --
  ought to be very happy, and all those who love my sweet
  Mother will natur ally be happy.
  --
  You are right in wanting all this pettiness and stupidity to
  disappear. I am fully with you in this determination and I am
  --
  My dear child, this is certainly a most unexpected way of interpreting this vision. I hadn't given it that meaning at all. The
  images in these visions are always symbolic and should be taken
  --
  worry, it will be quite all right. You may start your work right
  away.
  --
  gold and silver thread are all ready.
  I am disappointed, I cannot do the fishes now.
  --
  see that everything will be all right, completely all right. I am
  sending you the design of the crown.
  --
  With all my love.
  10 July 1935
  --
  My heart? Or something else? I don't understand all this.
  I want my heart to open to You and to feel Your love
  --
  I find that I have lost everything. all that was good
  in me, all is lost. Previously I always felt that all I did
  was for You; in all the work I did, this feeling of "doing
  it for You" was always with me.
  --
  saris all these days? It is certainly not because I dislike wearing
  them - quite the contrary. But they are rather heavy and warm
  --
  frankness, be absolutely frank; tell me fully all that is going
  on in you, and soon the cure will come, a complete and happy

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  NATURE, then, is an evolution or progressive self-manifestation of an eternal and secret existence, with three successive forms as her three steps of ascent. And we have consequently as the condition of all our activities these three mutu ally interdependent possibilities, the bodily life, the mental existence and the veiled spiritual being which is in the involution the cause of the others and in the evolution their result. Preserving and perfecting the physical, fulfilling the mental, it is Nature's aim and it should be ours to unveil in the perfected body and mind the transcendent activities of the Spirit. As the mental life does not abrogate but works for the elevation and better utilisation of the bodily existence, so too the spiritual should not abrogate but transfigure our intellectual, emotional, aesthetic and vital activities.
  For man, the head of terrestrial Nature, the sole earthly frame in which her full evolution is possible, is a triple birth. He has been given a living frame in which the body is the vessel and life the dynamic means of a divine manifestation. His activity is centred in a progressive mind which aims at perfecting itself as well as the house in which it dwells and the means of life that it uses, and is capable of awaking by a progressive self-realisation to its own true nature as a form of the Spirit. He culminates in what he always re ally was, the illumined and beatific spirit which is intended at last to irradiate life and mind with its now concealed splendours.
  --
  Self-preservation, self-repetition, self-multiplication are necessarily, then, the predominant instincts of all material existence.
  Material life seems ever to move in a fixed cycle.
  --
  The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equ ally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life.
  In each of these forms Nature acts both individu ally and collectively; for the Eternal affirms Himself equ ally in the single form and in the group-existence, whether family, clan and nation or groupings dependent on less physical principles or the supreme group of all, our collective humanity. Man also may seek his own individual good from any or all of these spheres of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the individual realisation with the collective aim. For as it is the right relation of the soul with the Supreme, while it is in the universe, neither to assert egoistic ally its separate being nor to blot itself out in the Indefinable, but to realise its unity with the Divine and the world and unite them in the individual, so the right relation of the individual with the collectivity is neither to pursue egoistic ally his own material or mental progress or spiritual salvation without regard to his fellows, nor for the sake of the community to suppress or maim his proper development, but to sum up in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nearer to the attainment of its supreme personalities.
  It follows that the object of the material life must be to fulfil, above all things, the vital aim of Nature. The whole aim of the material man is to live, to pass from birth to death with as much comfort or enjoyment as may be on the way, but anyhow to live.
  He can subordinate this aim, but only to physical Nature's other instincts, the reproduction of the individual and the conservation of the type in the family, class or community. Self, domesticity, the accustomed order of the society and of the nation are the constituents of the material existence. Its immense importance in the economy of Nature is self-evident, and commensurate is the importance of the human type which represents it. He assures her of the safety of the framework she has made and of the orderly continuance and conservation of her past gains.
  --
  Yet he admits so much of spirituality as has been enforced on his customary ideas by the great religious outbursts of the past and he makes in his scheme of society a place, venerable though not often effective, for the priest or the learned theologian who can be trusted to provide him with a safe and ordinary spiritual pabulum. But to the man who would assert for himself the liberty of spiritual experience and the spiritual life, he assigns, if he admits him at all, not the vestment of the priest but the robe of the Sannyasin. Outside society let him exercise his dangerous freedom. So he may even serve as a human lightning-rod receiving the electricity of the Spirit and turning it away from the social edifice.
  Nevertheless it is possible to make the material man and his life moderately progressive by imprinting on the material mind the custom of progress, the habit of conscious change, the fixed idea of progression as a law of life. The creation by this means of progressive societies in Europe is one of the greatest triumphs of Mind over Matter. But the physical nature has its revenge; for the progress made tends to be of the grosser and more outward kind and its attempts at a higher or a more rapid movement bring about great wearinesses, swift exhaustions, startling recoils.
  It is possible also to give the material man and his life a moderate spirituality by accustoming him to regard in a religious spirit all the institutions of life and its customary activities. The creation of such spiritualised communities in the East has been one of the greatest triumphs of Spirit over Matter. Yet here, too, there is a defect; for this often tends only to the creation of a religious temperament, the most outward form of spirituality.
  Its higher manifestations, even the most splendid and puissant, either merely increase the number of souls drawn out of social life and so impoverish it or disturb the society for a while by a momentary elevation. The truth is that neither the mental effort nor the spiritual impulse can suffice, divorced from each other, to overcome the immense resistance of material Nature.
  She demands their alliance in a complete effort before she will suffer a complete change in humanity. But, usu ally, these two great agents are unwilling to make to each other the necessary concessions.
  The mental life concentrates on the aesthetic, the ethical and the intellectual activities. Essential mentality is idealistic and a seeker after perfection. The subtle self, the brilliant Atman,1 is ever a dreamer. A dream of perfect beauty, perfect conduct, perfect Truth, whether seeking new forms of the Eternal or revitalising the old, is the very soul of pure mentality. But it knows not how to deal with the resistance of Matter. There it is hampered and inefficient, works by bungling experiments and has either to withdraw from the struggle or submit to the grey actuality. Or else, by studying the material life and accepting the conditions of the contest, it may succeed, but only in imposing temporarily some artificial system which infinite Nature either rends and casts aside or disfigures out of recognition or by withdrawing her assent leaves as the corpse of a dead ideal. Few and far between have been those realisations of the dreamer in Man which the world has gladly accepted, looks back to with a fond memory and seeks, in its elements, to cherish.
  --
  When the gulf between actual life and the temperament of the thinker is too great, we see as the result a sort of withdrawing of the Mind from life in order to act with a greater freedom in its own sphere. The poet living among his brilliant visions, the artist absorbed in his art, the philosopher thinking out the problems of the intellect in his solitary chamber, the scientist, the scholar caring only for their studies and their experiments, were often in former days, are even now not unoften the Sannyasins of the intellect. To the work they have done for humanity, all its past bears record.
  But such seclusion is justified only by some special activity.
  --
  That highest thing, the spiritual existence, is concerned with what is eternal but not therefore entirely aloof from the transient. For the spiritual man the mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its dream of perfect Truth in the supreme, self-existent, self-apparent and eternal Verity which never varies, but explains and is the secret of all variations and the goal of all progress; its dream of perfect action in the omnipotent and self-guiding Law that is inherent for ever in all things and translates itself here in the rhythm of the worlds. What is fugitive vision or constant effort of creation in the brilliant Self is an etern ally existing Reality in the Self that knows2 and is the Lord.
  But if it is often difficult for the mental life to accommodate itself to the dully resistant material activity, how much more difficult must it seem for the spiritual existence to live on in a world that appears full not of the Truth but of every lie and illusion, not of Love and Beauty but of an encompassing discord and ugliness, not of the Law of Truth but of victorious selfishness and sin? Therefore the spiritual life tends easily in the saint and Sannyasin to withdraw from the material existence and reject it either wholly and physic ally or in the spirit. It sees this world as the kingdom of evil or of ignorance and the eternal and divine either in a far-off heaven or beyond where there is no world and no life. It separates itself inwardly, if not also physic ally, from the world's impurities; it asserts the spiritual reality in a spotless isolation. This withdrawal renders an invaluable service to the material life itself by forcing it to regard and even to bow down to something that is the direct negation of its own petty ideals, sordid cares and egoistic self-content.
  But the work in the world of so supreme a power as spiritual force cannot be thus limited. The spiritual life also can return upon the material and use it as a means of its own greater fullness. Refusing to be blinded by the dualities, the appearances, it can seek in all appearances whatsoever the vision of the same Lord, the same eternal Truth, Beauty, Love, Delight. The
  Vedantic formula of the Self in all things, all things in the Self and all things as becomings of the Self is the key to this richer and all-embracing Yoga.
  2 The Unified, in whom conscious thought is concentrated, who is all delight and enjoyer of delight, the Wise. . . . He is the Lord of all, the Omniscient, the inner Guide.
  Mandukya Upanishad 5, 6.
  But the spiritual life, like the mental, may thus make use of this outward existence for the benefit of the individual with a perfect indifference to any collective uplifting of the merely symbolic world which it uses. Since the Eternal is for ever the same in all things and all things the same to the Eternal, since the exact mode of action and the result are of no importance compared with the working out in oneself of the one great realisation, this spiritual indifference accepts no matter what environment, no matter what action, dispassionately, prepared to retire as soon as its own supreme end is realised. It is so that many have understood the ideal of the Gita. Or else the inner love and bliss may pour itself out on the world in good deeds, in service, in compassion, the inner Truth in the giving of knowledge, without therefore attempting the transformation of a world which must by its inalienable nature remain a battlefield of the dualities, of sin and virtue, of truth and error, of joy and suffering.
  But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.
  In India, for the last thousand years and more, the spiritual life and the material have existed side by side to the exclusion of the progressive mind. Spirituality has made terms for itself with Matter by renouncing the attempt at general progress. It has obtained from society the right of free spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the recognition of that life as man's goal and those who live it as worthy of an absolute reverence, and the casting of society itself into such a religious mould that its most customary acts should be accompanied by a formal reminder of the spiritual symbolism of life and its ultimate destination. On the other hand, there was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The religious mould being fixed, the formal reminder tended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and religions ended only in a new routine or a modification of the old; for the saving element of the free and active mind had been exiled. The material life, handed over to the Ignorance, the purposeless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.
  The schools of Indian Yoga lent themselves to the compromise. Individual perfection or liberation was made the aim, seclusion of some kind from the ordinary activities the condition, the renunciation of life the culmination. The teacher gave his knowledge only to a sm all circle of disciples. Or if a wider movement was attempted, it was still the release of the individual soul that remained the aim. The pact with an immobile society was, for the most part, observed.
  --
  Spirit is the crown of universal existence; Matter is its basis; Mind is the link between the two. Spirit is that which is eternal; Mind and Matter are its workings. Spirit is that which is concealed and has to be revealed; mind and body are the means by which it seeks to reveal itself. Spirit is the image of the Lord of the Yoga; mind and body are the means He has provided for reproducing that image in phenomenal existence. all Nature is an attempt at a progressive revelation of the concealed Truth, a more and more successful reproduction of the divine image.
  But what Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to f all back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.
  But their aim is one in the end. The generalisation of Yoga in humanity must be the last victory of Nature over her own delays and concealments. Even as now by the progressive mind in Science she seeks to make all mankind fit for the full development of the mental life, so by Yoga must she inevitably seek to make all mankind fit for the higher evolution, the second birth, the spiritual existence. And as the mental life uses and perfects the material, so will the spiritual use and perfect the material and the mental existence as the instruments of a divine self-expression.
  The ages when that is accomplished, are the legendary Satya or Krita3 Yugas, the ages of the Truth manifested in the symbol, of the great work done when Nature in mankind, illumined, satisfied and blissful, rests in the culmination of her endeavour.

0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Saturday the 14th is cattle festival day. Gener ally in all
  the places, many things are observed on that day. Horns
  --
  so on. I am not submitting all this to have permission
  to do like that for our cattle. But I am tempted to beg

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta.1 There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic may be our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
  For the contact of the human and individual consciousness with the divine is the very essence of Yoga. Yoga is the union of that which has become separated in the play of the universe with its own true self, origin and universality. The contact may take place at any point of the complex and intricately organised consciousness which we c all our personality. It may be effected in the physical through the body; in the vital through the action of
  --
   those functionings which determine the state and the experiences of our nervous being; through the mentality, whether by means of the emotional heart, the active will or the understanding mind, or more largely by a general conversion of the mental consciousness in all its activities. It may equ ally be accomplished through a direct awakening to the universal or transcendent Truth and
  Bliss by the conversion of the central ego in the mind. And according to the point of contact that we choose will be the type of the Yoga that we practise.
  --
  Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in every body and yet transcends all form and name.
  Hathayoga aims at the conquest of the life and the body whose combination in the food sheath and the vital vehicle constitutes, as we have seen, the gross body and whose equilibrium is the foundation of all Nature's workings in the human being. The equilibrium established by Nature is sufficient for the normal egoistic life; it is insufficient for the purpose of the Hathayogin.
  For it is calculated on the amount of vital or dynamic force necessary to drive the physical engine during the normal span of human life and to perform more or less adequately the various workings demanded of it by the individual life inhabiting this frame and the world-environment by which it is conditioned.
  --
  Nature and kept within the narrow bounds of her normal operations. In the ancient tradition of Hathayoga it has always been supposed that this conquest could be pushed so far even as to conquer to a great extent the force of gravitation. By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments. These are c alled pran.ayama, the control of the breath or vital power; for breathing is the chief physical functioning of the vital forces. Pranayama, for the Hathayogin, serves a double purpose. First, it completes the perfection of the body. The vitality is liberated from many of the ordinary necessities of physical Nature; robust health, prolonged youth, often an extraordinary longevity are attained.
  On the other hand, Pranayama awakens the coiled-up serpent of the Pranic dynamism in the vital sheath and opens to the Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he already possesses.
  --
  The results of Hathayoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stupendous labour. The object of physical Nature, the preservation of the mere physical life, its highest perfection, even in a certain sense the capacity of a greater enjoyment of physical living have been carried out on an abnormal scale. But the weakness of Hathayoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. If in return for this loss we gain another life in another world within, the mental, the dynamic, these results could have been acquired through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of sm all avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilised, not thrown into the common sum of the world's activities. Hathayoga attains large results, but at an exorbitant price and to very little purpose.
  Rajayoga takes a higher flight. It aims at the liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed; for the lord, the Purusha, is subjected to his ministers, the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection.
  First, therefore, the powers of order must be helped to overcome
  --
   the powers of disorder. The preliminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine
  Purusha who is the true lord of the mental kingdom, a pure, glad, clear state of mind and heart is established.
  --
  Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included
  Samrajya as well, outward empire, the control by the subjective consciousness of its outer activities and environment.
  --
  But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, fin ally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect
  The Systems of Yoga
  --
  Lord, with our human life as its final stage, pursued through the different phases of self-concealment and self-revelation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the all-Loving, the all-Beautiful and the all-Blissful. Worship and meditation are used only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation.
  This path, too, as ordinarily practised, leads away from worldexistence to an absorption, of another kind than the Monist's, in the Transcendent and Supra-cosmic.
  But, here too, the exclusive result is not inevitable. The Yoga itself provides a first corrective by not confining the play of divine love to the relation between the supreme Soul and the individual, but extending it to a common feeling and mutual worship between the devotees themselves united in the same realisation of the supreme Love and Bliss. It provides a yet more general corrective in the realisation of the divine object of Love in all beings not only human but animal, easily extended to all forms whatsoever. We can see how this larger application of the Yoga of
  Devotion may be so used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in our humanity.
  The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so
  The Conditions of the Synthesis
   purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy.
  To That our works as well as the results of our works are fin ally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities.
  --
  But here too the exclusive result is not inevitable. The end of the path may be, equ ally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
  We can see also that in the integral view of things these three paths are one. Divine Love should norm ally lead to the perfect knowledge of the Beloved by perfect intimacy, thus becoming a path of Knowledge, and to divine service, thus becoming a path of Works. So also should perfect Knowledge lead to perfect
  Love and Joy and a full acceptance of the works of That which is known; dedicated Works to the entire love of the Master of the Sacrifice and the deepest knowledge of His ways and His being. It is in this triple path that we come most readily to the absolute knowledge, love and service of the One in all beings and in the entire cosmic manifestation.
  

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  because its desires and preferences are not satisfied. all that has
  no true reality.
  --
  the will of the lower nature, I cannot satisfy all its whims, for
  that would be the worst thing I could do for you.
  True love is the love that wants, to the exclusion of all else,
  the highest good for the loved one. This is the love that I have
  --
  No obscurity must be allowed to manifest through you.
  12 April 1934
  --
  the "plane" from which they come, it is surely the subtle physical, where the memory of all the conceptions and works of art
  realised on earth is stored.
  --
  Very good - then you must acquire energy, and after all, it is
  not so difficult, especi ally here where you are as if bathed in a
  --
  No, all is not sad and gloomy, neither the trees nor the sky
  nor the sea; everything is full of the divine Presence and is only
  --
  You don 't love me at all. Is this the way that one
  loves one's child?
  --
  stop all human contacts, but I cannot. I don't know
  what to do.
  --
  important point which should never be forgotten. all that leads
  you away from me in thought and feeling is bad. all that brings
  you closer to me and gives you the perception and joy of my
  --
  I send you much patience and all my love.
  2 May 1934
  --
  who loved us very much - my brother and myself - never allowed us to be ill tempered or discontented or lazy. If we went
  to complain to her about one thing or another, to tell her that
  --
  a bad mood! That is of no interest at all."
  My mother was perfectly right and I have always been very
  --
  I am telling you these things with all my affection, and I
  hope that you will understand them.
  --
  into you to enable you to overcome all difficulties.
  Love.
  --
  Carefully keep this bliss, this repose, this assurance of Victory; they are more precious than all the riches of this world,
  and they will keep you very close to me.
  --
  So you must open yourself to the spiritual force and allow it
  to work in you; then you will more and more dwell in constant
  --
  With all my love.
  24 May 1934
  --
  I am always with you in all love.
  Your mother.
  --
  most useless and foolish of all things; and when you give up this
  bad habit of revolt, you will see that suffering too will go away
  --
  With all my being, I want this progress and this transformation for you.
  With love.
  --
  or materi ally. all those who have been able to create something
  beautiful or useful have always been persons who have known
  --
  Always with you in all love.
  23 June 1934
  --
  independently of all circumstances.
  Love from your mother.
  --
  it. all my love is with you.
  I hope you do not show my letters to anyone. It is better to
  keep them to yourself; otherwise, if you show them, all the force
  that I put into them evaporates.
  --
  With all my love.
  21 August 1934
  --
  My child, all my love is always with you; do not push it away.
  1 September 1934
  --
  had your meal yesterday evening and that all the clouds have
  gone. Now you must not allow them to come back and for that
  the best thing is to remain always cradled in my arms, protected
  --
  You are quite mistaken, I am not at all displeased with you. Only
  I am worried because you always have a headache and because
  --
  I want all that to go away and I want you to be perfectly
  healthy. For that, you must follow a physical discipline: sleep
  regularly, eat regularly, exercise regularly, etc., etc. And unfortunately you refuse all discipline. This makes my task very
  difficult.
  With all my love.
  11 September 1934
  --
  stop all progress.
  My force is with you to conquer these things. And my love
  --
  I am not unhappy. all that is a falsehood.
  Mother, stay with your little child.
  --
  With all my love.
  3 October 1934
  --
  your mind clean of all these bad thoughts which are harmful to
  you.
  --
  With all my love.
  27 February 1935
  --
  I don't know why I have lost all my happiness and
  peace. I don't know when it will come back to my heart.
  --
  is never happy. When one allows oneself to be ruled by every
  passing impulse, one is never peaceful.
  --
  has gone. When will all these things go away?
  My dear child,
  --
  again. But above all you must not believe the suggestions of incapacity and failure; they come from an adverse source and ought
  not to be given any credence. Certainly there are difficulties on
  --
  I find nothing. Sometimes I feel: "Why all these efforts?
  They will be fruitless." You told me to open my heart
  and all will be well; but you know, mother, nothing stays
  in me.
  --
  you have all of life before you; you need not be impatient.
  You say that you are often depressed. It is the vital being
  --
  No, I cannot do all those things. Why did you think
  that? Is there any special reason? Will you tell me one
  --
  I don't know at all what things you mean. all I told you
  was that to develop your artistic faculties you are much better
  --
  that it is for you to make the decision; that's all.
  I don't feel that you are far from me; for me you are always
  --
  What I meant yesterday is that all people very sensitive are
  opened to many influences and that is why it is difficult for them
  --
  condition, that's all.
  You are right to tell me, my dear child; it helps you to open
  --
  against you, no, not at all. But I want to be sure of my
  path.
  --
  I am not at all angry; but since you have decided to leave, I
  cannot detain you either, or do anything that might deprive you
  --
  life and all the discipline it entails - in short, the search for and
  realisation of the Divine - must be the most important thing to
  --
  once again that you are giving up all the pleasures that ordinary
  life can give, without getting anything much in exchange?
  --
  I am telling you all this so that you may not be disappointed
  once again after returning here.
  --
  Go to Lucknow, learn all you can there, and then you will
  be able to consider the problem and make a definite decision
  --
  (2) You will live here, as all of us, night and day under the
  constant threat of a sudden bombardment.
  --
  I want to be closer to you in my heart and in all my
  being. Give me the power to give myself completely to
  --
  my making any progress. It seems that all the obscurities
  and falsehoods are rising up on every side, inside and
  --
  weakly that all will be well; but this voice is so feeble
  that I cannot rely on it.1
  --
  more acute, and worst of all I cannot lie to you. What
  should I do?
  --
  With all my love and blessings.
  25 September 1947
  --
  with you - so all that follows cannot be correct.
  I will be very pleased to know the real cause of your
  --
  conscience, but you must learn once and for all that whatever
  mistakes people commit, it cannot vex me nor displease me. If
  --
  So, throw away all this nonsense and try to be quiet and
  happy.
  --
  courage in spite of all difficulties. You are sure to reach the goal,
  and the more you keep confidence, the quicker it will come.
  --
  I sh all be so happy when all the clouds and shadows
  are dissolved. I want a new life.
  --
  with all my love.
  You need not worry and must continue as you are doing except,
  perhaps, that you must not allow your superficial and somewhat
  too light exterior being to interfere and spoil your endeavour, as
  --
  does not allow any upsetting or depression to interfere with your
  progress. The sincerity of the aspiration is the assurance of the
  --
  outer silence - peace in all my being, from the innermost
  part to the outermost. Peace, peace in all my being. I
  cannot express this in proper words and it is becoming
  --
  paint. But I can give you all the energy needed; you have only
  to open yourself and receive and you will see that the source is
  inexhaustible. It is the same thing for peace and for all the true
  things you can aspire for.
  --
  the resolution to allow my will, and not your own, to govern
  your life. As soon as you have understood the need for this,
  --
  a way of opening yourself which allows the light to enter into
  the obscurity and illumine it.
  --
  Do not allow yourself to be dominated by vain imaginations.
  The peace is there in the depths of your heart; concentrate there
  --
  With all my love.
  My sweet mother,
  --
  no obstacles - we sh all dispel them all.
  With all my love.
  O my dear mother,
  --
  The peace is upon you; allow it to penetrate you, and in the
  peace you will find the light, and the light will bring you the
  --
  With all my love. Your mother.
  My dear child,
  --
  and happy in all circumstances.
  With all my love.

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Y THE very nature of the principal Yogic schools, each covering in its operations a part of the complex human integer and attempting to bring out its highest possibilities, it will appear that a synthesis of all of them largely conceived and applied might well result in an integral Yoga. But they are so disparate in their tendencies, so highly specialised and elaborated in their forms, so long confirmed in the mutual opposition of their ideas and methods that we do not easily find how we can arrive at their right union.
  An undiscriminating combination in block would not be a synthesis, but a confusion. Nor would a successive practice of each of them in turn be easy in the short span of our human life and with our limited energies, to say nothing of the waste of labour implied in so cumbrous a process. Sometimes, indeed,
  Hathayoga and Rajayoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one supreme experience. To know, be and possess
  The Conditions of the Synthesis
   the Divine is the one thing needful and it includes or leads up to all the rest; towards this sole good we have to drive and this attained, all the rest that the divine Will chooses for us, all necessary form and manifestation, will be added.
  The synthesis we propose cannot, then, be arrived at either by combination in mass or by successive practice. It must therefore be effected by neglecting the forms and outsides of the
  Yogic disciplines and seizing rather on some central principle common to all which will include and utilise in the right place and proportion their particular principles, and on some central dynamic force which is the common secret of their divergent methods and capable therefore of organising a natural selection and combination of their varied energies and different utilities.
  This was the aim which we set before ourselves at first when we entered upon our comparative examination of the methods of
  --
  If, however, we leave aside, here also, the actual methods and practices and seek for the central principle, we find, first, that Tantra expressly differentiates itself from the Vedic methods of Yoga. In a sense, all the schools we have hitherto examined are Vedantic in their principle; their force is in knowledge, their method is knowledge, though it is not always discernment by the intellect, but may be, instead, the knowledge of the heart expressed in love and faith or a knowledge in the will working out through action. In all of them the lord of the Yoga is the Purusha, the Conscious Soul that knows, observes, attracts, governs. But in Tantra it is rather Prakriti, the Nature-Soul, the Energy, the
  Will-in-Power executive in the universe. It was by learning and applying the intimate secrets of this Will-in-Power, its method, its Tantra, that the Tantric Yogin pursued the aims of his discipline, - mastery, perfection, liberation, beatitude. Instead of drawing back from manifested Nature and its difficulties, he confronted them, seized and conquered. But in the end, as is the general tendency of Prakriti, Tantric Yoga largely lost its principle in its machinery and became a thing of formulae and occult mechanism still powerful when rightly used but f allen from the clarity of their original intention.
  We have in this central Tantric conception one side of the truth, the worship of the Energy, the Shakti, as the sole effective force for all attainment. We get the other extreme in the Vedantic conception of the Shakti as a power of Illusion and in the search after the silent inactive Purusha as the means of liberation from the deceptions created by the active Energy. But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed
  The Conditions of the Synthesis
  --
  Purusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceeding from an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the inf allible fulfilment of the Idea are the very foundation of all
  Yoga. In man we render these terms by Will and Faith, - a will that is eventu ally self-effective because it is of the substance of
  --
  - and Yoga is nothing but practical psychology, - is the conception of Nature from which we have to start. It is the selffulfilment of the Purusha through his Energy. But the movement of Nature is twofold, higher and lower, or, as we may choose to term it, divine and undivine. The distinction exists indeed for practical purposes only; for there is nothing that is not divine, and in a larger view it is as meaningless, verb ally, as the distinction between natural and supernatural, for all things that are are natural. all things are in Nature and all things are in God.
  But, for practical purposes, there is a real distinction. The lower
  --
  Prakriti and turn them towards the Divine. But the normal action of Nature in us is an integral movement in which the full complexity of all our elements is affected by and affects all our environments. The whole of life is the Yoga of Nature. The
  Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of short cuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
  --
   its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.
  In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sadhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine
  Strength, often unobserved and behind the veil, substitutes itself for our weakness and supports us through all our failings of faith, courage and patience. It "makes the blind to see and the lame to stride over the hills." The intellect becomes aware of a Law that beneficently insists and a succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet, in comparison with the magnitude of its effort and object, the most easy and sure of all.
  There are three outstanding features of this action of the higher when it works integr ally on the lower nature. In the first place it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradu ally intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of
  Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but
  The Synthesis of the Systems
  --
  Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change.
  Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some element or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefa thers fashioning the gods as a smith forges the crude material in his smithy.
  Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating f all, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and f allen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in
  Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. all life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
  An integral method and an integral result. First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by
  --
  Therefore, also, an integral liberation. Not only the freedom born of unbroken contact and identification of the individual being in all its parts with the Divine, sayujya-mukti, by which it can become free2 even in its separation, even in the duality; not only the salokya-mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of
  Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendent ally one both in the world and beyond all universe.
  By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the
  Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.
  --
   functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.
  Perfection includes perfection of mind and body, so that the highest results of Rajayoga and Hathayoga should be contained in the widest formula of the synthesis fin ally to be effected by mankind. At any rate a full development of the general mental and physical faculties and experiences attainable by humanity through Yoga must be included in the scope of the integral method. Nor would these have any raison d'etre unless employed for an integral mental and physical life. Such a mental and physical life would be in its nature a translation of the spiritual existence into its right mental and physical values. Thus we would arrive at a synthesis of the three degrees of Nature and of the three modes of human existence which she has evolved or is evolving. We would include in the scope of our liberated being and perfected modes of activity the material life, our base, and the mental life, our intermediate instrument.

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  rather than purgation. The reason is that all the imperfections and disorders of the
  sensual part have their strength and root in the spirit, where all habits, both good
  and bad, are brought into subjection, and thus, until these are purged, the
  --
  beyond all description; in them we seem to reach the culminating point of their
  author's mystical experience; any excerpt from them would do them an injustice. It

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  No, it does not depend at all upon human beings. What has to
  be done will be done despite all possible resistances.
  Is there no means of uniting my will with Yours? Perhaps
  --
  in any case this cannot be compared at all with the bloody revolutions which quite uselessly tear up countries without bringing
  any great change after them, because they leave men as false, as
  --
  One must persist without getting discouraged, and first of all
  refuse to recognise the body as one's "self". Indeed, what would
  --
  The awareness of the Divine Presence in all things and always.
  You have said in your Conversations that to prepare
  oneself for the Yoga one must first of all be conscious.
  To be conscious of the Divine Presence in us is our goal;
  --
  I cannot accept all that happens with a calm heart.
  This is, however, indispensable for yoga; and he who has so great
  --
  can he be affected by all the futilities and foolishnesses of life?
  There are people who say one must unite closely with
  --
  which pulls downwards and therefore is subject to all outer
  influences.
  --
  It is good to be above all enjoyments the world can give, but
  why accept to be hurt by it?
  --
  is capable of overcoming all suffering and even death.
  It may be that human life is indeed incapable of it; but for the
  --
  them to the stars; in either case they are all alike in size and
  worth before Eternity.
  --
  My Mother, with all my will and all my effort I want to
  realise that love which You have foreseen in your divine
  --
  become even more a good child who will be able to tell me in all
  sincerity and truth: "I love You and I am Yours for all eternity."
  O Mother, take me with You; I sh all seat You for ever in
  --
  At no moment do I forget you. Don't you rather allow too many
  other influences to come between you and me?
  --
  Remove from me all obscurity which blinds me, and be
  always with me.
  --
  natur ally see Him in all things and everywhere.
  Series Six - To a Young Sadhak
  --
  hope to be reborn in a higher organism. all defection, on the
  contrary, natur ally brings in a diminution of being.
  Only the resolution to face courageously, in the present existence, all the difficulties, and to overcome them, is the sure
  means of attaining the union you desire.
  --
  This is all nonsense; we have not to busy ourselves with the next
  life, but with this one which offers us, till our very last breath,
  --
  false; but if you think I am there for all my children, that I carry
  them in my heart, that I want to lead them to the Divine and
  --
  and that I have to divide my time among all those who have need
  of me.
  If you are physic ally far from me and think of me all the time,
  you will surely be nearer to me than if you were seated near me
  --
  (which may be had in all circumstances), c all me from the depths
  of this silence and you will see me standing there in the centre
  --
  obstacles, and when this thing had come out above, all
  was changed in me; then I was in joy and peace and all
  difficulties suddenly disappeared. Since that day I have
  --
  Yes, my help is with you to master all the movements which are
  opposed to the Divine.
  --
  After all, my whole life is consecrated to You; I sh all
  remain very calm without bothering about what happens
  --
  Divine you must reject far from yourself all sadness and all
  sentimental weakness.
  --
  The true divine love is above all quarrels. It is the experience of
  perfect union in an invariable joy and peace.
  --
  over all the being.
  I don't see anything wrong in not being sentimental; nothing is
  --
  that I told You I was losing all human feelings.
  This can hardly be c alled a loss; I consider it an inestimable gain.
  --
   all desires and all attractions vanish; only the ardent aspiration
  for the Divine remains.
  --
  By "passion" we mean all the violent desires which take possession of a man and fin ally govern his life - the drunkard has
  the passion for drink, the debauchee the passion for women,
  --
  for all ills.
  Certainly it is always better not to be too busy with oneself.
  --
  after all, is it worth the trouble to try and transform it?
  It is better not to think of this personal nature as mine;
  --
  Nothing of all this is the right attitude. So long as you oscillate between wanting to transform yourself and not wanting to
  transform yourself - making an effort to progress and becoming indifferent to all effort through fatigue - the true attitude
  will not be there. all your observations should lead you to one
  certainty, that by oneself one is nothing and can do nothing.
  --
  outer activity. By concentration I mean that all the energy, all the
  will, all the aspiration must be turned only towards the Divine
  and His integral realisation in our consciousness.
  --
  Or, better still, not to have thought at all but contemplated the
  Divine Grace.
  If you do your work as an offering which you lay in all
  sincerity at the feet of the Divine, work will do you as much
  --
  If in all sincerity one acts only to express the Divine Will, all
  actions without exception can become unselfish. But so long as
  --
  First of all I must know if this work can be a means of
  my coming a little closer to You.
  --
  Of all things the most difficult is to bring the divine consciousness into the material world. Must the endeavour then be
  given up because of this?
  --
  seek help and support, it is in Him alone that one must put all
  one's hope.
  --
  overcome all your difficulties.
  Do not worry, only keep in you always the will to do things well.
  --
  "You will overcome all your difficulties" - I repeat this;
  only my whole being does not accept it.
  --
   all and do all through the human instruments which are open to
  His influence.
  --
  keep a calm certitude that sooner or later all will be well.
  To be pessimistic has never been of any use except to attract
  --
  contrary, drive off all pessimistic thoughts and compel oneself
  to think only of what one wants to happen.
  --
  If I can remain peaceful in the face of all circumstances,
  I can be sure that the hostile force is far from me.
  --
  This is not at all correct; the experience of all recluses, all ascetics, proves indisputably the contrary. The difficulty comes
  from oneself, from one's own nature, and one takes it along
  --
  a concrete and tangible help, than all alone, without anyone to
  shed light on the path and guide the uncertain footsteps?
  --
  do all I can to progress towards the divine life.
  This does not depend so much on outer conditions, but above
  --
  A pure being is always pure, in all circumstances.
  You will admit that one can't live with others without
  --
  Probably a disastrous result; that is, a passive opening to all
  sorts of influences, most of which are hardly commendable.
  A yogi ought to accept and digest all dirt with a perfect
  equality.
  --
  unless one has overcome all this in oneself and is master of one's
  feelings and reactions.
  --
  open oneself to all kinds of bad suggestions? There is no reason
  to be ill and I don't see why you should be so.
  --
  and it is fear which makes healing so difficult. all fear must be
  overcome and replaced by a complete trust in the divine Grace.
  --
  this peace brings, all these little miseries will disappear.
  Mother, the inherent tendency of the material body is to
  --
  to turn all this towards the divine Will and submit it to this Will.
  The vital being seeks only power - material possession
  --
  and in all its details, it is better not to take it up at all. It is
  a great mistake to think that a little superficial and incomplete
  --
  for a child. It asks for much consideration and reflection, and all
  that one does unthinkingly may have unhappy consequences.
  --
  expect to control others, above all, children, who feel it immediately when someone is not master of himself?
  The students cannot learn their lessons even when they

0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  IN this book are first set down all the stanzas which are to be expounded; afterwards, each of the stanzas is expounded separately, being set down before its exposition; and then each line is expounded separately and in turn, the line itself also being set down before the exposition. In the first two stanzas are expounded the effects of the two spiritual purgations: of the sensual part of man and of the spiritual part. In the other six are expounded various and wondrous effects of the spiritual illumination and union of love with God.
  STANZAS OF THE SOUL
  --
  With his gentle hand he wounded my neck And caused all my senses to be suspended.
  8. I remained, lost in oblivion; My face I reclined on the Beloved.
  --
  IN this first stanza the soul relates the way and manner which it followed in going forth, as to its affection, from itself and from all things, and in dying to them all and to itself, by means of true mortification, in order to attain to living the sweet and delectable life of love with God; and it says that this going forth from itself and from all things was a 'dark night,' by which, as will be explained hereafter, is here understood purgative contemplation, which causes passively in the soul the negation of itself and of all things referred to above.
  2. And this going forth it says here that it was able to accomplish in the strength and ardour which love for its Spouse gave to it for that purpose in the dark contemplation aforementioned. Herein it extols the great happiness which it found in journeying to God through this night with such signal success that none of the three enemies, which are world, devil and flesh (who are they that ever impede this road), could hinder it; inasmuch as the aforementioned night of purgative20 contemplation lulled to sleep and mortified, in the house of its sensuality, all the passions and desires with respect to their mischievous desires and motions. The line, then, says:
  On a dark night

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  surrender in all its complexity is not so easy, it is not so
  easy at all. But to achieve even the beginning of a genuine
  surrender of self - oh, how difficult it is, Mother!
  --
  Nothing special to you. It is the same difficulty that exists for all
  human beings: the pride and blindness of the physical mind.
  --
  Will you say to your cousin that I know only one way out of all
  troubles and difficulties; it is entire self-giving and consecration
  --
  of all your creation and many are your children. But
  your Grace is our sole refuge and to whom sh all we
  --
  that all my impurities be washed out, and restlessness
  of the mind and stormy uprisings of passions laid at
  --
  Nothing to excuse, all is in the spirit of the offering....
  Love and blessings to my dear child.
  --
  Yes, you are my child and it is true that of all things it is the most
  important.... Dear child, I am always with you and my love and
  --
  Nothing can resist the steady action of love. It melts all resistances and triumphs over all difficulties...
  Love and blessings to my dear child.
  --
  in return. That is all right for you, for yours is a selffulfilled life. But I have yet to achieve everything, yet to
  satisfy my human existence. I have yet to know my soul
  --
  Will that I should do so. But above all, I must have the
  Darshan of the World-Mother, Adya Shakti Mahakali.
  --
  be possible only for those who have gone beyond all
  egoism. But if my Mother chooses to see only the good
  --
  is it all an experiment? I feel ashamed to pose such
  a question to you, but I hear the word "experiment"
  --
  Love, love, love to my very dear child; all the joy, all the light,
   all the peace of the divine love and also my loving blessings.
  --
  the western sense), a war on all fronts, the mental, the
  vital and the physical. But I am deeply sensible of your
  --
  yours is not at all irreducible. I am sure that one day you will
  find this out.
  --
  luminous smiling face through all these passing clouds!
  My very dear child,
  I truly hope you will soon be out of all your troubles. Just
  one good jump to the higher consciousness where all problems
  Series Seven - To a Sadhak
  --
  Be always true to your love and all difficulties will be conquered.
  Love and blessings to my dear child.
  --
  way. Be always true to your love and all difficulties will
  be conquered." Is this higher consciousness the same
  --
  The best way to get to it is to refuse all mental agitation when
  it comes, also all vital desires and turmoils, and to keep the mind
  and heart turned as constantly as possible towards the Divine.
  --
  I thank you very much for all your kindness and
  compassion and solicitude and love which I do not deserve. And yet, although I feel a personal tie with you
  --
  I can add today that I am not at all tired of the "problem
  c alled me" and that I remain convinced that it will be solved
  --
  Let this year bring you the power to smile in all circumstances. For, a smile acts upon difficulties as the sun upon the
  clouds - it disperses them.

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is through all the experiences of life that the psychic personality forms, grows, develops and fin ally becomes a complete,
  conscious and free being.
  --
  possible, to cultivate a perfect sincerity in all the activities of
  one's being - these are the essential conditions for the growth
  --
  and all that facilitates and improves respiration increases at the
  same time the absorption of physical energy.
  --
  Our yoga being integral, all these various forms or kinds of
  energy are indispensable to our realisation.
  --
  observes, it tries to understand and explain; and with all this
  activity, it disturbs the experience and diminishes its intensity
  --
  only for our spiritual progress but also for our material wellbeing, the health of our body and the proper functioning of all
  the activities of our being.
  --
  First of all, one should know that the intellect, the mind, can
  understand nothing of the Divine, neither what He does nor how
  --
  carry in ourselves in all our states of being, ment ally, vit ally and
  physic ally, is that which constitutes our life objectified in what
  --
  body, but of all that surrounds us as well - all that we perceive
  with our senses. It is a sort of apparatus for recording and transmission which is open to all the contacts and shocks coming
  from outside and responds to them by reactions of pleasure and
  --
  This silence is synonymous with peace and it is all-powerful;
  it is the perfectly effective remedy for the fatigue, tension and
  --
  the point of stopping all other noise in the head and obtaining
  a complete silence into which f all, drop by drop, the notes of
  the music whose sound alone remains; and with the sound all
  the feelings, all the movements of emotion can be captured,
  experienced, re-felt as if they were produced in ourselves.
  --
  very complete and detailed descriptions and explanations of all
  the activities of sleep. Reading these letters is a good introduction
  --
  Almost all the occult systems and disciplines aim at the
  development and mastery of the overmind.
  --
  It goes without saying that all this is not done in a day,
  nor even in a year. This mastery, in whatever domain it may be,
  --
  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
  --
  If it refers to the supreme faculties of the supramental being, we cannot say much about them, for all we can say at the
  moment belongs more to the realm of imagination than to the

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It means that all we offer, we necessarily offer to the Supreme,
  because He is the sole Reality behind everything.
  --
  single, others in groups; all are bright and graceful.
  Usu ally, in our joy at their arrival and our haste to welcome
  --
  assemble, combine, disarrange, rearrange all the words in our
  reach, in an attempt to portray this or that visitor who has come
  --
  receive all the help needed to be able to change in themselves
  what needs to be changed. You can be sure that my force will
  always be with you so that you can make all the progress you
  want to make.
  Have confidence, my child; everything will be all right.
  5 June 1960
  --
  open, that we should give you everything, even our defects and vices and all the dirt in us. Is this the only way
  to get rid of them, and how can one do it?
  --
  approach Sri Aurobindo. Why? You are all that Sri Aurobindo is for us, as well as a divine and loving Mother. So
  is it necessary to try to establish the same relation with
  --
  sometimes even cuts off all relation with the body, which is then
  usu ally possessed by an asuric or rakshasic being.
  The psychic being itself is above all possibility of degradation.
  28 July 1960
  --
  psychic being and allow oneself to be entirely guided by it - in
  other words, to rise above ordinary humanity, free oneself from
  --
  You have said that to be allowed to sit in Sri
  Aurobindo's room and meditate there, "one must have
  --
  to offer Him a part of our belongings or all our possessions, to
  consecrate to Him a part of our work or all our activities, or to
  give ourselves to Him tot ally and unreservedly so that He can
  --
  and sets out on the path; it does not allow itself to be deceived by
  any ambition, pride or desire, and so long as it does not receive
  --
  It is because an individual is not made up all of one piece, but
  of many different entities which are sometimes even contrary to
  --
  the things of this world. To make all these parts agree and to
  unify them is a long and difficult task.
  --
  of all our love and adoration. This Presence I have c alled
  the "Personal Divine", who is in fact none other than
  --
  Sri Aurobindo tells us: "God in his perfection embraces everything; we also must become all-embracing."
  There is a lot of misunderstanding among the young
  --
  These days they print your symbol and Sri Aurobindo's name on all sorts of things, on all the thousand
  and one little trifles of daily life which have to be thrown

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   When Sri Aurobindo said, Our Yoga is not for ourselves but for humanity, many heaved a sigh of relief and thought that the great soul was after all not entirely lost to the world, his was not one more name added to the long list of Sannyasins that India has been producing age after age without much profit either to herself or to the human society (or even perhaps to their own selves). People understood his Yoga to be a modern one, dedicated to the service of humanity. If service to humanity was not the very sum and substance of his spirituality, it was, at least, the fruitful end and consummation. His Yoga was a sort of art to explore and harness certain unseen powers that can better and ameliorate human life in a more successful way than mere rational scientific methods can hope to do.
   Sri Aurobindo saw that the very core of his teaching was being missed by this common interpretation of his saying. So he changed his words and said, Our Yoga is not for humanity but for the Divine. But I am afraid this change of front, this volte-face, as it seemed, was not welcomed in many quarters; for thereby all hope of having him back for the work of the country or the world appeared to be tot ally lost and he came to be looked upon again as an irrevocable metaphysical dreamer, aloof from physical things and barren, even like the Immutable Brahman.
   II
  --
   Here is the very heart of the mystery, the master-key to the problem. The advent of the superhuman or divine race, however stupendous or miraculous the phenomenon may appear to be, can become a thing of practical actuality, precisely because it is no human agency that has undertaken it but the Divine himself in his supreme potency and wisdom and love. The descent of the Divine into the ordinary human nature in order to purify and transform it and be lodged there is the whole secret of the sadhana in Sri Aurobindo's Yoga. The sadhaka has only to be quiet and silent, calmly aspiring, open and acquiescent and receptive to the one Force; he need not and should not try to do things by his independent personal effort, but get them done or let them be done for him in the dedicated consciousness by the Divine Master and Guide. all other Yogas or spiritual disciplines in the past envisaged an ascent of the consciousness, its sublimation into the consciousness of the Spirit and its fusion and dissolution there in the end. The descent of the Divine Consciousness to prepare its definitive home in the dynamic and pragmatic human nature, if considered at all, was not the main theme of the past efforts and achievements. Furthermore, the descent spoken of here is the descent, not of a divine consciousness for there are many varieties of divine consciousness but of the Divine's own consciousness, of the Divine himself with his Shakti. For it is that that is directly working out this evolutionary transformation of the age.
   It is not my purpose here to enter into details as to the exact meaning of the descent, how it happens and what are its lines of activity and the results brought about. For it is indeed an actual descent that happens: the Divine Light leans down first into the mind and begins its purificatory work therealthough it is always the inner heart which first recognises the Divine Presence and gives its assent to the Divine action for the mind, the higher mind that is to say, is the summit of the ordinary human consciousness and receives more easily and readily the Radiances that descend. From the Mind the Light filters into the denser regions of the emotions and desires, of life activity and vital dynamism; fin ally, it gets into brute Matter itself, the hard and obscure rock of the physical body, for that too has to be illumined and made the very form and figure of the Light supernal. The Divine in his descending Grace is the Master-Architect who is building slowly and surely the many-chambered and many-storeyed edifice that is human nature and human life into the mould of the Divine Truth in its perfect play and supreme expression. But this is a matter which can be closely considered when one is already well within the mystery of the path and has acquired the elementary essentials of an initiate.
  --
   Now, if it is asked what is the proof of it all, how can one be sure that one is not running after a mirage, a chimera? We can only answer with the adage; the proof of the pudding is in the eating thereof
   III

01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Well, the view expressed in these words is not a new revelation. It has been the cry of suffering humanity through the ages. Man has borne his cross since the beginning of his creation through want and privation, through disease and bereavement, through all manner of turmoil and tribulation, and yetmirabile dictuat the same time, in the very midst of those conditions, he has been aspiring and yearning for something else, ignoring the present, looking into the beyond. It is not the prosperous and the more happily placed in life who find it more easy to turn to the higher life, it is not the wealthiest who has the greatest opportunity to pursue a spiritual idea. On the contrary, spiritual leaders have thought and experienced otherwise.
   Apart from the well-recognised fact that only in distress does the normal man think of God and non-worldly things, the real matter, however, is that the inner life is a thing apart and follows its own line of movement, does not depend upon, is not subservient to, the kind of outer life that one may happen to live under. The Bible says indeed, "Blessed are the poor, blessed are they that mourn"... But the Upanishad declares, on the other hand, that even as one lies happily on a royal couch, bathes and anoints himself with all the perfumes of the world, has attendants all around and always to serve him, even so, one can be full of the divine consciousness from the crown of the head to the tip of his toe-nail. In fact, a poor or a prosperous life is in no direct or even indirect ratio to a spiritual life. all the miseries and immediate needs of a physical life do not and cannot detain or delay one from following the path of the ideal; nor can all your riches be a burden to your soul and overwhelm it, if it chooses to walk onit can not only walk, but soar and fly with all that knapsack on its back.
   If one were to be busy about reforming the world and when that was done then alone to turn to other-worldly things, in that case, one would never take the turn, for the world will never be reformed tot ally or even considerably in that way. It is not that reformers have for the first time appeared on the earth in the present age. Men have attempted social, political, economic and moral reforms from times immemorial. But that has not barred the spiritual attempt or minimised its importance. To say that because an ideal is apparently too high or too great for the present age, it must be kept in cold storage is to set a premium on the present nature of humanity arid eternise it: that would bind the world to its old moorings and never give it the opportunity to be free and go out into the high seas of larger and greater realisations.
   The ideal or perhaps one should say the policy of Real-politick is the thing needed in this world. To achieve something actu ally in the physical and material field, even a lesser something, is worth much more than speculating on high flaunting chimeras and indulging in day-dreams. Yes, but what is this something that has to be achieved in the material world? It is always an ideal. Even procuring food for each and every person, clothing and housing all is not less an ideal for all its concern about actuality. Only there are ideals and ideals; some are nearer to the earth, some seem to be in the background. But the mystery is that it is not always the ideal nearest to the earth which is the easiest to achieve or the first thing to be done first. Do we not see before our very eye show some very simple innocent social and economic changes are difficult to carry outthey bring in their train quite disproportionately gestures and movements of violence and revolution? That is because we seek to cure the symptoms and not touch the root of the disease. For even the most innocent-looking social, economic or political abuse has at its base far-reaching attitudes and life-urgeseven a spiritual outlook that have to be sought out and tackled first, if the attempt at reform is to be permanently and wholly successful. Even in mundane matters we do not dig deep enough, or rise high enough.
   Indeed, looking from a standpoint that views the working of the forces that act and achieve and not the external facts and events and arrangements aloneone finds that things that are achieved on the material plane are first developed and matured and made ready behind the veil and at a given moment burst out and manifest themselves often unexpectedly and suddenly like a chick out of the shell or the young butterfly out of the cocoon. The Gita points to that truth of Nature when it says: "These beings have already been killed by Me." It is not that a long or strenuous physical planning and preparation alone or in the largest measure brings about a physical realisation. The deeper we go within, the farther we are away from the surface, the nearer we come to the roots and sources of things even most superficial. The spiritual view sees and declares that it is the Brahmic consciousness that holds, inspires, builds up Matter, the physical body and form of Brahman.

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   That Power, that Spirit has been growing and gathering its strength during all the millenniums that humanity has lived through. On the momentous day when man appeared on earth, the Higher Man also took his birth. Since the hour the Spirit refused to be imprisoned in its animal sheath and came out as man, it approached by that very uplift a greater freedom and a vaster movement. It was the crest of that underground wave which peered over the surface from age to age, from clime to clime through the experiences of poets and prophets and sages the Head of the Sacrificial Horse g alloping towards the Dawn.
   And now the days of captivity or rather of inner preparation are at an end. The voice in the wilderness was necessary, for it was a c all and a communion in the silence of the soul. Today the silence seeks utterance. Today the shell is ripe enough to break and to bring out the mature and full-grown being. The king that was in hiding comes in glory and triumph, in his complete regalia.
  --
   This mastery will be effected not merely in will, but in mind and heart also. For the New Man will know not by the intellect which is egocentric and therefore limited, not by ratiocination which is an indirect and doubtful process, but by direct vision, an inner communion, a soul revelation. The new knowledge will be vast and profound and creative, based as it will be upon the reality of things and not upon their shadows. Truth will shine through every experience and every utterance"a truth sh all have its seat on our speech and mind and hearing", so have the Vedas said. The mind and intellect will not be active and constructive agents but the luminous channel of a self-luminous knowledge. And the heart too which is now the field of passion and egoism will be cleared of its noise and obscurity; a serener sky will shed its pure warmth and translucent glow. The knot will be rent asunderbhidyate hridaya granthih and the vast and mighty streams of another ocean will flow through. We will love not merely those to whom we are akin but God's creatures, one and all; we will love not with the yearning and hunger of a mortal but with the wide and intense Rasa that lies in the divine identity of souls.
   And the new society will be based not upon competition, nor even upon co-operation. It will not be an open conflict, neither will it be a convenient compromise of rival individual interests. It will be the organic expression of the collective soul of humanity, working and achieving through each and every individual soul its most wide-winging freedom, manifesting the godhead that is, proper to each and every one. It will be an organisation, most delicate and subtle and supple, the members of which will have no need to live upon one another but in and through one another. It will be, if you like, a henotheistic hierarchy in which everyone will be the greatest, since everyone is all and all everyone simultaneously.
   The New Humanity will be something in the mould that we give to the gods. It will supply the link that we see missing between gods and men; it will be the race of embodied gods. Man will attain that thing which has been his first desire and earliest dream, for which he coveted the gods Immortality, amritatwam. The mortalities that cut and divide, limit and bind man make him the sorrowful being he is. These are due to his ignorance and weakness and egoism. These are due to his soul itself. It is the soul that requires change, a new birth, as Christ demanded. Ours is a little soul that has severed itself from the larger and mightier self that it is. And therefore does it die every moment and even while living is afraid to live and so lives poorly and miserably. But the age is now upon us when the god-like soul anointed with its immortal royalties is ready to emerge and claim our salutation.
   The breath and the surge of the new creation cannot be mistaken. The question that confronts us today is no longer whether the New Man, the Super-humanity, will come or if at all, when; but the question we have to answer is who among us are ready to be its receptacle, its instrument and embodiment.
   ***

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  It is the lesson of life that always in this world everything fails a man - only the Divine does not fail him, if he turns entirely towards the Divine. It is not because there is something bad in you that blows f all on you - blows f all on all human beings because they are full of desire for things that cannot last and they lose them or, even if they get, it brings disappointment and cannot satisfy them. To turn to the Divine is the only truth in life.
  To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we sh all feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especi ally prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.
  The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.
  Yoga is directed towards God, not towards man. If a divine supramental consciousness and power can be brought down and established in the material world, that obviously would mean an immense change for the earth including humanity and its life. But the effect on humanity would only be one result of the change; it cannot be the object of the sadhana. The object of the sadhana can only be to live in the divine consciousness and to manifest it in life.
  Sadhana must be the main thing and sadhana means the purification of the nature, the consecration of the being, the opening of the psychic and the inner mind and vital, the contact and presence of the Divine, the realisation of the Divine in all things, surrender, devotion, the widening of the consciousness into the cosmic Consciousness, the Self one in all, the psychic and the spiritual transformation of the nature.
  ... the principle of this Yoga is not perfection of the human nature as it is but a psychic and spiritual transformation of all the parts of the being through the action of an inner consciousness and then of a higher consciousness which works on them, throws out the old movements or changes them into the image of its own and so transmutes lower into higher nature. It is not so much the perfection of the intellect as a transcendence of it, a transformation of the mind, the substitution of a larger greater principle of knowledge - and so with all the rest of the being.
    This is a slow and difficult process; the road is long and it is hard to establish even the necessary basis. The old existing nature resists and obstructs and difficulties rise one after another and repeatedly till they are overcome. It is therefore necessary to be sure that this is the path to which one is c alled before one fin ally decides to tread it.

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  As in a dark beginning of all things,
  A mute featureless semblance of the Unknown
  --
  And all that was destroyed must be rebuilt
  And old experience laboured out once more.
  --
  The calm delight that weds one soul to all,
  The key to the flaming doors of ecstasy.
  --
  Her self and all she was she had lent to men,
  Hoping her greater being to implant
  --
  From all of whom she was the star and stay;
  Too great to impart the peril and the pain,
  --
  Man only marks and God's all-seeing eyes.
  2.22
  --
  Her spirit opened to the Spirit in all,
  Her nature felt all Nature as its own.
  2.24
  Apart, living within, all lives she bore;
  Aloof, she carried in herself the world:

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   For, till now Mind has been the last term of the evolutionary consciousness Mind as developed in man is the highest instrument built up and organised by Nature through which the self-conscious being can express itself. That is why the Buddha said: Mind is the first of all principles, Mind is the highest of all principles: indeed Mind is the constituent of all principlesmana puvvangam dhamm1. The consciousness beyond mind has not yet been made a patent and dynamic element in the life upon earth; it has been glimpsed or entered into in varying degrees and modes by saints and seers; it has cast its derivative illuminations in the creative activities of poets and artists, in the finer and nobler urges of heroes and great men of action. But the utmost that has been achieved, the summit reached in that direction, as exampled in spiritual disciplines, involves a withdrawal from the evolutionary cycle, a merging and an absorption into the static status that is altogether beyond it, that lies, as it were, at the other extreme the Spirit in itself, Atman, Brahman, Sachchidananda, Nirvana, the One without a second, the Zero without a first.
   The first contact that one has with this static supra-reality is through the higher ranges of the mind: a direct and closer communion is established through a plane which is just above the mind the Overmind, as Sri Aurobindo c alls it. The Overmind dissolves or transcends the ego-consciousness which limits the being to its individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence there appears as a play of ever-shifting veils upon the face of one ineffable reality, as a mysterious cycle of perpetual creation and destructionit is the overwhelming vision given by Sri Krishna to Arjuna in the Gita. At the same time, the initial and most intense experience which this cosmic consciousness brings is the extreme relativity, contingency and transitoriness of the whole flux, and a necessity seems logic ally and psychologic ally imperative to escape into the abiding substratum, the ineffable Absoluteness.
   This has been the highest consummation, the supreme goal which the purest spiritual experience and the deepest aspiration of the human consciousness gener ally sought to attain. But in this view, the world or creation or Nature came in the end to be looked upon as fundament ally a product of Ignorance: ignorance and suffering and incapacity and death were declared to be the very h allmark of things terrestrial. The Light that dwells above and beyond can be made to shed for a while some kind of lustre upon the mortal darkness but never altogether to remove or change itto live in the full light, to be in and of the Light means to pass beyond. Not that there have not been other strands and types of spiritual experiences and aspirations, but the one we are considering has always struck the major chord and dominated and drowned all the rest.
   But the initial illusory consciousness of the Overmind need not at all lead to the static Brahmic consciousness or Sunyam alone. As a matter of fact, there is in this particular processes of consciousness a hiatus between the two, between Maya and Brahman, as though one has to leap from the one into the other somehow. This hiatus is filled up in Sri Aurobindo's Yoga by the principle of Supermind, not synthetic-analytic2 in knowledge like Overmind and the highest mental intelligence, but inescapably unitarian even in the utmost diversity. Supermind is the Truth-consciousness at once static and dynamic, self-existent and creative: in Supermind the Brahmic consciousness Sachchidanandais ever self-aware and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the Many still remain one, being and knowing themselves to be but various self-expressions of the One; it develops the spiritual archetypes, the divine names and forms of all individualisations of an evolving existence.
   SRI AUROBINDO
  --
   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 mutu ally 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 un alloyed 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 origin ally 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 fin ally 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.
   The apparent or actual result of the movement of Nescienceof Involutionhas been an increasing negation of the Spirit, but its hidden purpose is ultimately to embody the Spirit in Matter, to express here below in cosmic Time-Space the splendours of the timeless Reality. The material body came into existence bringing with it inevitably, as it seemed, mortality; it appeared even to be fashioned out of mortality, in order that in this very frame and field of mortality, Immortality, the eternal Spirit Consciousness which is the secret truth and reality in Time itself as well as behind it, might be established and that the Divine might be possessed, or rather, possess itself not in one unvarying mode of the static consciousness, as it does even now behind the cosmic play, but in the play itself and in the multiple mode of the terrestrial existence.
  --
   This then is the supreme secret, not the renunciation and annulment, but the transformation of the ordinary human nature : first of all, its psychicisation, that is to say, making it move and live and be in communion and identification with the light of the psychic being, and, secondly, through the soul and the ensouled mind and life and body, to open out into the supramental consciousness and let it come down here below and work and achieve.
   The soul or the true being in man uplifted in the supramental consciousness and at the same time coming forward to possess a divinised mind and life and body as an instrument and channel of its self-expression and an embodiment of the Divine Will and Purposesuch is the goal that Nature is seeking to realise at present through her evolutionary lan. It is to this labour that man has been c alled so that in and through him the destined transcendence and transformation can take place.

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   What is the world that Sri Aurobindo sees and creates? Poetry is after all passion. By passion I do not mean the fury of emotion nor the fume of sentimentalism, but what lies behind at their source, what lends them the force they have the sense of the "grandly real," the vivid and pulsating truth. What then is the thing that Sri Aurobindo has visualised, has endowed with a throbbing life and made a poignant reality? Victor Hugo said: Attachez Dieu au gibet, vous avez la croixTie God to the gibbet, you have the cross. Even so, infuse passion into a thing most prosaic, you create sublime poetry out of it. What is the dead matter that has found life and glows and vibrates in Sri Aurobindo's passion? It is something which appears to many poetic ally intractable, not amenable to aesthetic treatment, not usu ally, that is to say, nor in the supreme manner. Sri Aurobindo has thrown such a material into his poetic fervour and created a sheer beauty, a stupendous reality out of it. Herein lies the greatness of his achievement. Philosophy, however divine, and in spite of Milton, has been regarded by poets as "harsh and crabbed" and as such unfit for poetic delineation. Not a few poets indeed foundered upon this rock. A poet in his own way is a philosopher, but a philosopher chanting out his philosophy in sheer poetry has been one of the rarest spectacles.1 I can think of only one instance just now where a philosopher has almost succeeded being a great poet I am referring to Lucretius and his De Rerum Natura. Neither Shakespeare nor Homer had anything like philosophy in their poetic creation. And in spite of some inclination to philosophy and philosophical ideas Virgil and Milton were not philosophers either. Dante sought perhaps consciously and deliberately to philosophise in his Paradiso I Did he? The less Dante then is he. For it is his Inferno, where he is a passionate visionary, and not his Paradiso (where he has put in more thought-power) that marks the nee plus ultra of his poetic achievement.
   And yet what can be more poetic in essence than philosophy, if by philosophy we mean, as it should mean, spiritual truth and spiritual realisation? What else can give the full breath, the integral force to poetic inspiration if it is not the problem of existence itself, of God, Soul and Immortality, things that touch, that are at the very root of life and reality? What can most concern man, what can strike the deepest fount in him, unless it is the mystery of his own being, the why and the whither of it all? But mankind has been taught and trained to live merely or mostly on earth, and poetry has been treated as the expression of human joys and sorrows the tears in mortal things of which Virgil spoke. The savour of earth, the thrill of the flesh has been too sweet for us and we have forgotten other sweetnesses. It is always the human element that we seek in poetry, but we fail to recognise that what we obtain in this way is humanity in its lower degrees, its surface formulations, at its minimum magnitude.
   We do not say that poets have never sung of God and Soul and things transcendent. Poets have always done that. But what I say is this that presentation of spiritual truths, as they are in their own home, in other words, treated philosophic ally and yet in a supreme poetic manner, has always been a rarity. We have, indeed, in India the Gita and the Upanishads, great philosophical poems, if there were any. But for one thing they are on dizzy heights out of the reach of common man and for another they are idolised more as philosophy than as poetry. Doubtless, our Vaishnava poets sang of God and Love Divine; and Rabindranath, in one sense, a typical modern Vaishnava, did the same. And their songs are masterpieces. But are they not all human, too human, as the mad prophet would say? In them it is the human significance, the human manner that touches and moves us the spiritual significance remains esoteric, is suggested, is a matter of deduction. Sri Aurobindo has dealt with spiritual experiences in a different way. He has not clothed them in human symbols and allegories, in images and figures of the mere earthly and secular life: he presents them in their nakedness, just as they are seen and realised. He has not sought to tone down the rigour of truth with contrivances that easily charm and captivate the common human mind and heart. Nor has he indulged like so many poet philosophers in vague generalisations and colourless or too colourful truisms that do not embody a clear thought or rounded idea, a radiant judgment. Sri Aurobindo has given us in his poetry thoughts that are clear-cut, ideas beautifully chiselledhe is always luminously forceful.
   Take these Vedantic lines that in their limpidity and harmonious flow beat anything found in the fine French poet Lamartine:
  --
   He dwells within us all who dwells not in
   Aught that is.5
   It is the bare truth, "truth in its own home", as I have said already using a phrase of the ancient sages, that is formulated here without the prop of any external symbolism. There is no veil, no mist, no uncertainty or ambiguity. It is clarity itself, an almost scientific exactness and precision. In all this there is something of the straightness and fullness of vision that characterised the Vedic Rishis, something of their supernal genius which could mould speech into the very expression of what is beyond speech, which could sublimate the sm all and the finite into forms of the Vast and the Infinite. Mark how in these aphoristic lines embodying a deep spiritual experience, the inexpressible has been expressed with a luminous felicity:
   Delight that labours in its opposite,
  --
   To humanise the Divine, that is what we all wish to do; for the Divine is too lofty for us and we cannot look full into his face. We cry and supplicate to Rudra, "O dire Lord, show us that other form of thine that is benign and humane". all earthly imageries we lavish upon the Divine so that he may appear to us not as something far and distant and foreign, but, quite near, among us, as one of us. We take recourse to human symbolism often, because we wish to p alliate or hide the rigours of a supreme experience, not because we have no adequate terms for it. The same human or earthly terms could be used differently if we had a different consciousness. Thus the Vedic Rishis sought not to humanise the Divine, their purpose was rather to divinise the human. And their allegorical language, although rich in terrestrial figures, does not carry the impress and atmosphere of mere humanity and earthliness. For in reality the symbol is not merely the symbol. It is mere symbol in regard to the truth so long as we take our stand on the lower plane when we have to look at the truth through the symbol; but if we view it from the higher plane, from truth itself, it is no longer mere symbol but the very truth bodied forth. Whatever there is of symbolism on earth and its beauties, in sense and its enjoyments, is then transfigured into the expression of the truth, of the divinity itself. We then no longer speak in human language but in the language of the gods.
   We have been speaking of philosophy and the philosophic manner. But what are the exact implications of the words, let us ask again. They mean nothing more and nothing lessthan the force of thought and the mass of thought content. After all, that seems to be almost the whole difference between the past and the present human consciousness in so far at least as it has found expression in poetry. That element, we wish to point out, is precisely what the old-world poets lacked or did not care to possess or express or stress. A poet meant above all, if not all in all, emotion, passion, sensuousness, sensibility, nervous enthusiasm and imagination and fancy: remember the classic definition given by Shakespeare of the poet
   Of imagination all compact.. . .
   The poet's eye, in a fine frenzy rolling.8
  --
   Poetry as an expression of thought-power, poetry weighted with intelligence and rationalised knowledge that seems to me to be the end and drive, the secret sense of all the mystery of modern technique. The combination is risky, but not impossible. In the spiritual domain the Gita achieved this miracle to a considerable degree. Still, the power of intelligence and reason shown by Vyasa is of a special order: it is a sublimated function of the faculty, something aloof and other-worldly"introvert", a modern mind would term it that is to say, something a priori, standing in its own au thenticity and self-sufficiency. A modern intelligence would be more scientific, let us use the word, more matter-of-fact and sense-based: the mental light should not be confined in its ivory tower, however high that may be, but brought down and placed at the service of our perception and appreciation and explanation of things human and terrestrial; made immanent in the mundane and the ephemeral, as they are commonly c alled. This is not an impossibility. Sri Aurobindo seems to have done the thing. In him we find the three terms of human consciousness arriving at an absolute fusion and his poetry is a wonderful example of that fusion. The three terms are the spiritual, the intellectual or philosophical and the physical or sensational. The intellectual, or more gener ally, the mental, is the intermediary, the Paraclete, as he himself will c all it later on in a poem9 magnificently exemplifying the point we are trying to make out the agent who negotiates, bridges and harmonises the two other firmaments usu ally supposed to be antagonistic and incompatible.
   Indeed it would be wrong to associate any cold ascetic nudity to the spiritual body of Sri Aurobindo. His poetry is philosophic, abstract, no doubt, but every philosophy has its practice, every abstract thing its concrete application,even as the soul has its body; and the fusion, not mere union, of the two is very characteristic in him. The deepest and unseizable flights of thought he knows how to clo the with a Kalidasian richness of imagery, or a Keatsean gusto of sensuousness:
  --
   all the tragedy, the entire pathos of human life is concentrated in this line so simple, yet so grand:
   Son of man, thou hast crowned the life with the flowers that are scentless,
  --
   And yet, I should say, in all this it is not mere the human that is of supreme interest, but something which even in being human yet transcends it.
   And here, let me point out, the capital difference between the European or rather the Hellenic spirit and the Indian spirit. It is the Indian spirit to take stand upon divinity and thence to embrace and mould what is earthly and human. The Greek spirit took its stand pre-eminently on earth and what belongs to earth. In Europe Dante's was a soul spiritualised more than perhaps any other and yet his is not a Hindu soul. The utmost that he could say after all the experience of the tragedy of mortality was:
   Io no piangeva, sidentro impietrai13
  --
   The Greek sings of the humanity of man, the Indian the divinity of man. It is the Hellenic spirit that has very largely moulded our taste and we have forgotten that an equ ally poetic world exists in the domain of spiritual life, even in its very severity, as in that of earthly life and its sweetness. And as we are passionate about the earthly life, even so Sri Aurobindo has made a passion of the spiritual life. Poetry after all has a mission; the phrase "Art for Art's sake" may be made to mean anything. Poetry is not merely what is pleasing, not even what is merely touching and moving but what is at the same time, inspiring, invigorating, elevating. Truth is indeed beauty but it is not always the beauty that captivates the eye or the mere aesthetic sense.
   And because our Vedic poets always looked beyond humanity, beyond earth, therefore could they make divine poetry of humanity and what is of earth. Therefore it was that they were pervadingly so grandiose and sublime and puissant. The heroic, the epic was their natural element and they could not but express themselves in the grand manner Sri Aurobindo has the same outlook and it is why we find in him the ring of the old-world manner.

01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now the centre of this energy, the matrix of creativity is the soul itself, one's own soul. If you want to createlive, grow and be real-find yourself, be yourself. The simple old wisdom still remains the eternal wisdom. It is because we f all off from our soul that we wander into side-paths, paths that do not belong to our real nature and hence that lead to imitation and repetition, decay and death. This is what happens to what we c all common souls. The force of circumstances, the pressure of environment or simply the momentum of custom or habit compel them to choose the easiest and the readiest way that may lie before them. They do not consult the demand of the inner being but the requirement of the moment. Our bodily needs, our vital hungers and our mental prejudices obsess and obscure the impulsions that thrill the hidden spirit. We hasten to gratify the immediate and forget the eternal, we clutch at the shadow and let go the substance. We are carried away in the flux and tumult of life. It is a mixed and collective whirla Weltgeist that moves and governs us. We are helpless straws drifting in the current. But manhood demands that we stop and pause, pull ourselves out of the Maelstrom and be what we are. We must shape things as we want and not allow things to shape us as they want.
   Let each take cognisance of the godhead that is within him for self is Godand in the strength of the soul-divinity create his universe. It does not matter what sort of universe he- creates, so long as he creates it. The world created by a Buddha is not the same as that created by a Napoleon, nor should they be the same. It does not prove anything that I cannot become a Kalidasa; for that matter Kalidasa cannot become what I am. If you have not the genius of a Shankara it does not mean that you have no genius at all. Be and become yourselfma gridhah kasyachit dhanam, says the Upanishad. The fountain-head of creative genius lies there, in the free choice and the particular delight the self-determination of the spirit within you and not in the desire for your neighbours riches. The world has become dull and uniform and mechanical, since everybody endeavours to become not himself, but always somebody else. Imitation is servitude and servitude brings in grief.
   In one's own soul lies the very height and profundity of a god-head. Each soul by bringing out the note that is his, makes for the most wondrous symphony. Once a man knows what he is and holds fast to it, refusing to be drawn away by any necessity or temptation, he begins to uncover himself, to do what his inmost nature demands and takes joy in, that is to say, begins to create. Indeed there may be much difference in the forms that different souls take. But because each is itself, therefore each is grounded upon the fundamental equality of things. all our valuations are in reference to some standard or other set up with a particular end in view, but that is a question of the practical world which in no way takes away from the intrinsic value of the greatness of the soul. So long as the thing is there, the how of it does not matter. Infinite are the ways of manifestation and all of them the very highest and the most sublime, provided they are a manifestation of the soul itself, provided they rise and flow from the same level. Whether it is Agni or Indra, Varuna, Mitra or the Aswins, it is the same supreme and divine inflatus.
   The cosmic soul is true. But that truth is borne out, effectuated only by the truth of the individual soul. When the individual soul becomes itself fully and integr ally, by that very fact it becomes also the cosmic soul. The individuals are the channels through which flows the Universal and the Infinite in its multiple emphasis. Each is a particular figure, aspectBhava, a particular angle of vision of all. The vision is entire and the figure perfect if it is not refracted by the lower and denser parts of our being. And for that the individual must first come to itself and shine in its opal clarity and translucency.
   Not to do what others do, but what your soul impels you to do. Not to be others but your own self. Not to be anything but the very cosmic and infinite divinity of your soul. Therein lies your highest freedom and perfect delight. And there you are supremely creative. Each soul has a consortPrakriti, Naturewhich it creates out of its own rib. And in this field of infinite creativity the soul lives, moves and has its being.

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  An hour arrives when fail all Nature's means;
  Forced out from the protecting Ignorance
  --
  Through all the long ordeal of the race,
  Never a rarer creature bore his shaft,
  --
  Enveloped with its greatness all that came
  And gave a sense as of a greatened world:
  --
  Spiritual that can make all things divine.
  3.39
  --
  And dug more deep the gulf that all must cross.
  4.12
  --
  Where all must move between an ordered Chance
  And an uncaring blind Necessity,
  --
  An answering touch might shatter all measures made
  And earth sink down with the weight of the Infinite.
  --
  Arraigned by the dark Power that hates all bliss
  In the dire court where life must pay for joy,
  --
  Or, finding all life's golden meanings robbed,
  Compound with earth, struck from the starry list,

01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  It is not for salvation though liberation comes by it and all else may come; but these must not be our objects. The Divine alone is our object.
  To come to this Yoga merely with the idea of being a superman would be an act of vital egoism which would defeat its own object. Those who put this object in the front of their preoccupations invariably come to grief, spiritu ally and otherwise. The aim of this Yoga is, first, to enter into the divine consciousness by merging into it the separative ego (incident ally, in doing so one finds one's true individual self which is not the limited, vain and selfish human ego but a portion of the Divine) and, secondly, to bring down the supramental consciousness on earth to transform mind, life and body. all else can be only a result of these two aims, not the primary object of the Yoga.
  The only creation for which there is any place here is the supramental, the bringing of the divine Truth down on the earth, not only into the mind and vital but into the body and into
  Matter. Our object is not to remove all "limitations" on the expansion of the ego or to give a free field and make unlimited room for the fulfilment of the ideas of the human mind or the desires of the ego-centred life-force. None of us are here to "do as we like", or to create a world in which we sh all at last be able to do as we like; we are here to do what the Divine wills and to create a world in which the Divine Will can manifest its truth no longer deformed by human ignorance or perverted and mistranslated by vital desire. The work which the sadhak of the supramental Yoga has to do is not his own work for which he can lay down his own conditions, but the work of the Divine which he has to do according to the conditions laid down by the Divine. Our Yoga is not for our own sake but for the sake of the Divine. It is not our own personal manifestation that we are to seek, the manifestation of the individual ego freed from all bounds and from all bonds, but the manifestation of the Divine. Of that manifestation our own spiritual liberation, perfection, fullness is to be a result and a part, but not in any egoistic sense or for any ego-centred or self-seeking purpose.
  This liberation, perfection, fullness too must not be pursued for our own sake, but for the sake of the Divine.
  --
  You must go inside yourself and enter into a complete dedication to the spiritual life. all clinging to mental preferences must f all away from you, all insistence on vital aims and interests and attachments must be put away, all egoistic clinging to family, friends, country must disappear if you want to succeed in Yoga. Whatever has to come as outgoing energy or action, must proceed from the Truth once discovered and not from the lower mental or vital motives, from the Divine Will and not from personal choice or the preferences of the ego.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   White for Thy whiteness all desires burn.
   Ah, with what longing once again I turn!2
  --
   It is not merely by addressing the beloved as your goddess that you can attain this mysticism; the Elizabethan did that in merry abundance,ad nauseam.A finer temper, a more delicate touch, a more subtle sensitiveness and a kind of artistic wizardry are necessary to tune the body into a rhythm of the spirit. The other line of mysticism is common enough, viz., to express the spirit in terms and rhythms of the flesh. Tagore did that liber ally, the Vaishnava poets did nothing but that, the Song of Solomon is an exquisite example of that procedure. There is here, however, a difference in degrees which is an interesting feature worth noting. Thus in Tagore the reference to the spirit is evident, that is the major or central chord; the earthly and the sensuous are meant as the name and form, as the body to render concrete, living and vibrant, near and intimate what otherwise would perhaps be vague and abstract, afar, aloof. But this mundane or human appearance has a value in so far as it is a support, a pointer or symbol of the spiritual import. And the mysticism lies precisely in the play of the two, a hide-and-seek between them. On the other hand, as I said, the greater portion of Vaishnava poetry, like a precious and beautiful casket, no doubt, hides the spiritual import: not the pure significance but the sign and symbol are luxuriously elaborated, they are placed in the foreground in all magnificence: as if it was their very purpose to conceal the real meaning. When the Vaishnava poet says,
   O love, what more sh all I, sh all Radha speak,
  --
   they all give a very beautiful, a very poignant experience of love, but one does not know if it is love human or divine, if it is soul's love or mere bodily love.
   The famous Song of Solomon too is not on a different footing, when the poet cries:
  --
   one can explain that it is the Christ c alling the Church or God appealing to the human soul or one can simply find in it nothing more than a man pining for his woman. Anyhow I would not c all it spiritual poetry or even mystic poetry. For in itself it does not carry any double or oblique meaning, there is no suggestion that it is applicable to other fields or domains of consciousness: it is, as it were, monovalent. An allegory is never mysticism. There is more mysticism in Wordsworth, even in Shelley and Keats, than in Spenser, for example, who stands in this respect on the same ground as Bunyan in his The Pilgrim's Progress. Take Wordsworth as a Nature-worshipper,
   Breaking the silence of the seas
  --
   lightnings flash not, nor any earthly fire. For all
   that is bright is but the shadow of His brightness
   and by His shining all this shineth.14
   Or this one equ ally deep, luminous and revealing:
  --
   is one Spirit within all creatures but it shapeth
   itself to form and form; it is likewise outside these.15
  --
   Among the ancients, strictly speaking, the later classical Lucretius was a remarkable phenomenon. By nature he was a poet, but his mental interest lay in metaphysical speculation, in philosophy, and unpoetical business. He turned away from arms and heroes, wrath and love and, like Seneca and Aurelius, gave himself up to moralising and philosophising, delving 'into the mystery, the why and the how and the whither of it all. He chose a dangerous subject for his poetic inspiration and yet it cannot be said that his attempt was a failure. Lucretius was not a religious or spiritual poet; he was rather Marxian,atheistic, materialistic. The dialectical materialism of today could find in him a lot of nourishment and support. But whatever the content, the manner has made a whole difference. There was an idealism, a clarity of vision and an intensity of perception, which however scientific apparently, gave his creation a note, an accent, an atmosphere high, tense, aloof, ascetic, at times bordering on the supra-sensual. It was a high light, a force of consciousness that at its highest pitch had the ring and vibration of something almost spiritual. For the basic principle of Lucretius' inspiration is a large thought-force, a tense perception, a taut nervous reactionit is not, of course, the identity in being with the inner realities which is the h allmark of a spiritual consciousness, yet it is something on the way towards that.
   There have been other philosophical poets, a good number of them since thennot merely ration ally philosophical, as was the vogue in the eighteenth century, but metaphysic ally philosophical, that is to say, inquiring not merely into the phenomenal but also into the labyrinths of the noumenal, investigating not only what meets the senses, but also things that are behind or beyond. Amidst the earlier efflorescence of this movement the most outstanding philosopher poet is of course Dante, the Dante of Paradiso, a philosopher in the mediaeval manner and to the extent a lesser poet, according to some. Goe the is another, almost in the grand modern manner. Wordsworth is full of metaphysics from the crown of his head to the tip of his toe although his poetry, perhaps the major portion of it, had to undergo some kind of martyrdom because of it. And Shelley, the supremely lyric singer, has had a very rich undertone of thought-content genuinely metaphysical. And Browning and Arnold and Hardyindeed, if we come to the more moderns, we have to cite the whole host of them, none can be excepted.
  --
   The growth of a philosophical thought-content in poetry has been inevitable. For man's consciousness in its evolutionary march is driving towards a consummation which includes and presupposes a development along that line. The mot d'ordre in old-world poetry was "fancy", imaginationremember the famous lines of Shakespeare characterising a poet; in modern times it is Thought, even or perhaps particularly abstract metaphysical thought. Perceptions, experiences, realisationsof whatever order or world they may beexpressed in sensitive and aesthetic terms and figures, that is poetry known and appreciated familiarly. But a new turn has been coming on with an increasing insistencea definite time has been given to that, since the Renaissance, it is said: it is the growing importance of Thought or brain-power as a medium or atmosphere in which poetic experiences find a sober and clear articulation, a definite and strong formulation. Rationalisation of all experiences and realisations is the keynote of the modern mentality. Even when it is said that reason and rationality are not ultimate or final or significant realities, that the irrational or the submental plays a greater role in our consciousness and that art and poetry likewise should be the expression of such a mentality, even then, all this is said and done in and through a strong rational and intellectual stress and frame the like of which cannot be found in the old-world frankly non-intellectual creations.
   The religious, the mystic or the spiritual man was, in the past, more or Jess methodic ally and absolutely non-intellectual and anti-intellectual: but the modern age, the age of scientific culture, is tending to make him as strongly intellectual: he has to explain, not only present the object but show up its mechanism alsoexplain to himself so that he may have a total understanding and a firmer grasp of the thing which he presents and explains to others as well who demand a similar approach. He feels the necessity of explaining, giving the rationality the rationale the science, of his art; for without that, it appears to him, a solid ground is not given to the structure of his experience: analytic power, preoccupation with methodology seems inherent in the modern creative consciousness.
  --
   Man's consciousness is further to rise from the mental to over-mental regions. Accordingly, his life and activities and along with that his artistic creations too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is norm ally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up the lower functionings of the consciousness, which are intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a more luminous pattern, a more subtly articulated , form for the higher, vaster and deeper realities, truths and harmonies to express and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident reasons, for human reason or even intelligence is a double-edged instrument, it can make as well as mar, it has a light that most often and natur ally shuts off other higher lights beyond it. So it was bypassed, some kind of direct and immediate contact was sought to be established between the normal and the transcendental. The result was, as I have pointed out, a pure spiritual poetry, on the one hand, as in the Upanishads, or, on the other, religious poetry of various grades and denominations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much coloured and dominated by the latter. Vyasa was the great legendary figure in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Power. The exemplar of the manner is the Gita. Valmiki's represented a more ancient and primary inspiration, of a vast vital sensibility, something of the kind that was at the basis of Homer's genius. In Greece it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual power slowly began to find expression in the later poets, Sophocles and Euripides. But all these were very simple beginnings. The moderns go in for something more radical and totalitarian. The rationalising element instead of being an additional or subordinate or contri buting factor, must itself give its norm and form, its own substance and manner to the creative activity. Such is the present-day demand.
   The earliest preoccupation of man was religious; even when he concerned himself with the world and worldly things, he referred all that to the other world, thought of gods and goddesses, of after-death and other where. That also will be his last and ultimate preoccupation though in a somewhat different way, when he has passed through a process of purification and growth, a "sea-change". For although religion is an aspiration towards the truth and reality beyond or behind the world, it is married too much to man's actual worldly nature and carries always with it the shadow of profanity.
   The religious poet seeks to tone down or cover up the mundane taint, since he does not know how to transcend it tot ally, in two ways: (1) by a strong thought-element, the metaphysical way, as it may be c alled and (2) by a strong symbolism, the occult way. Donne takes to the first course, Blake the second. And it is the alchemy brought to bear in either of these processes that transforms the merely religious into the mystic poet. The truly spiritual, as I have said, is still a higher grade of consciousness: what I c all Spirit's own poetry has its own matter and mannerswabhava and swadharma. A nearest approach to it is echoed in those famous lines of Blake:
  --
   And all Thy formless glory turn to love
   And mould Thy love into a human face.17
  --
   This, I say, is something different from the religious and even from the mystic. It is away from the merely religious, because it is naked of the vesture of humanity (in spite of a human face that masks it at times) ; it is something more than the merely mystic, for it does not stop being a signpost or an indication to the Beyond, but is itself the presence and embodiment of the Beyond. The mystic gives us, we can say, the magic of the Infinite; what I term the spiritual, the spiritual proper, gives in addition the logic of the Infinite. At least this is what distinguishes modern spiritual consciousness from the ancient, that is, Upanishadic spiritual consciousness. The Upanishad gives expression to the spiritual consciousness in its original and pristine purity and perfection, in its essential simplicity. It did not buttress itself with any logic. It is the record of fundamental experiences and there was no question of any logical exposition. But, as I have said, the modern mind requires and demands a logical element in its perceptions and presentations. Also it must needs be a different kind of logic that can satisfy and satisfy wholly the deeper and subtler movements of a modern consciousness. For the philosophical poet of an earlier age, when he had recourse to logic, it was the logic of the finite that always gave him the frame, unless he threw the whole thing overboard and leaped straight into the occult, the illogical and the a logical, like Blake, for instance. Let me illustrate and compare a little. When the older poet explains indriyani hayan ahuh, it is an allegory he resorts to, it is the logic of the finite he marshals to point to the infinite and the beyond. The stress of reason is apparent and effective too, but the pattern is what we are norm ally familiar with the movement, we can say, is almost Aristotelian in its rigour. Now let us turn to the following:
   Our life is a holocaust of the Supreme. ||26.15||
  --
   The many-patterned ground of all we are. ||26.16||
   An idol of self is our mortality. ||26.17||
  --
   This is what I was trying to make out as the distinguishing trait of the real spiritual consciousness that seems to be developing in the poetic creation of tomorrow, e.g., it has the same rationality, clarity, concreteness of perception as the scientific spirit has in its own domain and still it is rounded off with a halo of magic and miracle. That is the nature of the logic of the infinite proper to the spiritual consciousness. We can have a Science of the Spirit as well as a Science of Matter. This is the Thought element or what corresponds to it, of which I was speaking, the philosophical factor, that which gives form to the formless or definition to that which is vague, a nearness and familiarity to that which is far and alien. The fullness of the spiritual consciousness means such a thing, the presentation of a divine name and form. And this distinguishes it from the mystic consciousness which is not the supreme solar consciousness but the nearest approach to it. Or, perhaps, the mystic dwells in the domain of the Divine, he may even be suffused with a sense of unity but would not like to acquire the Divine's nature and function. Norm ally and gener ally he embodies all the aspiration and yearning moved by intimations and suggestions belonging to the human mentality, the divine urge retaining still the human flavour. We can say also, using a Vedantic terminology, that the mystic consciousness gives us the tatastha lakshana, the nearest approximative attribute of the attri buteless; or otherwise, it is the hiranyagarbha consciousness which englobes the multiple play, the coruscated possibilities of the Reality: while the spiritual proper may be considered as prajghana, the solid mass, the essential lineaments of revelatory knowledge, the typal "wave-particles" of the Reality. In the former there is a play of imagination, even of fancy, a decorative aesthesis, while in the latter it is vision pure and simple. If the spiritual poetry is solar in its nature, we can say, by extending the analogy, that mystic poetry is characteristic ally lunarMoon representing the delight and the magic that Mind and mental imagination, suffused, no doubt, with a light or a reflection of some light from beyond, is capable of (the Upanishad speaks of the Moon being born of the Mind).
   To sum up and recapitulate. The evolution of the poetic expression in man has ever been an attempt at a return and a progressive approach to the spiritual source of poetic inspiration, which was also the original, though somewhat veiled, source from the very beginning. The movement has followed devious waysstrongly negative at timeseven like man's life and consciousness in general of which it is an organic member; but the ultimate end and drift seems to have been always that ideal and principle even when f allen on evil days and evil tongues. The poet's ideal in the dawn of the world was, as the Vedic Rishi sang, to raise things of beauty in heaven by his poetic power,kavi kavitv divi rpam sajat. Even a Satanic poet, the inaugurator, in a way, of modernism and modernistic consciousness, Charles Baudelaire, thus admonishes his spirit:
  --
   Poetry, actu ally however, has been, by and large, a profane and mundane affair: for it expresses the normal man's perceptions and feelings and experiences, human loves and hates and desires and ambitions. True. And yet there has also always been an attempt, a tendency to deal with them in such a way as can bring calm and puritykatharsisnot trouble and confusion. That has been the purpose of all Art from the ancient days. Besides, there has been a growth and development in the historic process of this katharsis. As by the sublimation of his bodily and vital instincts and impulses., man is gradu ally growing into the mental, moral and fin ally spiritual consciousness, even so the artistic expression of his creative activity has followed a similar line of transformation. The first and original transformation happened with religious poetry. The religious, one may say, is the profane inside out; that is to say, the religious man has almost the same tone and temper, the same urges and passions, only turned Godward. Religious poetry too marks a new turn and development of human speech, in taking the name of God human tongue acquires a new plasticity and flavour that transform or give a new modulation even to things profane and mundane it speaks of. Religious means at bottom the colouring of mental and moral idealism. A par allel process of katharsis is found in another class of poetic creation, viz., the allegory. allegory or parable is the stage when the higher and inner realities are expressed wholly in the modes and manner, in the form and character of the normal and external, when moral, religious or spiritual truths are expressed in the terms and figures of the profane life. The higher or the inner ideal is like a loose clothing upon the ordinary consciousness, it does not fit closely or fuse. In the religious, however, the first step is taken for a mingling and fusion. The mystic is the beginning of a real fusion and a considerable ascension of the lower into the higher. The philosopher poet follows another line for the same katharsisinstead of uplifting emotions and sensibility, he proceeds by thought-power, by the ideas and principles that lie behind all movements and give a pattern to all things existing. The mystic can be of either type, the religious mystic or the philosopher mystic, although often the two are welded together and cannot be very well separated. Let us illustrate a little:
   The spacious firmament on high,
   With all the blue ethereal sky,
   And spangled heavens, a shining frame,
  --
   They are all gone into the world of light
   And I alone sit lingering here, . . .
   O Father of eternal life, and all
   Created glories under Thee,
  --
   all vicious tinctures, that new fashioned
   I may rise up from death, before ram dead.22
   The allegorical element too finds here cleverly woven into the mystic ally religious texture. Here is another example of the mystic ally religious temper from Donne:
   For though through many streights, and lands I roame,
  --
   That all, which always is all every where,
   Which cannot sinne, and yet all sinnes must beare,
   Which cannot die, yet cannot chuse but die,
  --
   An allegorical structure has been transfused into a living and burning symbolism of an inner world.
   But all that is left far behind, when we hear a new voice announcing an altogether new manner, revelatory of the truly and supremely spiritual consciousness, not simply mystic or religious but magic ally occult and carved out of the highest if recondite philosophia:
   A finite movement of the Infinite
  --
   "They Are all Gone".
   "The Litanie"Divine Poems

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   What is Reason, the faculty that is said to be the proud privilege of man, the sovereign instrument he alone possesses for the purpose of knowing? What is the value of knowledge that Reason gives? For it is the manner of knowing, the particular faculty or instrument by which we know, that determines the nature and content of knowledge. Reason is the collecting of available sense-perceptions and a certain mode of working upon them. It has three component elements that have been defined as observation, classification and deduction. Now, the very composition of Reason shows that it cannot be a perfect instrument of knowledge; the limitations are the inherent limitations of the component elements. As regards observation there is a two-fold limitation. First, observation is a relative term and variable quantity. One observes through the prism of one's own observing faculty, through the bias of one's own personality and no two persons can have absolutely the same manner of observation. So Science has recognised the necessity of personal equation and has created an imaginary observer, a "mean man" as the standard of reference. And this already takes us far away from the truth, from the reality. Secondly, observation is limited by its scope. all the facts of the world, all sense-perceptions possible and actual cannot be included within any observation however large, however collective it may be. We have to go always upon a limited amount of data, we are able to construct only a partial and sketchy view of the surface of existence. And then it is these few and doubtful facts that Reason seeks to arrange and classify. That classification may hold good for certain immediate ends, for a temporary understanding of the world and its forces, either in order to satisfy our curiosity or to gain some practical utility. For when we want to consider the world only in its immediate relation to us, a few and even doubtful facts are sufficient the more immediate the relation, the more immaterial the doubtfulness and insufficiency of facts. We may quite confidently go a step in darkness, but to walk a mile we do require light and certainty. Our scientific classification has a background of uncertainty, if not, of falsity; and our deduction also, even while correct within a very narrow range of space and time, cannot escape the fundamental vices of observation and classification upon which it is based.
   It might be said, however, that the guarantee or sanction of Reason does not lie in the extent of its application, nor can its subjective nature (or ego-centric predication, as philosophers would term it) vitiate the validity of its conclusions. There is, in fact, an inherent unity and harmony between Reason and Reality. If we know a little of Reality, we know the whole; if we know the subjective, we know also the objective. As in the part, so in the whole; as it is within, so it is without. If you say that I will die, you need not wait for my actual death to have the proof of your statement. The generalising power inherent in Reason is the guarantee of the certitude to which it leads. Reason is valid, as it does not betray us. If it were such as anti-intellectuals make it out to be, we would be making nothing but false steps, would always remain entangled in contradictions. The very success of Reason is proof of its being a reliable and perfect instrument for the knowledge of Truth and Reality. It is beside the mark to prove otherwise, simply by analysing the nature of Reason and showing the fundamental deficiencies of that nature. It is rather to the credit of Reason that being as it is, it is none the less a successful and trustworthy agent.
   Now the question is, does Reason never fail? Is it such a perfect instrument as intellectualists think it to be? There is ground for serious misgivings. Reason says, for example, that the earth revolves round the sun: and reason, it is argued, is right, for we see that all the facts are conformableto it, even facts that were hitherto unknown and are now coming into our ken. But the difficulty is that Reason did not say that always in the past and may not say that always in the future. The old astronomers could explain the universe by holding quite a contrary theory and could fit into it all their astronomical data. A future scientist may come and explain the matter in quite a different way from either. It is only a choice of workable theories that Reason seems to offer; we do not know the fact itself, apart perhaps from exactly the amount that immediate sense-perception gives to each of us. Or again, if we take an example of another category, we may ask, does God exist? A candid Rationalist would say that he does not know although he has his own opinion about the matter. Evidently, Reason cannot solve all the problems that it meets; it can judge only truths that are of a certain type.
   It may be answered that Reason is a faculty which gives us progressive knowledge of the reality, but as a knowing instrument it is perfect, at least it is the only instrument at our disposal; even if it gives a false, incomplete or blurred image of the reality, it has the means and capacity of correcting and completing itself. It offers theories, no doubt; but what are theories? They are simply the gradu ally increasing adaptation of the knowing subject to the object to be known, the evolving revelation of reality to our perception of it. Reason is the power which carries on that process of adaptation and revelation; we can safely rely upon Reason and trust It to carry on its work with increasing success.
  --
   It may be retorted that if Reason is condemned, it is condemned by itself and by no other authority. all argumentation against Reason is a function of Reason itself. The deficiencies of Reason we find out by the rational faculty alone. If Reason was to die, it is because it consents to commit suicide; there is no other power that kills it. But to this our answer is that Reason has this miraculous power of self-destruction; or, to put it philosophic ally, Reason is, at best, an organ of self-criticism and perhaps the organ par excellence for that purpose. But criticism is one thing and creation another. And whether we know or act, it is fundament ally a process of creation; at least, without this element of creation there can be no knowledge, no act. In knowledge there is a luminous creativity, Revelation or Categorical Imperative which Reason does not and cannot supply but vaguely strains to seize. For that element we have to search elsewhere, not in Reason.
   Does this mean that real knowledge is irrational or against Reason? Not so necessarily. There is a super-rational power for knowledge and Reason may either be a channel or an obstacle. If we take our stand upon Reason and then proceed to know, if we take the forms and categories of Reason as the inviolable schemata of knowledge, then indeed Reason becomes an obstacle to that super-rational power. If, on the other hand, Reason does not offer any set-form from beforehand, does not insist upon its own conditions, is passive and simply receives and reflects what is given to it, then it becomes a luminous and sure channel for that higher and real knowledge.

01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   This much as regards what Sri Aurobindo is not doing; let us now turn and try to understand what he is doing. The distinguished man of action speaks of conquering Nature and fighting her. Adopting this war-like imagery, we can affirm that Sri Aurobindo's work is just such a battle and conquest. But the question is, what is nature and what is the kind of conquest that is sought, how are we to fight and what are the required arms and implements? A good general should foresee all this, frame his plan of campaign accordingly and then only take the field. The above-mentioned leader proposes ceaseless and unselfish action as the way to fight and conquer Nature. He who speaks thus does not know and cannot mean what he says.
   European science is conquering Nature in a way. It has attained to a certain kind and measure, in some fields a great measure, of control and conquest; but however great or striking it may be in its own province, it does not touch man in his more intimate reality and does not bring about any true change in his destiny or his being. For the most vital part of nature is the region of the life-forces, the powers of disease and age and death, of strife and greed and lust all the instincts of the brute in man, all the dark aboriginal forces, the forces of ignorance that form the very groundwork of man's nature and his society. And then, as we rise next to the world of the mind, we find a twilight region where falsehood masquerades as truth, where prejudices move as realities, where notions rule as ideals.
   This is the present nature of man, with its threefold nexus of mind and life and body, that stands there to be fought and conquered. This is the inferior nature, of which the ancients spoke, that holds man down inexorably to a lower dharma, imperfect mode of life the life that is and has been the human order till today. No amount of ceaseless action, however selflessly done, can move this wheel of Nature even by a hair's breadth away from the path that it has carved out from of old. Human nature and human society have been built up and are run by the forces of this inferior nature, and whatever shuffling and reshuffling we may make in its apparent factors and elements, the general scheme and fundamental form of life will never change. To displace earth (and to conquer nature means nothing less than that) and give it another orbit, one must find a fulcrum outside earth.
   Sri Aurobindo does not preach flight from life and a retreat into the silent and passive Infinite; the goal of life is not, in his view, the extinction of life. Neither is he satisfied on that account to hold that life is best lived in the ordinary round of its unregenerate dharma. If the first is a blind alley, the second is a vicious circle,both lead nowhere.
   Sri Aurobindo's sadhana starts from the perception of a Power that is beyond the ordinary nature yet is its inevitable master, a fulcrum, as we have said, outside the earth. For what is required first is the discovery and manifestation of a new soul-consciousness in man which will bring about by the very pressure and working out of its self-rule an absolute reversal of man's nature. It is the Asuras who are now holding sway over humanity, for man has allowed himself so long to be built in the image of the Asura; to dislodge the Asuras, the Gods in their sovereign might have to be forged in the human being and brought into play. It is a stupendous task, some would say impossible; but it is very far removed from quietism or passivism. Sri Aurobindo is in retirement, but it is a retirement only from the outward field of present physical activities and their apparent actualities, not from the true forces and action of life. It is the retreat necessary to one who has to go back into himself to conquer a new plane of creative power,an entrance right into the world of basic forces, of fundamental realities, into the flaming heart of things where all actualities are born and take their first shape. It is the discovery of a power-house of tremendous energism and of the means of putting it at the service of earthly life.
   And, properly speaking, it is not at all a school, least of all a mere school of thought, that is growing round Sri Aurobindo. It is rather the nucleus of a new life that is to come. Quite natur ally it has almost insignificant proportions at present to the outward eye, for the work is still of the nature of experiment and trial in very restricted limits, something in the nature of what is done in a laboratory when a new power has been discovered, but has still to be perfectly formulated in its process. And it is quite a mistake to suppose that there is a vigorous propaganda carried on in its behalf or that there is a large demand for recruits. Only the few, who possess the c all within and are impelled by the spirit of the future, have a chance of serving this high attempt and great realisation and standing among its first instruments and pioneer workers.
   ***

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  Covered the all-Wise who leads the unseeing world.
  Affiliated to cosmic Space and Time
  --
  This bodily appearance is not all;
  The form deceives, the person is a mask;
  --
  Of which all Nature's process is the art,
  The cosmic Worker set his secret hand
  --
  A gap was rent in the all-concealing vault;
  The conscious ends of being went rolling back:
  --
  It enveloped all Nature in a single glance,
  It looked into the very self of things;
  --
  Where all things dreamed by the mind are seen and true
  And all that the life longs for is drawn close.
  He saw the Perfect in their starry homes
  --
  And drew all Nature into its embrace.
  The mind leaned out to meet the hidden worlds:
  --
  And all that hides in an omnipotent Sleep.
  In the unceasing drama carried by Time
  --
  In all the sweetness of the gifts of life,
  Its large breath and pulse and thrill of hope and fear,
  --
  Of all that suffers to be still unknown
  And all that labours vainly to be born
  And all the sweetness none will ever taste
  And all the beauty that will never be.
  Inaudible to our deaf mortal ears
  --
  To utter the wisdom which exceeds all phrase:
  The kings of evil and the kings of good,
  --
  And all believed themselves spokesmen of God:
  The gods of light and titans of the dark
  --
  And all was known by the light of identity
  And Spirit was its own self-evidence.
  --
  And saw all things and creatures as itself
  And knew all thought and word as its own voice.
  There unity is too close for search and clasp
  --
  There all the truths unite in a single Truth,
  And all ideas rejoin Reality.
  There knowing herself by her own termless self,
  --
  He neared the still consciousness sustaining all.
  The voice that only by speech can move the mind
  --
  A subtle and all-knowing guest and guide,
  Till they too feel the need and will to change.
  --
  Faced all experience with unaltered peace.
  Indifferent to the sorrow and delight,
  --
  Calm and apart supported all that is:
  His spirit's stillness helped the toiling world.
  --
  On the crude material from which all is made
  And the refusal of Inertia's mass
  --
  Rained from the all-powerful Mystery above.
  Thence stooped the eagles of Omniscience.
  --
  And like a sky-flare showing all the ground
  A swift intuitive discernment shone.
  --
  A sudden messenger from the all-seeing tops,
  Traversed the soundless corridors of his mind
  --
  As if from a golden phial of the all-Bliss,
  A joy of light, a joy of sudden sight,
  --
  Pursuing all knowledge like a questing hound.
  A reporter and scribe of hidden wisdom talk,
  --
  The eyes with their closed lids that see all things,
  Appeared of the Architect who builds in trance.
  --
   all was made wide above, all lit below.
  In darkness' core she dug out wells of light,
  --
  The all-Blissful sat unknown within the heart;
  Earth's pains were the ransom of its prisoned delight.
  --
  A heavenly impetus quickened all his breast;
  The trudge of Time changed to a splendid march;

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  In the Yoga practised here the aim is to rise to a higher consciousness and to live out of the higher consciousness alone, not with the ordinary motives. This means a change of life as well as a change of consciousness. But all are not so circumstanced that they can cut loose from the ordinary life; they accept it therefore as a field of experience and self-training in the earlier stages of the sadhana. But they must take care to look at it as a field of experience only and to get free from the ordinary desires, attachments and ideas which usu ally go with it; otherwise it becomes a drag and hindrance on their sadhana. When one is not compelled by circumstances there is no necessity to continue the ordinary life.
  It is not helpful to abandon the ordinary life before the being is ready for the full spiritual life. To do so means to precipitate a struggle between the different elements and exasperate it to a point of intensity which the nature is not ready to bear. The vital elements in you have partly to be met by the discipline and experience of life, while keeping the spiritual aim in view and trying to govern life by it progressively in the spirit of Karmayoga.
  The best way to prepare oneself for the spiritual life when one has to live in the ordinary occupations and surroundings is to cultivate an entire equality and detachment and the samata of the Gita with the faith that the Divine is there and the Divine Will at work in all things even though at present under the conditions of a world of Ignorance. Beyond this are the Light and Ananda towards which life is working, but the best way for their advent and foundation in the individual being and nature is to grow in this spiritual equality. That would also solve your difficulty about things unpleasant and disagreeable. all unpleasantness should be faced with this spirit of samata.
  I may say briefly that there are two states of consciousness in either of which one can live. One is a higher consciousness which stands above the play of life and governs it; this is variously c alled the Self, the Spirit or the Divine. The other is the normal consciousness in which men live; it is something quite superficial, an instrument of the Spirit for the play of life. Those who live and act in the normal consciousness are governed entirely by the common movements of the mind and are natur ally subject to grief and joy and anxiety and desire or to everything else that makes up the ordinary stuff of life.
  Mental quiet and happiness they can get, but it can never be permanent or secure. But the spiritual consciousness is all light, peace, power and bliss. If one can live entirely in it, there is no question; these things become natur ally and securely his.
  But even if he can live partly in it or keep himself constantly open to it, he receives enough of this spiritual light and peace and strength and happiness to carry him securely through all the shocks of life. What one gains by opening to this spiritual consciousness, depends on what one seeks from it; if it is peace, one gets peace; if it is light or knowledge, one lives in a great light and receives a knowledge deeper and truer than any the normal mind of man can acquire; if it [is] strength or power, one gets a spiritual strength for the inner life or Yogic power to govern the outer work and action; if it is happiness, one enters into a beatitude far greater than any joy or happiness that the ordinary human life can give.
  There are many ways of opening to this Divine consciousness or entering into it. My way which I show to others is by a constant practice to go inward into oneself, to open by aspiration to the Divine and once one is conscious of it and its action to give oneself to It entirely. This self-giving means not to ask for anything but the constant contact or union with the Divine Consciousness, to aspire for its peace, power, light and felicity, but to ask nothing else and in life and action to be its instrument only for whatever work it gives one to do in the world. If one can once open and feel the Divine Force, the
  Power of the Spirit working in the mind and heart and body, the rest is a matter of remaining faithful to It, c alling for it always, allowing it to do its work when it comes and rejecting every other and inferior Force that belongs to the lower consciousness and the lower nature.
  Apart from external things there are two possible inner ideals which a man can follow. The first is the highest ideal of ordinary human life and the other the divine ideal of Yoga.

01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Him is not the proper attitude; but if it were absolutely forbidden to seek Him for these things, most people in the world would not turn towards Him at all. I suppose therefore it is allowed so that they may make a beginning - if they have faith, they may get what they ask for and think it a good thing to go on and then one day they may suddenly stumble upon the idea that this is after all not quite the one thing to do and that there are better ways and a better spirit in which one can approach the
  Divine. If they do not get what they want and still come to the
  --
  That involves something which throws all your reasoning out of gear. For these are aspects of the Divine Nature, powers of it, states of his being, - but the Divine Himself is something absolute, someone self-existent, not limited by his aspects, - wonderful and ineffable, not existing by them, but they existing because of him. It follows that if he attracts by his aspects, all the more he can attract by his very absolute selfness which is sweeter, mightier, profounder than any aspect. His peace, rapture, light, freedom, beauty are marvellous and ineffable, because he is himself magic ally, mysteriously, transcendently marvellous and ineffable. He can then be sought after for his wonderful and ineffable self and not only for the sake of one aspect or another of him. The only thing needed for that is, first, to arrive at a point when the psychic being feels this pull of the Divine in himself and, secondly, to arrive at the point when the mind, vital and each thing else begins to feel too that that was what it was wanting and the surface hunt after Ananda or what else was only an excuse for drawing the nature towards that supreme magnet.
  Your argument that because we know the union with the
  --
  That means what? That men, country, Truth and other things besides can be loved for their own sake and not for anything else, not for any circumstance or attendant quality or resulting enjoyment, but for something absolute that is either in them or behind their appearance and circumstance. The Divine is more than a man or woman, a stretch of land or a creed, opinion, discovery or principle. He is the Person beyond all persons, the
  Home and Country of all souls, the Truth of which truths are only imperfect figures. And can He then not be loved and sought for his own sake, as and more than these have been by men even in their lesser selves and nature?
  What your reasoning ignores is that which is absolute or tends towards the absolute in man and his seeking as well as in the Divine - something not to be explained by mental reasoning or vital motive. A motive, but a motive of the soul, not of vital desire; a reason not of the mind, but of the self and spirit. An asking too, but the asking that is the soul's inherent aspiration, not a vital longing. That is what comes up when there is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnaprem means when he says, "Not knowledge nor this nor that, but Krishna."
  --
  He is He. That is all about it.
  I have written all that only to explain what we mean when we speak of seeking the Divine for himself and not for anything else - so far as it is explicable. Explicable or not, it is one of the most dominant facts of spiritual experience. The c all to selfgiving is only an expression of this fact. But this does not mean that I object to your asking for Ananda. Ask for that by all means, so long as to ask for it is a need of any part of your being
  - for these are the things that lead on towards the Divine so long as the absolute inner c all that is there all the time does not push itself to the surface. But it is re ally that that has drawn from the beginning and is there behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine.
  I am not saying that there is to be no Ananda. The selfgiving itself is a profound Ananda and what it brings, carries in its wake an inexpressible Ananda - and it is brought by this method sooner than by any other, so that one can say almost,

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The supreme secret of the Gita, rahasyam uttamam, has presented itself to diverse minds in diverse forms. all these however f all, roughly speaking, into two broad groups of which one may be termed the orthodox school and the other the modem school. The orthodox school as represented, for example, by Shankara or Sridhara, viewed the Gita in the light of the spiritual discipline more or less current in those ages, when the purpose of life was held out to be emancipation from life, whether through desireless work or knowledge or devotion or even a combination of the three. The Modern School, on the other hand, represented by Bankim in Bengal and more thoroughly developed and systematised in recent times by Tilak, is inspired by its own Time-Spirit and finds in the Gita a gospel of life-fulfilment. The older interpretation laid stress upon a spiritual and religious, which meant therefore in the end an other-worldly discipline; the newer interpretation seeks to dynamise the more or less quietistic spirituality which held the ground in India of later ages, to set a premium upon action, upon duty that is to be done in our workaday life, though with a spiritual intent and motive.
   This neo-spirituality which might claim its sanction and authority from the real old-world Indian disciplinesay, of Janaka and Yajnavalkyalabours, however, in reality, under the influence of European activism and ethicism. It was this which served as the immediate incentive to our spiritual revival and revaluation and its impress has not been thoroughly obliterated even in the best of our modern exponents. The bias of the vital urge and of the moral imperative is apparent enough in the modernist conception of a dynamic spirituality. Fundament ally the dynamism is made to reside in the lan of the ethical man,the spiritual element, as a consciousness of supreme unity in the Absolute (Brahman) or of love and delight in God, serving only as an atmosphere for the mortal activity.

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   all movementswhe ther of thought or of life, whether in the individual or in the massproceed from a fundamental intuition which lies in the background as the logical presupposition, the psychological motive and the spiritual force. A certain attitude of the soul, a certain angle of vision is what is posited first; all other things all thoughts and feelings and activities are but necessary attempts to express, to demonstrate, to realise on the conscious and dynamic levels, in the outer world, the truth which has thus already been seized in some secret core of our being. The intuition may not, of course, be present to the conscious mind, it may not be ostensibly sought for, one may even deny the existence of such a preconceived notion and proceed to establish truth on a tabula rasa; none the less it is this hidden bias that judges, this secret consciousness that formulates, this unknown power that fashions.
   Now, what is the intuition that lies behind the movements of the new age? What is the intimate realisation, the underlying view-point which is guiding and modelling all our efforts and achievementsour science and art, our poetry and philosophy, our religion and society? For, there is such a common and fundamental note which is being voiced forth by the human spirit through all the multitude of its present-day activities.
   A new impulse is there, no one can deny, and it has vast possibilities before it, that also one need not hesitate to accept. But in order that we may best fructuate what has been spontaneously sown, we must first recognise it, be luminously conscious of it and develop it along its proper line of growth. For, also certain it is that this new impulse or intuition, however true and strong in itself, is still groping and erring and miscarrying; it is still wasting much of its energy in tentative things, in mere experiments, in even clear failures. The fact is that the intuition has not yet become an enlightened one, it is still moving, as we sh all presently explain, in the dark vital regions of man. And vitalism is natur ally and closely affianced to pragmatism, that is to say, the mere vital impulse seeks immediately to execute itself, it looks for external effects, for changes in the form, in the machinery only. Thus it is that we see in art and literature discussions centred upon the scheme of composition, as whether the new poetry should be lyrical or dramatic, popular or aristocratic, metrical or free of metre, and in practical life we talk of remodelling the state by new methods of representation and governance, of purging society by bills and legislation, of reforming humanity by a business pact.
   all this may be good and necessary, but there is the danger of leaving altogether out of account the one thing needful. We must then pause and turn back, look behind the apparent impulsion that effectuates to the Will that drives, behind the ideas and ideals of the mind to the soul that informs and inspires; we must carry ourselves up the stream and concentrate upon the original source, the creative intuition that lies hidden somewhere. And then only all the new stirrings that we feel in our heartour urges and ideals and visions will attain an effective clarity, an unshaken purpose and an inevitable achievement.
   That is to say, the change has been in the soul of man himself, the being has veered round and taken a new orientation. It is this which one must envisage, recognise and consciously possess, in order that one may best fulfil the c all of the age. But what we are doing instead is to observe the mere external signs and symbols and symptoms, to fix upon the distant quiverings, the echoes on the outermost rim, which are not always faithful representations, but very often distorted images of the truth and life at the centre and source and matrix. We must know that if there has been going on a redistribution and new-marsh alling of forces, it is because the fiat has come from the Etat Major.
  --
   So instead of the rational principle, the new age wants the principle of Nature or Life. Even as regards knowledge Reason is not the only, nor the best instrument. For animals have properly no reason; the nature-principle of knowledge in the animal is Instinct the faculty that acts so faultlessly, so marvellously where Reason can only pause and be perplexed. This is not to say that man is to or can go back to this primitive and animal function; but certainly he can replace it by something akin which is as natural and yet purified and self-consciousillumined instinct, we may say or Intuition, as Bergson terms it. And Nietzsche's definition of the Superman has also a similar orientation and significance; for, according to him, the Superman is man who has outgrown his Reason, who is not bound by the standards and the conventions determined by Reason for a special purpose. The Superman is one who has gone beyond "good and evil," who has shaken off from his nature and character elements that are "human, all too human"who is the embodiment of life-force in its absolute purity and strength and freedom.
   This then is the mantra of the new ageLife with Intuition as its guide and not Reason and mechanical efficiency, not Man but Superman. The right mantra has been found, the principle itself is irreproachable. But the interpretation, the application, does not seem to have been always happy. For, Nietzsche's conception of the Superman is full of obvious lacunae. If we have so long been adoring the intellectual man, Nietzsche asks us, on the other hand, to deify the vital man. According to him the superman is he who has (1) the supreme sense of the ego, (2) the sovereign will to power and (3) who lives dangerously. all this means an Asura, that is to say, one who has, it may be, dominion over his animal and vital impulsions in order, of course, that he may best gratify them but who has not purified them. Purification does not necessarily mean, annihilation but it does mean sublimation and transformation. So if you have to transcend man, you have to transcend egoism also. For a conscious egoism is the very characteristic of man and by increasing your sense of egoism you do not supersede man but simply aggrandise your humanity, fashion it on a larger, a titanic scale. And then the will to power is not the only will that requires fulfilment, there is also the will to knowledge and the will to love. In man these three fundamental constitutive elements coexist, although they do it, more often than not, at the expense of each other and in a state of continual disharmony. The superman, if he is to be the man "who has surmounted himself", must embody a poise of being in which all the three find a fusion and harmonya perfect synthesis. Again, to live dangerously may be heroic, but it is not divine. To live dangerously means to have eternal opponents, that is to say, to live ever on the same level with the forces you want to dominate. To have the sense that one has to fight and control means that one is not as yet the sovereign lord, for one has to strive and strain and attain. The supreme lord is he who is perfectly equanimous with himself and with the world. He has not to batter things into a shape in order to create. He creates means, he manifests. He wills and he achieves"God said 'let there be light' and there was light."
   As a matter of fact, the superman is not, as Nietzsche thinks him to be, the highest embodiment of the biological force of Nature, not even as modified and refined by the aesthetic and aristocratic virtues of which the higher reaches of humanity seem capable. For that is after all humanity only accentuated in certain other fundament ally human modes of existence. It does not carry far enough the process of surmounting. In reality it is not a surmounting but a new channelling. Instead of the ethical and intellectual man, we get the vital and aesthetic man. It may be a change but not a transfiguration.
   And the faculty of Intuition said to be the characteristic of the New Man does not mean all that it should, if we confine ourselves to Bergson's definition of it. Bergson says that Intuition is a sort of sympathy, a community of feeling or sensibility with the urge of the life-reality. The difference between the sympathy of Instinct and the sympathy of Intuition being that while the former is an unconscious or semi-conscious power, the latter is illumined and self-conscious. Now this view emphasises only the feeling-tone of Intuition, the vital sensibility that attends the direct communion with the life movement. But Intuition is not only purified feeling and sensibility, it is also purified vision and knowledge. It unites us not only with the movement of life, but also opens out to our sight the Truths, the fundamental realities behind that movement. Bergson does not, of course, point to any existence behind the continuous flux of life-power the elan vital. He seems to deny any static truth or truths to be seen and seized in any scheme of knowledge. To him the dynamic flow the Heraclitian panta reei is the ultimate reality. It is precisely to this view of things that Bergson owes his conception of Intuition. Since existence is a continuum of Mind-Energy, the only way to know it is to be in harmony or unison with it, to move along its current. The conception of knowledge as a fixing and delimiting of things is necessarily an anomaly in this scheme. But the question is, is matter the only static and separative reality? Is the flux of vital Mind-Energy the ultimate truth?
   Matter forms the lowest level of reality. Above it is the elan vital. Above the elan vital there is yet the domain of the Spirit. And the Spirit is a static substance and at the same a dynamic creative power. It is Being (Sat) that realises or expresses itself through certain typal nuclei or nodi of consciousness (chit) in a continuous becoming, in a flow of creative activity (ananda). The dynamism of the vital energy is only a refraction or precipitation of the dynamism of the spirit; and so also static matter is only the substance of the spirit concretised and solidified. It is in an uplift both of matter and vital force to their prototypesswarupa and swabhavain the Spirit that lies the real transformation and transfiguration of the humanity of man.
   This is the truth that is trying to dawn upon the new age. Not matter but that which forms the substance of matter, not intellect but a vaster consciousness that informs the intellect, not man as he is, an aberration in the cosmic order, but as he may and sh all be the embodiment and fulfilment of that orderthis is the secret Intuition which, as yet dimly envisaged, nevertheless secretly inspires all the human activities of today. Only, the truth is being interpreted, as we have said, in terms of vital life. The intellectual and physical man gave us one aspect of the reality, but neither is the vital and psychical man the complete reality. The one acquisition of this shifting of the viewpoint has been that we are now in touch with the natural and deeper movement of humanity and not as before merely with its artificial scaffolding. The Alexandrine civilisation of humanity, in Nietzsche's phrase, was a sort of divagation from nature, it was following a loop away from the direct path of natural evolution. And the new Renaissance of today has precisely corrected this aberration of humanity and brought it again in a line with the natural cosmic order.
   Certainly this does not go far enough into the motive of the change. The cosmic order does not mean mentalised vitalism which is also in its turn a section of the integral reality. It means the order of the spirit, it means the transfiguration of the physical, the vital and the intellectual into the supernal Substance, Power and Light of that Spirit. The real transcendence of humanity is not the transcendence of one or other of its levels but the total transcendence to an altogether different status and the transmutation of humanity in the mould of that statusnot a Nietzschean Titan nor a Bergsonian Dionysus but the tranquil vision and delight and dynamism of the Spirit the incarnation of a god-head.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   When we say one is conscious, we usu ally mean that one is conscious with the mental consciousness, with the rational intelligence, with the light of the brain. But this need not be always so. For one can be conscious with other forms of consciousness or in other planes of consciousness. In the average or normal man the consciousness is linked to or identified with the brain function, the rational intelligence and so we conclude that without this wakeful brain activity there can be no consciousness. But the fact is otherwise. The experiences of the mystic prove the point. The mystic is conscious on a level which we describe as higher than the mind and reason, he has what may be c alled the overhead consciousness. (Apart from the normal consciousness, which is named jagrat, waking, the Upanishad speaks of three other increasingly subtler states of consciousness, swapna, sushupti and turiya.)And then one can be quite unconscious, as in samadhi that can be sushupti or turiyaorparti ally consciousin swapna, for example, the external behaviour may be like that of a child or a lunatic or even a goblin. One can also remain norm ally conscious and still be in the superconscience. Not only so, the mystic the Yogican be conscious on infraconscious levels also; that is to say, he can enter into and identify with the consciousness involved in life and even in Matter; he can feel and realise his oneness with the animal world, the plant world and fin ally the world of dead earth, of "stocks and stones" too. For all these strands of existence have each its own type of consciousness and all different from the mode of mind which is norm ally known as consciousness. When St. Francis addresses himself to the brother Sun or the sister Moon, or when the Upanishad speaks of the tree silhouetted against the sky, as if stilled in trance, we feel there is something of this fusion and identification of consciousness with an infra-conscient existence.
   I said that the supreme artist is superconscious: his consciousness withdraws from the normal mental consciousness and becomes awake and alive in another order of consciousness. To that superior consciousness the artist's mentalityhis ideas and dispositions, his judgments and valuations and acquisitions, in other words, his normal psychological make-upserves as a channel, an instrument, a medium for transcription. Now, there are two stages, or rather two lines of activity in the processus, for they may be overlapping and practic ally simultaneous. First, there is the withdrawal and the in-gathering of consciousness and then its reappearance into expression. The consciousness retires into a secret or subtle worldWords-worth's "recollected in tranquillity"and comes back with the riches gathered or transmuted there. But the purity of the gold thus garnered and st alled in the artistry of words and sounds or lines and colours depends altogether upon the purity of the channel through which it has to pass. The mental vehicle receives and records and it can do so to perfection if it is perfectly in tune with what it has to receive and record; otherwise the transcription becomes mixed and blurred, a faint or confused echo, a poor show. The supreme creators are precisely those in whom the receptacle, the instrumental faculties offer the least resistance and record with absolute fidelity the experiences of the over or inner consciousness. In Shakespeare, in Homer, in Valmiki the inflatus of the secret consciousness, the inspiration, as it is usu ally termed, bears down, sweeps away all obscurity or contrariety in the recording mentality, suffuses it with its own glow and puissance, indeed resolves it into its own substance, as it were. And the difference between the two, the secret norm and the recording form, determines the scale of the artist's creative value. It happens often that the obstruction of a too critic ally observant and self-conscious brain-mind successfully blocks up the flow of something supremely beautiful that wanted to come down and waited for an opportunity.
   Artists themselves, almost invariably, speak of their inspiration: they look upon themselves more or less as mere instruments of something or some Power that is beyond them, beyond their normal consciousness attached to the brain-mind, that controls them and which they cannot control. This perception has been given shape in myths and legends. Goddess Saraswati or the Muses are, however, for them not a mere metaphor but concrete realities. To what extent a poet may feel himself to be a mere passive, almost inanimate, instrumentnothing more than a mirror or a sensitive photographic plateis illustrated in the famous case of Coleridge. His Kubla Khan, as is well known, he heard in sleep and it was a long poem very distinctly recited to him, but when he woke up and wanted to write it down he could remember only the opening lines, the rest having gone completely out of his memory; in other words, the poem was ready-composed somewhere else, but the transmitting or recording instrument was faulty and failed him. Indeed, it is a common experience to hear in sleep verses or musical tunes and what seem then to be very beautiful things, but which leave no trace on the brain and are not rec alled in memory.
  --
   But the Yogi is a wholly conscious being; a perfect Yogi is he who possesses a conscious and willed control over his instruments, he silences them, as and when he likes, and makes them convey and express with as little deviation as possible truths and realities from the Beyond. Now the question is, is it possible for the poet also to do something like that, to consciously create and not to be a mere unconscious or helpless channel? Conscious artistry, as we have said, means to be conscious on two levels of consciousness at the same time, to be at home in both equ ally and simultaneously. The general experience, however, is that of "one at a time": if the artist dwells more in the one, the other retires into the background to the same measure. If he is in the over-consciousness, he is only half-conscious in his brain consciousness, or even not conscious at allhe does not know how he has created, the sources or process of his creative activity, he is quite oblivious of them" gone through them all as if per saltum. Such seems to have been the case with the primitives, as they are c alled, the elemental poetsShakespeare and Homer and Valmiki. In some others, who come very near to them in poetic genius, yet not quite on a par, the instrumental intelligence is strong and active, it helps in its own way but in helping circumscribes and limits the original impulsion. The art here becomes consciously artistic, but loses something of the initial freshness and spontaneity: it gains in correctness, polish and elegance and has now a style in lieu of Nature's own naturalness. I am thinking of Virgil and Milton and Kalidasa. Dante's place is perhaps somewhere in between. Lower in the rung where the mental medium occupies a still more preponderant place we have intellectual poetry, poetry of the later classical age whose representatives are Pope and Dryden. We can go farther down and land in the domain of versificationalthough here, too, there can be a good amount of beauty in shape of ingenuity, cleverness and conceit: Voltaire and Delille are of this order in French poetry.
   The three or four major orders I speak of in reference to conscious artistry are exampled characteristic ally in the history of the evolution of Greek poetry. It must be remembered, however, at the very outset that the Greeks as a race were nothing if not rational and intellectual. It was an element of strong self-consciousness that they brought into human culture that was their special gift. Leaving out of account Homer who was, as I said, a primitive, their classical age began with Aeschylus who was the first and the most spontaneous and intuitive of the Great Three. Sophocles, who comes next, is more balanced and self-controlled and pregnant with a reasoned thought-content clothed in polished phrasing. We feel here that the artist knew what he was about and was exercising a conscious control over his instruments and materials, unlike his predecessor who seemed to be completely carried away by the onrush of the poetic enthousiasmos. Sophocles, in spite of his artistic perfection or perhaps because of it, appears to be just a little, one remove, away from the purity of the central inspiration there is a veil, although a thin transparent veil, yet a veil between which intervenes. With the third of the Brotherhood, Euripides, we slide lower downwe arrive at a predominantly mental transcription of an experience or inner conception; but something of the major breath continues, an aura, a rhythm that maintains the inner contact and thus saves the poetry. In a subsequent age, in Theocritus, for example, poetry became truly very much 'sicklied o'er with the pale cast of thought', so much of virtuosity and precocity entered into it; in other words, the poet then was an excessively self-conscious artist. That seems to be the general trend of all literature.
   But should there be an inherent incompatibility between spontaneous creation and self-consciousness? As we have seen, a harmony and fusion can and do happen of the superconscious and the norm ally conscious in the Yogi. Likewise, an artist also can be wakeful and transparent enough so that he is conscious on both the levels simultaneouslyabove, he is conscious of the source and origin of his inspiration, and on the level plain he is conscious of the working of the instrument, how the vehicle transcribes and embodies what comes from elsewhere. The poet's consciousness becomes then divalent as it werethere is a sense of absolute passivity in respect of the receiving apparatus and coupled and immisced with it there is also the sense of dynamism, of conscious agency as in his secret being he is the master of his apparatus and one with the Inspirerin other words, the poet is both a seer (kavih) and a creator or doer (poits).
   Not only so, the future development of the poetic consciousness seems inevitably to lead to such a consummation in which the creative and the critical faculties will not be separate but form part of one and indivisible movement. Historic ally, human consciousness has grown from unconsciousness to consciousness and from consciousness to self-consciousness; man's creative and artistic genius too has moved pari passu in the same direction. The earliest and primitive poets were mostly unconscious, that is to say, they wrote or said things as they came to them spontaneously, without effort, without reflection, they do not seem to know the whence and wherefore and whither of it all, they know only that the wind bloweth as it listeth. That was when man had not yet eaten the fruit of knowledge, was still in the innocence of childhood. But as he grew up and progressed, he became more and more conscious, capable of exerting and exercising a deliberate will and initiating a purposive action, not only in the external practical field but also in the psychological domain. If the earlier group is c alled "primitives", the later one, that of conscious artists, usu ally goes by the name of "classicists." Modern creators have gone one step farther in the direction of self-consciousness, a return upon oneself, an inlook of full awareness and a free and alert activity of the critical faculties. An unconscious artist in the sense of the "primitives" is almost an impossible phenomenon in the modern world. all are scientists: an artist cannot but be consciously critical, deliberate, purposive in what he creates and how he creates. Evidently, this has cost something of the old-world spontaneity and supremacy of utterance; but it cannot be helped, we cannot comm and the tide to roll back, Canute-like. The feature has to be accepted and a remedy and new orientation discovered.
   The modern critical self-consciousness in the artist originated with the Romantics. The very essence of Romanticism is curiosity the scientist's pleasure in analysing, observing, experimenting, changing the conditions of our reactions, mental or sentimental or even nervous and physical by way of discovery of new and unforeseen or unexpected modes of "psychoses" or psychological states. Goethe, Wordsworth, Stendhal represented a mentality and initiated a movement which led logic ally to the age of Hardy, Housman and Bridges and in the end to that of Lawrence and Joyce, Ezra Pound and Eliot and Auden. On the Continent we can consider Flaubert as the last of the classicists married to the very quintessence of Romanticism. A hard, self-regarding, self-critical mentality, a cold scalpel-like gaze that penetrates and upturns the reverse side of things is intimately associated with the poetic genius of M allarm and constitutes almost the whole of Valry's. The impassioned lines of a very modern poet like Aragon are also characterised by a consummate virtuosity in chiselled artistry, conscious and deliberate and willed at every step and turn.
   The consciously purposive activity of the poetic consciousness in fact, of all artistic consciousness has shown itself with a clear and unambiguous emphasis in two directions. First of all with regard to the subject-matter: the old-world poets took things as they were, as they were obvious to the eye, things of human nature and things of physical Nature, and without questioning dealt with them in the beauty of their normal form and function. The modern mentality has turned away from the normal and the obvious: it does not accept and admit the "given" as the final and definitive norm of things. It wishes to discover and establish other norms, it strives to bring about changes in the nature and condition of things, envisage the shape of things to come, work for a brave new world. The poet of today, in spite of all his effort to remain a pure poet, in spite of Housman's advocacy of nonsense and not-sense being the essence of true Art, is almost invariably at heart an incorrigible prophet. In revolt against the old and established order of truths and customs, against all that is norm ally 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.
   Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only we have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive concentration of the self-consciousness, nor, of course, in a f alling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to render adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-powerful subconscient. Many of our poets and artists have been influenced by this power, some even sought to enter into that region and become its denizens. But artistic inspiration is an emanation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.
   That is what is wanted at present in the artistic world the true inspiration, the breath from higher altitudes. And here comes the role of the mystic, the Yogi. The sense of evolution, the march of human consciousness demands and prophesies that the future poet has to be a mysticin him will be fulfilled the travail of man's conscious working. The self-conscious craftsman, the tireless experimenter with his adventurous analytic mind has sharpened his instrument, made it supple and elastic, tempered, refined and enriched it; that is comparable to what we c all the aspiration or c all from below. Now the Grace must descend and fulfil. And when one rises into this higher consciousness beyond the brain and mind, when one lives there habitu ally, one knows the why and the how of things, one becomes a perfectly conscious operator and still retains all spontaneity and freshness and wonder and magic that are usu ally associated with inconscience and irreflection. As there is a spontaneity of instinct, there is likewise also a spontaneity of vision: a child is spontaneous in its movements, even so a seer. Not only so, the higher spontaneity is more spontaneous, for the higher consciousness means not only awareness but the free and untrammelled activity and expression of the truth and reality it is.
   Genius had to be gener ally more or less unconscious in the past, because the instrument was not ready, was clogged as it were with its own lower grade movements; the higher inspiration had very often to bypass it, or rob it of its serviceable materials without its knowledge, in an almost clandestine way. Wherever it was awake and vigilant, we have seen it causing a diminution in the poetic potential. And yet even so, it was being prepared for a greater role, a higher destiny it is to fulfil in the future. A conscious and full participation of a refined and transparent and enriched instrument in the delivery of superconscious truth and beauty will surely mean not only a new but the very acme of aesthetic creation. We thus foresee the age of spiritual art in which the sense of creative beauty in man will find its culmination. Such an art was only an exception, something secondary or even tertiary, kept in the background, suggested here and there as a novel strain, c alled "mystic" to express its unfamiliar nature-unless, of course, it was openly and obviously scriptural and religious.
   I have spoken of the source of inspiration as essenti ally and origin ally being a super-consciousness or over-consciousness. But to be more precise and accurate I should add another source, an inner consciousness. As the super-consciousness is imaged as lying above the normal consciousness, so the inner consciousness may be described as lying behind or within it. The movement of the inner consciousness has found expression more often and more largely than that of over-consciousness in the artistic creation of the past : and that was in keeping with the nature of the old-world inspiration, for the inspiration that comes from the inner consciousness, which can be considered as the lyrical inspiration, tends to be natur ally more "spontaneous", less conscious, since it does not at all go by the path of the head, it evades that as much as possible and goes by the path of the heart.
   But the evolutionary urge, as I have said, has always been to bring down or instil more and more light and self-consciousness into the depths of the heart too: and the first result has been an intellectualisation, a rationalisation of the consciousness, a movement of scientific observation and criticism which very natur ally leads to a desiccation of the poetic enthusiasm and fervour. But a period of transcendence is in gestation. all efforts of modern poets and craftsmen, even those that seem apparently queer, bizarre and futile, are at bottom a travail for this transcendence, including those that seem contradictory to it.
   Whether the original and true source of the poet's inspiration lies deep within or high above, all depends upon the mediating instrument the mind (in its most general sense) and speech for a successful transcription. Man's ever-growing consciousness demanded also a conscious development and remoulding of these two factors. A growth, a heightening and deepening of the consciousness meant inevitably a movement towards the spiritual element in things. And that means, we have said, a twofold change in the future poet's make-up. First as regards the substance. The revolutionary shift that we notice in modern poets towards a completely new domain of subject-matter is a signpost that more is meant than what is expressed. The superficialities and futilities that are dealt with do not in their outward form give the real trend of things. In and through all these major and constant preoccupation of our poets is "the pain of the present and the passion for the future": they are, as already stated, more prophets than poets, but prophets for the moment crying in the wildernessalthough some have chosen the path of denial and revolt. They are all looking ahead or beyond or deep down, always yearning for another truth and reality which will explain, justify and transmute the present calvary of human living. Such an acute tension of consciousness has necessitated an overhauling of the vehicle of expression too, the creation of a mode of expressing the inexpressible. For that is indeed what human consciousness and craft are aiming at in the present stage of man's evolution. For everything, almost everything that can be norm ally expressed has been expressed and in a variety of ways as much as is possible: that is the history of man's aesthetic creativity. Now the eye probes into the unexpressed world; for the artist too the Upanishadic problem has cropped up:
   By whom impelled does the mind f all to its target, what is the agent that is behind the eye and sees through the eyes, what is the hearing and what the speech that their respective sense organs do not and cannot convey and record adequately or at all?
   Like the modern scientist the artist or craftsman too of today has become a philosopher, even a mystic philosopher. The subtler and higher ranges of consciousness are now the object of inquiry and investigation and expression and revelation for the scientist as well as for the artist. The external sense-objects, the phenomenal movements are symbols and signposts, graphs and pointer-readings of facts and realities that lie hidden, behind or beyond. The artist and the scientist are occult alchemists. What to make of this, for example:
  --
   from all altars, sw allowed in a path of power by the wrath
   that wrecks the pirates in the Narrow Seas,.. . .
  --
   all things uncomely and broken, all things worn out and old,
   and the imaginative idealist, the romantic ally spiritual poet says that these or
  --
   all, all the dark spots and blotches on the fair face of earth and humanity
   Are wronging your image that blossoms a rose in the deeps of my heart.
  --
   In other words, the tension in the human consciousness has been raised to the nth power, the heat of a brooding consciousness is about to lead it to an outburst of new creationsah tapastaptva. Human self-consciousness, the turning of oneself upon oneself, the probing and projecting of oneself into oneselfself-consciousness raised so often to the degree of self-torture, marks the acute travail of the spirit. The thousand "isms" and "logies" that pullulate in all fields of life, from the political to the artistic or even the religious and the spiritual indicate how the human laboratory is working at white heat. They are breaches in the circuit of the consciousness, volcanic eruptions from below or cosmic-ray irruptions from above, tearing open the normal limit and boundaryBaudelaire's couvercle or the "golden lid" of the Upanishads-disclosing and bringing into the light of common day realities beyond and unseen till now.
   Ifso long the poet was more or less a passive, a half-conscious or unconscious intermediary between the higher and the lower lights and delights, his role in the future will be better fulfilled when he becomes fully aware of it and consciously moulds and directs his creative energies. The poet is and has to be the harbinger and minstrel of unheard-of melodies: he is the fashioner of the creative word that brings down and embodies the deepest aspirations and experiences of the human consciousness. The poet is a missionary: he is missioned by Divine Beauty to radiate upon earth something of her charm and wizardry. The fullness of his role he can only play up when he is fully conscious for it is under that condition that all obstructing and obscuring elements lying across the path of inspiration can be completely and wholly eradicated: the instrument purified and tempered and transmuted can hold and express golden truths and beauties and puissances that otherwise escape the too human mould.
   "The Last Voyage" by Charles Williams-A Little Book of Modern Verse, (Faber and Faber).

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  A deathbound littleness is not all we are:
  Immortal our forgotten vastnesses
  --
  And the long march of all-revealing Time.
  
10.25
  --
  The truth of all these cryptic shows in Space,
  The Real towards which our strivings move,
  --
    But all is screened, subliminal, mystical;
  It needs the intuitive heart, the inward turn,
  --
  Invades from all this beauty that must die.
  Alarmed by the sorrow dragging at her feet
  --
  Herself and all of which she is the sign.
  An inarticulate whisper drives her steps
  --
  Then is she moved to all that she is not
  And stretches arms to what was never hers.
  --
  Just is her claim the all-witnessing Gods approve,
  Clear in a greater light than reason owns:
  --
   all that transpires on earth and all beyond
  Are parts of an illimitable plan
  --
  Missing its aim is all that it can speak
  Or a fragment of the universal word.
  --
  Awake to a motion of all-seeing Force,
  The slow outcome of the long ambiguous years
  --
  A mighty Guidance leads us still through all.
  After we have served this great divided world
  --
     all here where each thing seems its lonely self
  Are figures of the sole transcendent One:
  --
  We accept its face and pass by all it means;
  A part is seen, we take it for the whole.
  --
  Of all the marvel and beauty that are hers,
  Only a darkened little we can feel.
  --
  To her he abandons all to make her great.
  He hopes in her to find himself anew,
  --
  And watches all, the Witness of her scene.
  A supernumerary on her stage,
  --
  He grows through her in all his being's powers;
  He reads by her God's hidden aim in things.
  --
  And all she does drapes with his own delight.
  
13.25
  --
  He leans on her for all he does and is:
  He builds on her largesses his proud fortunate days
  --
  Makes all reflect her whims; all is their play:
  This whole wide world is only he and she.
  --
  The Two who are one are the secret of all power,
  The Two who are one are the might and right in things.
  --
  His sanctioning name initials all her works;
  His silence is his signature to her deeds;
  --
  Where all is deep and strange to the eyes that see
  And Nature's common forms are marvel-wefts,
  --
  And all by which we find or lose ourselves,
  Things sweet and bitter, magnificent and mean,
  --
  He is her dependent, all his means are hers;
  Nothing without her he can, she rules him still.
  --
  In all experience meets her blissful hands;
  On his heart he bears the happiness of her tread
  --
  And gives consent to all that she can wish;
  Whatever she desires he wills to be:
  --
  The all-Conscious ventured into Ignorance,
  The all-Blissful bore to be insensible.
  Incarnate in a world of strife and pain,
  --
  He lives in all, who lived in his Vast alone;
  Space is himself and Time is only he.
  --
   But meanwhile all is a shadow cast by a dream
  And to the musing and immobile spirit
  --
  In the single light of an all-witnessing Soul.
   This was his compact with his mighty mate,
  --
  Where all seems sure and, even when changed, the same,
  Even though the end is left for ever unknown
  --
  His goal is fixed outside all present maps.
  But none learns whither through the unknown he sails

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In an age when Reason was considered as the highest light given to man, Tagore pointed to the Vision of the mystics as always the still greater light; when man was elated with undreamt-of worldly success, puffed up with incomparable material possessions and powers, Tagore's voice rang clear and emphatic in tune with the cry of the ancients: "What sh all I do with all this mass of things, if I am not made immortal by that?" When men, in their individual as well as collective egoism, were scrambling for earthly gains and hoards, he held before them vaster and cleaner horizons, higher and deeper ways of being and living, maintained the sacred sense of human solidarity, the living consciousness of the Divine, one and indivisible. When the Gospel of Power had all but hypnotised men's minds, and Superman or God-man came to be equated with the Titan, Tagore saw through the falsehood and placed in front and above all the old-world eternal verities of love and self-giving, harmony and mutuality, sweetness and light. When pessimism, cynicism, agnosticism struck the major chord of human temperament, and grief and frustration and death and decay were taken as a matter of course to be the inevitable order of earthlylifebhasmantam idam shariramhe continued to sing the song of the Rishis that Ananda and Immortality are the breath of things, the birth right of human beings. When Modernism declared with a certitude never tobe contested that Matter is Brahman, Tagore said with the voice of one who knows that Spirit is Brahman.
   Tagore is in direct line with those bards who have sung of the Spirit, who always soared high above the falsehoods and uglinesses of a merely mundane life and lived in the undecaying delights and beauties of a diviner consciousness. Spiritual reality was the central theme of his poetic creation: only and natur ally he viewed it in a special way and endowed it with a special grace. We know of another God-intoxicated man, the Jewish philosopher Spinoza, who saw things sub specie aeternitatis, under the figure or mode of eternity. Well, Tagore can be said to see things, in their essential spiritual reality, under the figure or mode of beauty. Keats indeed spoke of truth being beauty and beauty truth. But there is a great difference in the outlook and inner experience. A worshipper of beauty, unless he rises to the Upanishadic norm, is prone to become sensuous and pagan. Keats was that, Kalidasa was that, even Shelley was not far different. The spiritual vein in all these poets remains secondary. In the old Indian master, it is part of his intellectual equipment, no doubt, but nothing much more than that. In the other two it comes in as strange flashes from an unknown country, as a sort of irruption or on the peak of the poetic afflatus or enthousiasmos.
   The world being nothing but Spirit made visible is, according to Tagore, fundament ally a thing of beauty. The scars and spots that are on the surface have to be removed and mankind has to repossess and clo the itself with that mantle of beauty. The world is beautiful, because it is the image of the Beautiful, because it harbours, expresses and embodies the Divine who is Beauty supreme. Now by a strange alchemy, a wonderful effect of polarisation, the very spiritual element in Tagore has made him almost a pagan and even a profane. For what are these glories of Nature and the still more exquisite glories that the human body has captured? They are but vibrations and modulations of beauty the delightful names and forms of the supreme Lover and Beloved.
   Socrates is said to have brought down Philosophy from Heaven to live among men upon earth. A similar exploit can be ascribed to Tagore. The Spirit, the bare transcendental Reality contemplated by the orthodox Vedantins, has been brought nearer to our planet, close to human consciousness in Tagore's vision, being clothed in earth and flesh and blood, made vivid with the colours and contours of the physical existence. The Spirit, yes and by all means, but not necessarily asceticism and monasticism. So Tagore boldly declared in those famous lines of his:
   Mine is not the deliverance achieved through mere renunciation. Mine rather the freedom that tastes itself in a thousand associations.1
   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 c all them, have done-that in poetising and aesthetising the spiritual truth and reality, in trying to make it human and terrestrial, he has diminished and diluted the original substance, in endeavouring to render the diamond iridescent, he has turned it into a baser alloy. Tagore's is a poetic soul, it must be admitted; and it is not necessary that one should find in his ideas and experiences and utterances the cent per cent accuracy and inevitability of a Yogic consciousness. Still his major perceptions, those that count, stand and are borne out by the highest spiritual realisation.
   Tagore is no inventor or innovator when he posits Spirit as Beauty, the spiritual consciousness as the ardent rhythm of ecstasy. This experience is the very core of Vaishnavism and for which Tagore is sometimes c alled a Neo-Vaishnava. The Vaishnava sees the world pulsating in glamorous beauty as the Lila (Play) of the Lord, and the Lord, God himself, is nothing but Love and Beauty. Still Tagore is not all Vaishnava or merely a Vaishnava; he is in addition a modern (the carping voice will say, there comes the dilution and adulteration)in the sense that problems exist for himsocial, political, economic, national, humanitarianwhich have to be faced and solved: these are not merely mundane, but woven into the texture of the fundamental problem of human destiny, of Soul and Spirit and God. A Vaishnava was, in spite of his acceptance of the world, an introvert, to use a modern psychological phrase, not necessarily in the pejorative sense, but in the neutral scientific sense. He looks upon the universe' and human life as the play of the Lord, as an actuality and not mere illusion indeed; but he does not participate or even take interest in the dynamic working out of the world process, he does not care to know, has no need of knowing that there is a terrestrial purpose and a diviner fulfilment of the mortal life upon earth. The Vaishnava dwells more or less absorbed in the Vaikuntha of his inner consciousness; the outer world, although real, is only a symbolic shadowplay to which he can but be a witness-real, is only a nothing more.
   A modern idealist of the type of a reformer would not be satisfied with that role. If he is merely a moralist reformer, he will revolt against the "witness business", c alling it a laissez-faire mentality of bygone days. A spiritual reformer would ask for morea dynamic union with the Divine Will and Consciousness, not merely a passive enjoyment in the Bliss, so that he may be a luminous power or agent for the expression of divine values in things mundane.
   Not the acceptance of the world as it is, not even a joyous acceptance, viewing it as an inexplicable and mysterious and magic play of, God, but the asp ration and endeavour to change it, mould it in the pattern of its inner divine realities for there are such realities which seek expression and embodiment in earthly life that is the great mission and labour of humanity and that is all the meaning of man's existence here below. And Tagore is one of the great prophets and labourers who had the vision of the shape of things to come and worked for it. Only it must be noted, as I have already said, that unlike mere moral reformists or scientific planners, Tagore grounded himself upon the eternal ancient truths that "age cannot wither nor custom stale"the divine truths of the Spirit.
   Tagore was a poet; this poetic power of his he put in the service of the great cause for the divine uplift of humanity. Natur ally, it goes without saying, his poetry did not preach or propagandize the truths for which he stoodhe had a fine and powerful weapon in his prose to do the work, even then in a poetic way but to sing them. And he sang them not in their philosophical bareness, like a Lucretius, or in their sheer transcendental austerity like some of the Upanishadic Rishis, but in and through human values and earthly norms. The especial aroma of Tagore's poetry lies exactly here, as he himself says, in the note of unboundedness in things bounded that it describes. A mundane, profane sensuousness, Kalidasian in richness and sweetness, is matched or counterpointed by a simple haunting note imbedded or trailing somewhere behind, a lyric cry persevering into eternity, the nostalgic cry of the still sm all voice.2
  --
   Winds carrying spray from the f alls of Mandakini, making deodars all astir.
   Both the poets were worshippers, idolaters, of beauty, especi ally of natural physical beauty, of beauty heaped on beauty, of beauty gathered, like honey from all places and stored and ranged and st alled with the utmost decorative skill. Yet the difference between the two is not less pronounced. A philosopher is reminded of Bergson, the great exponent of movement as reality, in connection with certain aspects of Tagore. Indeed, Beauty in Tagore is something moving, flowing, dancing, rippling; it is especi ally the beauty which music embodies and expresses. A Kalidasian beauty, on the contrary, is statuesque and plastic, it is to be appreciated in situ. This is, however, by the way.
   Sri Aurobindo: "Ahana", Collected Poems & Plays, Vol. 2

01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Nietzsche as the apostle of force is a name now familiar to all the world. The hero, the warrior who never tamely accepts suffering and submission and defeat under any condition but fights always and fights to conquersuch is the ideal man, according to Nietzsche,the champion of strength, of greatness, of mightiness. The dominating personality infused with the supreme "will to power"he is Ubermensch, the Superman. Sentiment does not move the mountains, emotion diffuses itself only in vague aspiration. The motive power, the creative fiat does not dwell in the heart but somewhere higher. The way of the Cross, the path of love and charity and pity does not lead to the kingdom of Heaven. The world has tried it for the last twenty centuries of its Christian civilisation and the result is that we are still living in a luxuriant abundance of misery and sordidness and littleness. This is how Nietzsche thinks and feels. He finds no virtue in the old rgimes and he revolts from them. He wants a speedy and radical remedy and teaches that by violence only the Kingdom of Heaven can be seized. For, to Nietzsche the world is only a clash of forces and the Superman therefore is one who is the embodiment of the greatest force. Nietzsche does not care for the good, it is the great that moves him. The good, the moral is of man, conventional and has only a fictitious value. The great, the non-moral is, on the other hand, divine. That only has a value of its own. The good is nothing but a sort of makeshift arrangement which man makes for himself in order to live commodiously and which changes according to his temperament. But the great is one with the Supreme Wisdom and is absolute and imperative. The good cannot create the great; it is the great that makes for the good. This is what he re ally means when he says, "They say that a good cause sanctifies war but I tell thee it is a good war that sanctifies all cause." For the goodness of your cause you judge by your personal predilections, by your false conventionalities, by a standard that you set up in your ignoranceBut a good war, the output of strength in any cause is in itself a cause of salvation. For thereby you are the champion of that ultimate verity which conduces to the ultimate good. Do not shrink, he would say, to be even like the cyclone and the avalanche, destructive, indeed, but grand and puissant and therefore truer emblems of the BeyondJenseitsthan the weak, the little, the pitiful that do not dare to destroy and by that very fact cannot hope to create.
   This is the Nietzsche we all know. But there is another aspect of his which the world has yet been slow to recognise. For, at bottom, Nietzsche is not all storm and fury. If his Superman is a Destroying Angel, he is none the less an angel. If he is endowed with a supreme sense of strength and power, there is also secreted in the core of his heart a sense of the beautiful that illumines his somewhat sombre aspect. For although Nietzsche is by birth a Slavo-Teuton, by culture and education he is pre-eminently Hellenic. His earliest works are on the subject of Greek tragedy and form what he describes as an "Apollonian dream." And to this dream, to this Greek aesthetic sense more than to any thing else he sacrifices justice and pity and charity. To him the weak and the miserable, the sick and the maimed are a sort of blot, a kind of ulcer on the beautiful face of humanity. The herd that w allow in suffering and relish suffering disfigure the aspect of the world and should therefore be relentlessly mowed out of existence. By being pitiful to them we give our tacit assent to their persistence. And it is precisely because of this that Nietzsche has a horror of Christianity. For compassion gives indulgence to all the ugliness of the world and thus renders that ugliness a necessary and indispensable element of existence. To protect the weak, to sympathise with the lowly brings about more of weakness and more of lowliness. Nietzsche has an aristocratic taste par excellencewhat he aims at is health and vigour and beauty. But above all it is an aristocracy of the spirit, an aristocracy endowed with all the richness and beauty of the soul that Nietzsche wants to establish. The beggar of the street is the symbol of ugliness, of the poverty of the spirit. And the so-c alled aristocrat, die millionaire of today is as poor and ugly as any helpless leper. The soul of either of them is made of the same dirty, sickly stuff. The tattered rags, the crouching heart, the effeminate nerve, the unenlightened soul are the standing ugliness of the world and they have no place in the ideal, the perfect humanity. Humanity, according to Nietzsche, is made in order to be beautiful, to conceive the beautiful, to create the beautiful. Nietzsche's Superman has its perfect image in a Grecian statue of Zeus cut out in white marble-Olympian grandeur shedding in every lineament Apollonian beauty and Dionysian vigour.
   The real secret of Nietzsche's philosophy is not an adoration of brute force, of blind irrational joy in fighting and killing. Far from it, Nietzsche has no kinship with Treitschke or Bernhard. What Nietzsche wanted was a world purged of littleness and ugliness, a humanity, not of saints, perhaps, but of heroes, lofty in their ideal, great in their achievement, majestic in their empirea race of titanic gods breathing the glory of heaven itself.

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  In the silent space where all is for ever known.
  Indifferent to doubt and to belief,
  --
  Of the dark Agreement by which all is ruled
  That rises from material Nature's sleep
  --
  The heart and mind feel one with all that is,
  A conscious soul live in a conscious world.
  --
  Or all seems a misfit of half ideas,
  Or we saddle with the vice of earthly form
  --
  For all we have acquired soon loses worth,
  An old disvalued credit in Time's bank,
  --
  He saw the doubtfulness of all things here,
  The incertitude of man's proud confident thought,
  --
  He can re-create himself and all around
  And fashion new the world in which he lives:
  --
  \tHis soul retired from all that he had done.
  Hushed was the futile din of human toil,
  --
  From an all-sw allowing Immensity.
  The great hammer-beats of a pent-up world-heart
  --
  Compels all substance by her wand of Mind.
  Mind is a mediator divinity:
  Its powers can undo all Nature's work:
  Mind can suspend or change earth's concrete law.
  --
  Origin of all that it had ever been
  And home of all that it could still become.
  An organ scale of the Eternal's acts,
  --
  A last high world was seen where all worlds meet;
  In its summit gleam where Night is not nor Sleep,
  --
  The deep spiritual cry in all that is.
   all the great Words that toiled to express the One
  --
  Led to its end by an all-seeing speech
  That garbed the initial and original thought

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Communism is the synthesis of collectivism and individualism. The past ages of society were characterised more or less by a severe collectivism. In ancient Greece, more so in Sparta and in Rome, the individual had, properly speaking, no separate existence of his own; he was merged in the State or Nation. The individual was considered only as a limb of the collective being, had to live and labour for the common weal. The value attached to each person was strictly in reference to the output that the group to which he belonged received from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and repressed, was given a very secondary place of merit. The summum bonum of the individual was to sacrifice at the altar of the res publica, the bonum publicum. In India, the position and function of the State or Nation was taken up by the society. Here too social institutions were so constituted and men were so bred and brought up that individuality had neither the occasion nor the incentive to express itself, it was a thing that remained, in the Kalidasian phrase, an object for the ear onlysrutau sthita. Those who sought at all an individual aim and purpose, as perhaps the Sannyasins, were put outside the gate of law and society. Within the society, in actual life and action, it was a sin and a crime or at least a gross imperfection to have any self-regarding motive or impulse; personal preference was the last thing to be considered, virtue consisted precisely in sacrificing one's own taste and inclination for the sake of that which the society exacts and sanctions.
   Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. The individual has his own law and urge of being and his own secret godhead. The collective godhead derides the individual godhead at its peril. The first movement of the reaction, however, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. The individual is sacred and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is nothing but the battle ground for competing individualities the strongest survive and the weakest go to the w all. Association and co-operation are instruments that the individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, however, if we probe sufficiently deep into the matter we find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and within humanity itself group fights against group and in the last analysis, within the group, the individual fights against the individual. This is the ultimate Law-the Dharma of creation.
   Now, what such an uncompromising individualism fails to recognise is that individuality and ego are not the same thing, that the individual may have his individuality intact and entire and yet sacrifice his ego, that the soul of man is a much greater thing than his vital being. It is simply ignoring the fact and denying the truth to say that man is only a fighting animal and not a loving god, that the self within the individual realises itself only through competition and not co-operation. It is an error to conceive of society as a mere par allelogram of forces, to suppose that it has risen simply out of the struggle of individual interests and continues to remain by that struggle. Struggle is only one aspect of the thing, a particular form at a particular stage, a temporary manifestation due to a particular system and a particular habit and training. It would be nearer the truth to say that society came into being with the demand of the individual soul to unite with the individual soul, with the stress of an Over-soul to express itself in a multitude of forms, diverse yet linked together and organised in perfect harmony. Only, the stress for union manifested itself first on the material plane as struggle: but this is meant to be corrected and transcended and is being continu ally corrected and transcended by a secret harmony, a real commonality and brotherhood and unity. The individual is not so self-centred as the individualists make him to be, his individuality has a much vaster orbit and fulfils itself only by fulfilling others. The scientists have begun to discover other instincts in man than those of struggle and competition; they now place at the origin of social grouping an instinct which they name the herd-instinct: but this is only a formulation in lower terms, a translation on the vital plane of a higher truth and reality the fundamental oneness and accord of individuals and their spiritual impulsion to unite.
  --
   Now, a spiritual communism embraces individualism and collectivism, fuses them in a higher truth, establishes them in an intimate and absolute harmony. The individual is the centre, the group is the circumference and the two form one whore circle. The individual by fulfilling the truth of his real individuality fulfils also the truth of a commonality. There are no different laws for the two. The individuals do not stand apart from and against one another, the dharma of one does not clash with the dharma of the other. The ripples in the bosom of the sea, however distinct and discrete in appearance, form but a single mass, all follow the same law of hydrodynamics that the mother sea incarnates. Stars and planets and nebulae, each separate heavenly body has its characteristic form and nature and function and yet all fulfil the same law of gravitation and beat the measure of the silent symphony of spaces. Individualities are the freedoms of the collective being and collectivity the concentration of individual beings. The same soul looking inward appears as the individual being and looking outward appears as the collective being.
   Communism takes man not as ego or the vital creature; it turns him upside downurdhomulo' vaksakhah and establishes him upon his soul, his inner godhead. Thus established the individual soul finds and fulfils the divine law that by increasing itself it increases others and by increasing others it increases itself and thus by increasing one another they attain the supreme good. Unless man goes beyond himself and reaches this self, this godhead above, he will not find any real poise, will always swing between individualism and collectivism, he will remain always boundbound either in his freedom or in his bondage.
  --
   The individual who leads a severely individual life from the very beginning, whose outlook of the world has been fashioned by that conception, can hardly, if at all, enter at the end the communal life. He must perforce be either a vagabond or a recluse: But the recluse is not an integral man, nor the vagabond an ideal personality. The individual need not be too chaste and shy to associate with others and to give and take as freely and fully as he can. Individuality is not necessarily curtailed or mutilated in this process, but there is this other greater possibility of its getting enlarged and enhanced. Rather it is when you shut yourself up in your own self, that you stick to only one line of your personality, to a single phase of your self and thus limit and diminish yourself; the breadth and height and depth of your self, the cubic completeness of your personality you can attain only through a multiple and variegated stress by which you come in contact with the world and things.
   So first the individual and then the commune is not the natural nor the ideal principle. On the other hand, first the commune and then the individual would appear to be an equ ally defective principle. For first a commune means an organisation, its laws and rules and regulations, its injunctions and prohibitions; all which signifies or comes to signify that every individual is not free to enter its fold and that whoever enters must know how to dovetail himself therein and thus crush down the very life-power whose enhancement and efflorescence is sought. First a commune means necessarily a creed, a dogma, a set form of being and living indelibly marked out from beforehand. The individual has there no choice of finding and developing the particular creed or dogma or mode of being and living, from out of his own self, along his particular line of natural growth; all that is imposed upon him and he has to accept and make it his own by trial and effort and self-torture. Even if the commune be a contractual association, the members having joined together in a common cause to a common end, by voluntarily sacrificing a portion of their personal choice and freedom, even then it is not the ideal thing; the collective soul will be diminished in exact proportion as each individual soul has had to be diminished, be that voluntary or otherwise. That commune is plenary and entire which ensures plenitude and entirety to each of its individuals.
   Now how to escape the dilemma? Only if we take the commune and the individual togetheren bloc, as has already been suggested. This means that the commune should be at the beginning a subtle and supple thing, without form and even without name, it should be no more than the circumambient aura the sukshma deha that plays around a group of individuals who meet and unite and move together by a secret affinity, along a common path towards a common goal. As each individual develops and defines himself, the commune also takes a more and more concrete shape; and when at the last stage the individual rises to the full height of his godhead, takes possession of his integral divinity, the commune also establishes its solid empire, vivid and vibrant in form and name.

01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   "Sh all India die? Then from the world all spirituality will be extinct." And wherefore is this c all for the life spiritual? Thus the aspiring soul would answer:
   "If I do not find bliss in the life of the spirit, sh all I seek satisfaction in the life of the senses? If I cannot get nectar, sh all I f all back upon ditch water?"
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   "Man is higher than all animals, than all angels: none is greater than man. Even the Devas will have to come down again and attain to salvation though a human body. Man alone attains to perfection, not even the Devas." Indeed, men are gods upon earth, come down here below to perfect themselves and perfect the worldonly, they have to be conscious of themselves. They do not know what they are, they have to be actu ally and sovereignly what they are re ally and potenti ally. This then is the life-work of everyone:
   "First, let us be Gods, and then help others to be Gods.

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   "They can no longer tell us that it is only sm all minds that have piety. They are shown how it has grown best in one of the the greatest geometricians, one of the subtlest metaphysicians, one of the most penetrating minds that ever existed on earth. The piety of such a philosopher should make the unbeliever and the libertine declare what a certain Diocles said one day on seeing Epicurus in a temple: 'What a feast, what a spectacle for me to see Epicurus in a temple! all my doubts vainsh, piety takes its place again. I never saw Jupiter's greatness so well as now when I behold Epicurus kneeling down!"1
   What characterises Pascal is the way in which he has bent his brainnot rejected it but truly bent and forced even the dry "geometrical brain" to the service of Faith.
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   The process of conversion of the doubting mind, of the dry intellectual reason as propounded and perhaps practised by Pascal is also a characteristic mark of his nature and genius. It is explained in his famous letter on "bet" or "game of chance" (Le Pari). Here is how he puts the issue to the doubting mind (I am giving the substance, not his words): let us say then that in the world we are playing a game of chance. How do the chances stand? What are the gains and losses if God does not exist? What 'are the gains and losses if God does exist? If God exists, by accepting and reaching him what do we gain? all that man cares forhappiness, felicity. And what do we lose? We lose the world of misery. If, on the other 'hand, God does not exist, by believing him to exist, we lose nothing, we are not more miserable than what we are. If, however, God exists and we do not believe him, we gain this world of misery but we lose all that is worth having. Thus Pascal concludes that even from the standpoint of mere gain and loss, belief in God is more advantageous than unbelief. This is how he applied to metaphysics the mathematics of probability.
   One is not sure if such reasoning is convincing to the intellect; but perhaps it is a necessary stage in conversion. At least we can conclude that Pascal had to pass through such a stage; and it indicates the difficulty his brain had to undergo, the tension or even the torture he made it pass through. It is true, from Reason Pascal went over to Faith, even while giving Reason its due. Still it seems the two were not perfectly synthetised or fused in him. There was a gap between that was not thoroughly bridged. Pascal did not possess the higher, intuitive, luminous mind that mediates successfully between the physical discursive ratiocinative brain-mind and the vision of faith: it is because deep in his consciousness there lay this chasm. Indeed,Pascal's abyss (l' abme de Pascal) is a well-known legend. Pascal, it appears, used to have very often the vision of an abyss about to open before him and he shuddered at the prospect of f alling into it. It seems to us to be an experience of the Infinity the Infinity to which he was so much attracted and of which he wrote so beautifully (L'infiniment grand et l'infiniment petit)but into which he could not evidently jump overboard unreservedly. This produced a dichotomy, a lack of integration of personality, Jung would say. Pascal's brain was cold, firm, almost rigid; his heart was volcanic, the faith he had was a fire: it lacked something of the pure light and burned with a lurid glare.
   And the reason is his metaphysics. It is the Jansenist conception of God and human nature that inspired and coloured all his experience and consciousness. According to it, as according to the Calvinist conception, man is a corrupt being, corroded to the core, original sin has branded his very soul. Only Grace saves him and releases him. The order of sin and the order of Grace are distinct and disparate worlds and yet they complement each other and need each other. Greatness and misery are intertwined, united, unified with each other in him. Here is an echo of the Manichean position which also involves an abyss. But even then God's grace is not a free agent, as Jesuits declare; there is a predestination that guides and controls it. This was one of the main subjects he treated in his famous open letters (Les Provinciales) that brought him renown almost overnight. Eternal hell is a possible prospect that faces the Jansenist. That was why a Night always over-shadowed the Day in Pascal's soul.
   Man then, according to Pascal, is by nature a sinful thing. He can lay no claim to noble virtue as his own: all in him is vile, he is a lump of dirt and filth. Even the greatest has his full share of this taint. The greatest, the saintliest, and the meanest, the most sinful, all meet, all are equal on this common platform; all have the same feet of clay. Man is as miserable a creature as a beast, as much a part and product of Nature as a plant. Only there is this difference that an animal or a tree is unconscious, while man knows that he is miserable. This knowledge or perception makes him more miserable, but that is his real and only greatness there is no other. His thought, his self-consciousness, and his sorrow and repentance and contrition for what he is that is the only good partMary's part that has been given to him. Here are Pascal's own words on the subject:
   "The greatness of man is great in this that he knows he is miserable. A tree does not know that it is miserable.

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The French Revolution wanted to remould human society and its ideal was liberty, equality and fraternity. It pulled down the old machinery and set up a new one in its stead. And the result? "Liberty, Equality, Fraternity" remained always in effect a cry in the wilderness. Another wave of idealism is now running over the earth and the Bolshevists are its most fiercely practical exponents. Instead of dealing merely with the political machinery, the Socialistic Revolution tries to break and remake, above all, the social machinery. But judged from the results as yet attained and the tendencies at work, few are the reasons to hope but many to fear the worst. Even education does not seem to promise us anything better. Which nation was better educatedin the sense we understood and still commonly understand the wordthan Germany?
   And yet we have no hesitation today to c all them Huns and Barbarians. That education is not giving us the right thing is proved further by the fact that we are constantly changing our programmes and curriculums, everyday remodelling old institutions and founding new ones. Even a revolution in the educational system will not bring about the desired millennium, so long as we lay so much stress upon the system and not upon man himself. And fin ally, look to all the religions of the worldwe have enough of creeds and dogmas, of sermons and mantras, of churches and templesand yet human life and society do not seem to be any the more worthy for it.
   Are we then to say that human nature is irrevocably vitiated by an original sin and that all our efforts at reformation and regeneration are, as the Indian saying goes, like trying to straighten out the crooked tail of a dog?
   It is this persuasion which, has led many spiritual souls, siddhas, to declare that theirs is not the kingdom upon this earth, but that the kingdom of Heaven is within. And it is why great lovers of humanity have sought not to eradicate but only to mitigate, as far as possible, the ills of life. Earth and life, it is said, contain in their last analysis certain ugly and loathsome realities which are an inevitable and inexorable part of their substance and to eliminate one means to annihilate the other. What can be done is to throw a veil over the nether regions in human nature, to put a ban on their urges and velleities and to create opportunities to make social arrangements so that the higher impulses only find free play while the lower impulses, for want of scope and indulgence, may f all down to a harmless level. This is what the Reformists hope and want and no more. Life is based upon animality, the soul is encased in an earth-sheathman needs must procreate, man needs must seek food. But what human effort can achieve is to set up barriers and limitations and form channels and openings, which will restrain these impulses, allow them a necessary modicum of play and which for the greater part will serve to encourage and enhance the nobler urges in man. Of course, there will remain always the possibility of the whole scaffolding coming down with a crash and the aboriginal in man running riot in his nudity. But we have to accept the chance and make the best of what materials we have in hand.
   No doubt this is a most dismal kind of pessimism. But it is the logical conclusion of all optimism that bases itself upon a particular view of human nature. If we question that pessimism, we have to question the very grounds of our optimism also. As a matter of fact, all our idealism has been so long infructuous and will be so in the future, if we do not shift our foundation and start from a different IntuitionWeltanschauung.
   Our ideals have been mental constructions, rather than spiritual realitiesrealities of the deepest and highest being. And the power by which we sought to realise those ideals was mainly the insistence of our emotional urges, rather than Nature's Truth-Power. For this must be understood that the mental, the vital and the physical form a nexus of reality which works in its own inexorable law and so long as we are within them we cannot but obey the laws that guide them. Of these three strata which form the human adhara, it is the vital which holds the key to man's nature. It is the executive power, the force that fashions the realities on the physical plane; it is what creates the character. The power of thought and sentiment is often much too exaggerated, even so the power of the body, that of physical and external rules and regulations. The mental or the physical or both together can mould the vital only to a limited extent, to the extent which is allowed by the inherent law of the vital. If the demands of the mental and the physical are stretched too far and are not suffered by the vital, a crash and catastrophe is bound to come in the end.
   This is the meaning of the Reformist's pessimism. So long as we remain within the domain of the triple nexus, we must always take account of an original sin, an aboriginal irredeemability in human nature. And it, is this fact which a too hasty optimistic idealism is apt to ignore. The point, however, is that man need not be necessarily bound to this triple chord of life. He can go beyond, transcend himself and find a reality which is the basis of even this lower poise of the mental and vital and physical. Only in order to get into that higher poise we must re ally transcend the lower, that is to say, we must not be satisfied with experiencing or envisaging it through the mind and heart but must directly commune with it, be it. There is a higher law that rules there, a power that is the truth-substance of even the vital and hence can remould it with a sovereign inevitability, according to a pattern which may not and is not the pattern of mental and emotional idealism, but the pattern of a supreme spiritual realism.
   What then is required is a complete spiritual regeneration in man, a new structure of his soul and substancenot merely the realisation of the highest and supreme Truth in mental and emotional consciousness, but the translation and application of the law of that truth in the power of the vital. It is here that failed all the great spiritual or rather religious movements of the past. They were content with evoking the divine in the mental being, but left the vital becoming to be governed by the habitual un-divine or at the most to be just illumined by a distant and faint glow which served, however, more to distort than express the Divine.
   The Divine Nature only can permanently reform the vital nature that is ours. Neither laws and institutions, which are the results of that vital nature, nor ideas and ideals which are often a mere revolt from and more often an auxiliary to it, can comm and the power to regenerate society. If it is thought improbable for any group of men to attain to that God Nature, then there is hardly any hope for mankind. But improbable or probable, that is the only way which man has to try and test, and there is none other.

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The recent science of Psycho-analysis has brought to light certain hidden springs and undercurrents of the mind; it has familiarised us with a mode of viewing the entire psychical life of man which will be fruitful for our present enquiry. Mind, it has been found, is a house divided, against itself, that is to say it is an arena where different and divergent forces continu ally battle against one another. There must be, however, at the same time, some sort of a resolution of these forces, some equation that holds them in balance, otherwise the mind the human being itselfwould cease to exist as an entity. What is the mechanism of this balance of power in the human mind? In order to ascertain that we must first of all know the fundamental nature of the struggle and also the character of the more elemental forces that are engaged in it.
   There are some primary desires that seek satisfaction in man. They are the vital urges of life, the most prominent among them being the instinct of self-preservation and that of self-reproduction or the desire to preserve one's body by defensive as well as by offensive means and the desire to multiply oneself by mating. These are the two biological necessities that are inevitable to man's existence as a physical being. They give the minimum conditions required to be fulfilled by man in order that he may live and hence they are the strongest and the most fundamental elements that enter into his structure and composition.
   It would have been an easy matter if these vital urges could flow on unhindered in their way. There would have been no problem at all, if they met satisfaction easily and smoothly, without having to look to other factors and forces. As a matter of fact, man does not and cannot gratify his instincts whenever and wherever he chooses and in an open and direct manner. Even in his most primitive and barbarous condition, he has often to check himself and throw a veil, in so many ways, over his sheer animality. In the civilised society the check is manifold and is frankly recognised. We do not go straight as our sexual impulsion leads, but seek to hide and camouflage it under the institution of marriage; we do not pounce upon the food directly we happen to meet it and snatch and appropriate whatever portion we get but we secure it through an elaborate process, which is known as the economic system. The machinery of the state, the cult of the kshatriya are roundabout ways to meet our fighting instincts.
   What is the reason of this elaboration, this check and constraint upon the natural and direct outflow of the animal instincts in man? It has been said that the social life of man, the fact that he has to live and move as member of a group or aggregate has imposed upon him these restrictions. The free and unbridled indulgence of one's bare aboriginal impulses may be possible to creatures that live a separate, solitary and individual life but is disruptive of all bonds necessary for a corporate and group life. It is even a biological necessity again which has evolved in man a third and collateral primary instinct that of the herd. And it is this herd-instinct which natur ally and spontaneously restrains, diverts and even metamorphoses the other instincts of the mere animal life. However, leaving aside for the moment the question whether man's ethical and spiritual ideals are a mere dissimulation of his animal instincts or whether they correspond to certain actual realities apart from and co-existent with these latter, we will recognise the simple fact of control and try to have a glimpse into its mechanism.
   There are three lines, as the Psycho-analysts point out along which this control or censuring of the primary instincts acts. First, there is the line of Defence Reaction. That is to say, the mind automatic ally takes up an attitude directly contrary to the impulse, tries to shut it out and deny altogether its existence and the measure of the insistence of the impulse is also the measure of the vehemence of the denial. It is the case of the lady protesting too much. So it happens that where subconsciously there is a strong current of a particular impulse, consciously the mind is obliged to take up a counteracting opposite impulse. Thus in presence of a strong sexual craving the mind as if to guard and save itself engenders by a reflex movement an ascetic and puritanic mood. Similarly a strong unthinking physical attraction translates itself on the conscious plane as an equ ally strong repulsion.
  --
   Thirdly, there is the line of Sublimationit is when the natural impulse is neither repressed nor diverted but lifted up into a higher modality. The thing is given a new sense and a new value which serve to remove the stigma usu ally attached to it and thus allow its free indulgence. Instances of carnal love sublimated into spiritual union, of passion transmuted into devotion (Bhakti) are common enough to illustrate the point.
   The human mind natur ally, without any effort on its part, takes to one or more of these devices to control and conceal the aboriginal impulses. But this spontaneous process can be organised and consciously regulated and made to serve better the purpose and urge of Nature. And this is the beginning of yoga the conscious fulfilment of Nature. The Psycho-analysts have given us the first and elementary stage of this process of yoga. It is, we may say, the fourth line of control. With this man enters a new level of being, develops a new mode of life. It is when the automatism of Nature is replaced by the power of Conscious Control. Man is not here, a blind instrument of forces, his activities (both indulging and controlling) are not guided according to an ignorant submission to the laws of almost subconscious impulsions. Conscious control means that the mind does not fight shy of or seek to elude the aboriginal insistences, but allows them to come up freely, meets them squarely, recognises them and establishes an easy mastery over them.
   The method of unconscious or subconscious nature is fundament ally that of repression. Apart from Defence Reaction which is a thing of pure coercion, even in Substitution and Sublimation there always remains in the background a large amount of repressed complexes in all their primitive strength. The system is never entirely purified but remains secretly pregnant with those urges; a part only is deflected and camouflaged, the surface only assumes a transformed appearance. And there is always the danger of the superstructure coming down helplessly by a sudden upheaval of the nether forces. The whole system feels, although not in a conscious manner, the tension of the repression and suffers from something that is unhealthy and ill-balanced. Dante's spiritualised passion is a supreme instance of control by Sublimation, but the Divina Comedia hardly bears the impress of a serene and tranquil soul, sovereignly above the turmoils of the tragedy of life and absolutely at peace with itself.
   In conscious control, the mind is for the first time aware of the presence of the repressed impulses, it seeks to release them from the pressure to which they are habitu ally and norm ally subjected. It knows and recognises them, however ugly and revolting they might appear to be when they present themselves in their natural nakedness. Then it becomes easy for the conscious determination to eliminate or regulate or transform them and thus to establish a healthy harmony in the human vehicle. The very recognition itself, as implied in conscious control, means purification.
   Yet even here the process of control and transformation does not end. And we now come to the Fifth Line, the real and intimate path of yoga. Conscious control gives us a natural mastery over the instinctive impulses which are relieved of their dark tamas and attain a purified rhythm. We do not seek to hide or repress or combat them, but surpass them and play with them as the artist does with his material. Something of this katharsis, this aestheticism of the primitive impulses was achieved by the ancient Greeks. Even then the primitive impulses remain primitive all the same; they fulfil, no doubt, a real and healthy function in the scheme of life, but still in their fundamental nature they continue the animal in man. And even when Conscious Control means the utter elimination and annihilation of the primal instinctswhich, however, does not seem to be a probable eventualityeven then, we say, the basic problem remains unsolved; for the urge of nature towards the release and a transformation of the instincts does not find satisfaction, the question is merely put aside.
   Yoga, then, comes at this stage and offers the solution in its power of what we may c all Transubstantiation. That is to say, here the mere form is not changed, nor the functions restrained, regulated and purified, but the very substance of the instincts is transmuted. The power of conscious control is a power of the human will, i.e. of an individual personal will and therefore necessarily limited both in intent and extent. It is a power complementary to the power of Nature, it may guide and fashion the latter according to a new pattern, but cannot change the basic substance, the stuff of Nature. To that end yoga seeks a power that transcends the human will, brings into play the supernal puissance of a Divine Will.
   This is the real meaning and sense of the moral struggle in man, the continuous endeavour towards a transvaluation of the primary and aboriginal instincts and impulses. Looked at from one end, from below up the ascending line, man's ethical and spiritual ideals are a dissimulation and sublimation of the animal impulsions. But this is becauseas we see, if we look from the other end, from above down the descending lineman is not all instinct, he is not a mere blind instrument in the hands of Nature forces. He has in him another source, an opposite pole of being from which other impulsions flow and continu ally modify the structure of the lower levels. If the animal is the foundation of his nature, the divine is its summit. If the bodily demands form his manifest reality, the demands of the spirit enshrine his higher reality. And if as regards the former he is a slave, as regards the latter he is the Master. It is by the interaction of these double forces that his whole nature has been and is being fashioned. Man does not and cannot give carte blanche to his vital, inclinations, since there is a pressure upon them of higher forces coming down from his mental and spiritual levels. It is these latter which have deviated him from the direct line of the pure animal life.
   Thus then we may distinguish three types of control on three levels. First, the natural control, secondly the conscious, i.e. to say the mental the ethical and religious control, and thirdly the spiritual or divine control. Now the spirit is the ultimate truth and reality, behind the forces that act in the mind and in the body, so that the natural control and the ethical control are mere attempts to establish and realise the spiritual control. The animal impulses feel the hidden stress of the divine urges that are their real essence and thus there rises first an unconscious conflict in the natural life and then a conscious conflict in the higher ethical life. But when both of these are transcended and the conflict is carried on to a still higher level, then do we find their real significance and arrive at the consummation to which they move. Yoga is the ultimate transvaluation of physical (and of moral) values, it is the trans-substantiation of life-power into its spiritual substance.

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   What is day to us is night to the mystics and what is day to the mystics is night for us. The first thing the mystic asks is to close precisely those doors and windows which we, on the contrary, feel obliged to keep always open in order to know and to live and move. The Gita says: "The sage is wakeful when it is night for all creatures and when all creatures are wakeful, that is night for the sage." Even so this sage from the West says: "The more I sleep from outward things, the more wakeful am I in knowing of Jhesu and of inward things. I may not wake to Jhesu, but if I sleep to the world."
   Close the senses. Turn within. And then go forward, that is to say, more and more inward. In that direction lies your itinerary, the journey of your consciousness. The sense-ridden secular man, who goes by his physical eye, has marked in his own way the steps of his forward march and progress. His knowledge and his power grew as he proceeded in his survey from larger masses of physical objects to their component molecules and from molecules to their component atoms and from atoms once more into electrons and protons or energy-points pure and simple, or otherwise as, in another direction, he extended his gaze from earth to the solar system, from the solar system to other starry systems, to far-off galaxies and I from galaxies to spaces beyond. The record of this double-track march to infinityas perceived or conceived by the physical sensesis marvellous, no doubt. The mystic offers the spectacle of a still more marvellous march to another kind of infinity.
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   This spiritual march or progress can also be described as a growing into the likeness of the Lord. His true self, his own image is implanted within us; he is there in the profoundest depth of our being as Jesus, our beloved and our soul rests in him in utmost bliss. We are aware neither of Jesus nor of his spouse, our soul, because of the obsession of the flesh, the turmoil raised by the senses, the blindness of pride and egoism. all that constitutes the first or old Adam, the image of Nought, the body of death which means at bottom the "false misruled love in to thyself." This self-love is the mother of sin, is sin itself. What it has to be replaced by is charity that is the true meaning of Christian charity, forgetfulness of self. "What is sin but a wanting and a forbearing of God." And the whole task, the discipline consists in "the shaping of Christ in you, the casting of sin through Christ." Who then is Christ, what is he? This knowledge you get as you advance from your sense-bound perception towards the inner and inmost seeing. As your outer nature gets purified, you approach gradu ally your soul, the scales f all off from your eyes too and you have the knowledge and "ghostly vision." Here too there are three degrees; first, you start with faith the senses can do nothing better than have faith; next, you rise to imagination which gives a sort of indirect touch or inkling of the truth; fin ally, you have the "understanding", the direct vision. "If he first trow it, he sh all afterwards through grace feel it, and fin ally understand it."
   It is never possible for man, weak and bound as he is, to reject the thraldom of his flesh, he can never purify himself wholly by his own unaided strength. God in his infinite mercy sent his own son, an emanation created out of his substancehis embodied loveas a human being to suffer along with men and take upon himself the burden of their sins. God the Son lived upon earth as man and died as man. Sin therefore has no longer its final or definitive hold upon mankind. Man has been made potenti ally free, pure and worthy of salvation. This is the mystery of Christ, of God the Son. But there is a further mystery. Christ not only lived for all men for all time, whether they know him, recognise him or not; but he still lives, he still chooses his beloved and his beloved chooses him, there is a conscious acceptance on either side. This is the function of the Holy Ghost, the redeeming power of Love active in him who accepts it and who is accepted by it, the dynamic Christ-Consciousness in the true Christian.
   Indeed, the kernel of the mystic discipline and its whole bearingconsists in one and only one principle: to love Jhesu. all roads lead to Rome: all preparations, all trials lead to one realisation, love of God, God as a living person close to us, our friend and lover and master. The Christian mystic speaks almost in the terms of the Gita: Rise above your senses, give up your ego-hood, be meek and humble, it is Jesus within you, who embraces your soul: it is he who does everything for you and in you, give yourself up wholly into his hands. He will deliver you.
   The characteristic then of the path is a one-pointed concentration. Great stress is laid upon "oneliness", "onedness":that is to say, a perfect and complete withdrawal from the outside and the world; an unmixed solitude is required for the true experience and realisation to come. "A full forsaking in will of the soul for the love of Him, and a living of the heart to Him. This asks He, for this gave He." The rigorous exclusion, the uncompromising asceticism, the voluntary self-torture, the cruel dark night and the arid desert are necessary conditions that lead to the "onlyness of soul", what another prophet (Isaiah, XXIV, 16) describes as "My privity to me". In that secreted solitude, the "onlistead"the graphic language of the author c alls itis found "that dignity and that ghostly fairness which a soul had by kind and sh all have by grace." The utter beauty of the soul and its absolute love for her deity within her (which has the fair name of Jhesu), the exclusive concentration of the whole of the being upon one point, the divine core, the manifest Grace of God, justifies the annihilation of the world and life's manifold existence. Indeed, the image of the Beloved is always within, from the beginning to the end. It is that that keeps one up in the terrible struggle with one's nature and the world. The image depends upon the consciousness which we have at the moment, that is to say, upon the stage or the degree we have ascended to. At the outset, when we can only look through the senses, when the flesh is our master, we give the image a crude form and character; but even that helps. Gradu ally, as we rise, with the clearing of our nature, the image too slowly regains its original and true shape. Fin ally, in the inmost soul we find Jesus as he truly is: "an unchangeable being, a sovereign might, a sovereign soothfastness, sovereign goodness, a blessed life and endless bliss." Does not the Gita too say: "As one approaches Me, so do I appear to him."Ye yath mm prapadyante.
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be c alled the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundament ally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not re ally rejection, but a resolution, not the rejection of what is tot ally 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 practic ally, 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 potenti ally and fundament ally 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 basic ally Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essenti ally 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
   This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we c all the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.
   The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-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 natur ally 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, potenti ally 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 graphic ally phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
   If you are told you are still full of sins and you are not worthy to follow the path, that you must go and work out your sins first, here is your answer: "Go shrive thee better: trow not this saying, for it is false, for thou art shriven. Trust securely that thou art on the way, and thee needeth no ransacking of shrift for that that is passed, hold forth thy way and think on Jerusalem." That is to say, do not be too busy with the difficulties of the moment, but look ahead, as far as possible, fix your attention upon the goal, the intermediate steps will become easy. Jerusalem is another name of the Love of Jesus or the Bliss in Heaven. Grow in this love, your sins will fade away of themselves. "Though thou be thrust in an house with thy body, nevertheless in thine heart, where the stead of love is, thou shouldst be able to have part of that love... " What exquisite utterance, what a deep truth!
   Indeed, there are one or two points, notes for the guidance of the aspirant, which I would like to mention here for their striking appositeness and simple "soothfastness." First of all with regard to the restless enthusiasm and eagerness of a novice, here is the advice given: "The fervour is so mickle in outward showing, is not only for mickleness of love that they have; but it is for littleness and weakness of their souls, that they may not bear a little touching of God.. afterward when love hath boiled out all the uncleanliness, then is the love clear and standeth still, and then is both the body and the soul mickle more in peace, and yet hath the self soul mickle more love than it had before, though it shew less outward." And again: "without any fervour outward shewed, and the less it thinketh that it loveth or seeth God, the nearer it nigheth" ('it' natur ally refers to the soul). The statement is beautifully self-luminous, no explanation is required. Another hurdle that an aspirant has to face often in the passage through the Dark Night is that you are left all alone, that you are deserted by your God, that the Grace no longer favours you. Here is however the truth of the matter; "when I f all down to my frailty, then Grace withdraweth: for my f alling is cause there-of, and not his fleeing." In fact, the Grace never withdraws, it is we who withdraw and think otherwise. One more difficulty that troubles the beginner especi ally is with regard to the false light. The being of darkness comes in the form of the angel of light, imitates the tone of the still sm all voice; how to recognise, how to distinguish the two? The false light, the "feigned sun" is always found "atwixt two black rainy clouds" : they are "highing" of oneself and "lowing" of others. When you feel flattered and elated, beware it is the siren voice tempting you. The true light brings you soothing peace and meekness: the other light brings always a trail of darknessf you are soothfast and sincere you will discover it if not near you, somewhere at a distance lurking.
   The ultimate truth is that God is the sole doer and the best we can do is to let him do freely without let or hindrance. "He that through Grace may see Jhesu, how that He doth all and himself doth right nought but suffereth Jhesu work in him what him liketh, he is meek." And yet one does not arrive at that condition from the beginning or all at once. "The work is not of the hour nor of a day, but of many days and years." And for a long time one has to take up one's burden and work, co-operate with the Divine working. In the process there is this double movement necessary for the full achievement. "Neither Grace only without full working of a soul that in it is nor working done without grace bringeth a soul to reforming but that one joined to that other." Mysticism is not all eccentricity and irrationality: on the contrary, sanity seems to be the very character of the higher mysticism. And it is this sanity, and even a happy sense of humour accompanying it, that makes the genuine mystic teacher say: "It is no mastery to me for to say it, but for to do it there is mastery." Amen.
   Ascendimus ascensiones in corde et cantamus canticum graduum." Confessions of St. Augustine XIII. 9.

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   So the humanity of man consists in his consciousness of the self or ego. Is there no other higher mode of consciousness? Or is self-consciousness the acme, the utmost limit to which consciousness can raise itself? If it is so, then we are bound to conclude that humanity will remain etern ally human in its fundamental nature; the only progress, if progress at all we choose to c all it, will consist perhaps in accentuating this consciousness of the self and in expressing it through a greater variety of stresses, through a richer combination of its colour and light and shade and rhythm. But also, this may not be sothere may be the possibility of a further step, a transcending of the consciousness of the self. It seems unnatural and improbable that having risen from un-consciousness to self-consciousness through a series of continuous marches, Nature should suddenly stop and consider what she had achieved to be her final end. Has Nature become bankrupt of her creative genius, exhausted of her upward drive? Has she to remain content with only a clever manipulation, a mere shuffling and re-arranging of the materials already produced?
   As a matter of fact it is not so. The glimpses of a higher form of consciousness we can see even now present in self-consciousness. We have spoken of the different stages of evolution as if they were separate and distinct and incommensurate entities. They may be described as such for the purpose of a logical understanding, but in reality they form a single progressive continuum in which one level gradu ally fuses into another. And as the higher level takes up the law of the lower and evolves out of it a characteristic function, even so the law of the higher level with its characteristic function is already involved and envisaged in the law of the lower level and its characteristic function. It cannot be asserted positively that because man's special virtue is self-consciousness, animals cannot have that quality on any account. We do see, if we care to observe closely and dispassionately, that animals of the higher order, as they approach the level of humanity, show more and more evident signs of something which is very much akin to, if not identical with the human characteristic of self-consciousness.
  --
   The inflatus of something vast and transcendent, something which escapes all our familiar schemes of cognisance and yet is insistent with a translucent reality of its own, we do feel sometimes within us invading and enveloping our individuality, lifting up our sense of self and transmuting our personality into a reality which can hardly be c alled merely human. all this life of ego-bound rationality then melts away and opens out the passage for a life of vision and power. Thus it is the poet has felt when he says, "there is this incalculable element in human life influencing us from the mystery which envelops our being, and when reason is satisfied, there is something deeper than Reason which makes us still uncertain of truth. Above the human reason there is a transcendental sphere to which the spirit of men sometimes rises, and the will may be forged there at a lordly smithy and made the unbreakable pivot."(A.E.)
   This passage from the self-conscient to the super-conscient does not imply merely a shifting of the focus of consciousness. The transmutation of consciousness involves a purer illumination, a surer power and a wider compass; it involves also a fundamental change in the very mode of being and living. It gives quite a different life-intuition and a different life-power. The change in the motif brings about a new form altogether, a re-casting and re-shaping and re-energising of the external materials as well. As the lift from mere consciousness to self-consciousness meant all the difference between an animal and a man, so the lift again from self-consciousness to super-consciousness will mean the difference of a whole world between man and the divine creature that is to be.
   Indeed it is a divine creature that should be envisaged on the next level of evolution. The mental and the moral, the psychical and the physical transfigurations which must follow the change in the basic substratum do imply such a mutation, the birth of a new species, as it were, fashioned in the nature of the gods. The vision of angels and Siddhas, which man is having ceaselessly since his birth, may be but a prophecy of the future actuality.

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We welcome voices that speak of this ancient tradition, this occult Knowledge of a high Future. Recently we have come across one aspirant in the line, and being a contemporary, his views and reviews in the matter will be all the more interesting to us.2 He is Gustave Thibon, a Frenchman-not a priest or even a religious man in the orthodox sense in any way, but a country farmer, a wholly self-educated laque. Of late he has attracted a good deal of attention from intellectuals as well as religious people, especi ally the Catholics, because of his remarkable conceptions which are so often unorthodox and yet so often ringing true with an old-world au thenticity.
   Touching the very core of the malady of our age he says that our modern enlightenment seeks to cancel altogether the higher values and inst all instead the lower alone as true. Thus, for example, Marx and Freud, its twin arch priests, are brothers. Both declare that it is the lower, the under layer alone that matters: to one "the masses", to the other "the instincts". Their wild imperative roars: "Sweep away this pseudo-higher; let the instincts rule, let the pro-letariat dictate!" But more characteristic, Monsieur Thibon has made another discovery which gives the whole value and speciality to his outlook. He says the moderns stress the lower, no doubt; but the old world stressed only the higher and neglected the lower. Therefore the revolt and wrath of the lower, the rage of Revanche in the heart of the dispossessed in the modern world. Enlightenment meant till now the cultivation and embellishment of the Mind, the conscious Mind, the rational and nobler faculties, the height and the depth: and mankind meant the princes and the great ones. In the individual, in the scheme of his culture and education, the senses were neglected, left to go their own way as they pleased; and in the collective field, the toiling masses in the same way lived and moved as best as they could under the economics of laissez-faire. So Monsieur Thibon concludes: "Salvation has never come from below. To look for it from above only is equ ally vain. No doubt salvation must come from the higher, but on condition that the higher completely adopts and protects the lower." Here is a vision luminous and revealing, full of great import, if we follow the right track, prophetic of man's true destiny. It is through this infiltration of the higher into the lower and the integration of the lower into the higher that mankind will reach the goal of its evolution, both individu ally and collectively.
  --
   Viewed in this light, Blake's memorable mantra attains a deeper and more momentous significance. For it is not merely Earth the senses and life and Matter that are to be uplifted and affianced to Heaven, but all that remains hidden within the bowels of the Earth, the subterranean regions of man's consciousness, the slimy viscous undergrowths, the darkest horrors and monstrosities that man and nature hide in their subconscient and inconscient dungeons of material existence, all these have to be laid bare to the solar gaze of Heaven, burnt or transmuted as demanded by the law of that Supreme Will. That is the Hell that has to be recognised, not rejected and thrown away, but taken up purified and transubstantiated into the body of Heaven itself. The hand of the Highest Heaven must extend and touch the Lowest of the lowest elements, transmute it and set it in its rightful place of honour. A mortal body reconstituted into an immemorial fossil, a lump of coal revivified into a flashing carat of diamond-that shows something of the process underlying the nuptials of which we are speaking.
   The Life Divine

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  This is all I can remember clearly. I cannot remember
  exactly what happened at the Playground afterwards.
  --
  One must learn to concentrate and do all that one does with
  full concentration.
  --
  It would be more proper to write (and above all, to think):
  "Would it be possible to have an electric lamp in the corridor?"
  --
  If you can re ally allow them to be effaced and cease to exist,
  even in your memory, it is better.
  --
  lightly, you are amusing yourselves all the time, you are
  so self-centred." It is quite true that we are taking life
  --
  part of a whole which is a synthesis of all opposites.
  27 September 1961
  --
  has to read, study and, above all, practise.
  4 October 1961
  --
  to lose his case; his client is accused of murder, all the
  evidence is against him, but the master-stroke of the
  --
  I have noticed something which applies to all of us;
  it is that we take part in as many items as possible in the
  --
  minds. But we must understand all the irony in these sayings, and
  especi ally the intention behind his words. Moreover, cowards or
  --
   all things and all beings.
  6 November 1961
  --
  Behind all that and this famous inferiority complex, there is the
  ego and its vanity which wants to cut a good figure and be
  appreciated by others. But if all your activity were an offering
  to the Divine, you would not care at all about the appreciation
  of others.
  --
  For that to be possible, all egoistic motives and all egoistic
  reactions must disappear.
  --
  are - by regular, daily exercise. Above all, turn towards the
  Divine Force in a sincere aspiration and implore It to deliver
  --
  than I was before; but all the same I am quite far, perhaps
  very far, from the Ideal You have given us. This does not
  --
  be as effective as possible for all the members? Are the
  tournaments necessary? Should there be no compulsion
  --
  by Y. I don't think it is fair at all.
  One can speak only of what one has seen with one's own eyes -
  --
  I read your letter and I was not at all angry. But Z was not at all
  ready for a darshan.
  --
  It is all right, my children, but it is not enough to pray; you must
  also make a persevering effort.
  --
  Do not forget - all of you who are here - that we want to
  realise something which does not yet exist upon earth; so it is
  --
  soul, not all the whims of the mind and vital.
  The freedom I speak of is an austere truth which strives to
  surmount all the weaknesses and desires of the lower, ignorant
  being.
  --
  Remember that all these individual virtues and faults are only the
  deceptive appearance of a great play of universal forces which
  --
  It all depends on one's point of view. It is quite possible that
  one will obtain the thing one has prayed for. But for spiritual
  --
  without which one cannot advance at all. That is why I always
  say: "Whatever you do, do the best you can, and leave the result
  --
  It all depends on the quality of the silence - if it is a luminous
  silence, full of force and conscious concentration, it is good. If
  --
  In children, all this is still subconscious, but it influences their
  actions.
  --
  what the Lord's will is, always, at every moment and in all
  circumstances? No, so you are ignorant of what "good" is -
  --
  sight. One wonders why God has made all these deformations in Nature. The only answer - which answers
  nothing - is that it is "the Divine's play". It is incomprehensible.
  --
  Why do you ask me this question? all those who are here should
  at least know what yoga means - as for practising it, that is
  --
  (Regarding X, who related her misfortunes to the captain, blaming herself for all her troubles) To console her,
  I told her that blaming oneself was perhaps not always
  --
  one's aid the all-powerful force of the Divine.
  To be sure of making myself clearly understood, I will add
  --
  performance,11 and, what is more, I don't feel at all
  enthusiastic.
  --
  above the mind. all I can tell you, which perhaps will put you
  on the right track, is that behind law there is a spirit of order
  --
  often long and unclear, others are short, but all contain mistakes
  and often, very often, the same mistakes of gender, agreement
  --
  First of all, what has been reported is not correct. Secondly, the
  advice is adapted to each case and cannot be made a general
  --
  you are all too tamasic to make an effort unless goaded by the
  difficulties of ordinary life. Only a very ardent aspiration can
  --
  To live for the Divine means to offer all that one does to the
  Divine without desiring a personal result from what one does.
  --
  and perseverance are equ ally indispensable for all.
  6 May 1964
  --
  is better for me not to have it, all right, I accept Your
  decision without complaint.
  --
  their body and provide it with all the reasons needed to overcome
  its fear.
  --
  watch all one's emotional movements and vital reactions, never
  close one's eyes with indulgence to one's own weaknesses, and
  --
  Pleasure is within the reach of all living beings, but with its
  inevitable accompaniment of suffering.
  --
  There is only one true love - it is the Divine Love; all other loves
  are diminutions, limitations and deformations of that Love. Even
  --
  its own discipline in all its details. all that can be studied, learned
  and practised. But according to Sri Aurobindo's teaching, each
  --
  an enlightened body, balanced and free from all vital desire and
  mental preconception, is capable of knowing what it needs in
  --
  There are times when I feel like abandoning all my
  activities - the Playground, band, studies, etc. - and
  devoting all my time to work. But my logic does not
  accept this. Where does this idea come from and why?
  --
  and attachments: to cut them off all at one stroke, even
  at the risk of breaking down, or to advance slowly and
  --
  that is free of all desire and attachment because it is under the
  influence of the divine Light and Force. It is a long and exacting
  --
  does not seem to be evident at all. Moreover, there are many
  different kinds of sensitivity: some stem from weakness, others
  --
  before. That is all - but that in itself requires a fairly high degree
  of development of the consciousness.
  --
  reasoning, but all the same its effect remains and makes
  me a little sullen and very touchy.
  --
  in all circumstances.
  28 October 1964
  --
  it means that of all conditions, inertia is the worst.
  Aspiration is the only remedy - an aspiration that rises
  constantly like a clear flame burning up all the impurities of
  the being.
  --
  behind all this. What is it?
  This uncertainty and these departures are due to the lower nature, which resists the influence of the yogic power and tries to
  --
  responsible for all misunderstandings; this is a weakness
  "If you cannot make God love you, make Him fight you. If He will not give you the
  --
  Where does all this come from and how can I get
  rid of it?
  --
  How can one empty the mind of all thought? When
  one tries during meditation, the thought that one must
  --
  subject, you must at least read all he has written on that subject.
  You will then see that he seems to have said the most contradictory things. But when one has read everything and understood
  a little, one sees that all the contradictions complement one
  another and are organised and unified in an integral synthesis.
  --
  Remember this at every moment and in all circumstances. In this
  way you will make the best use of your existence.
  --
  The best thing to do is to distinguish in oneself the origin of all
  one's movements - those that come from the light of truth and
  --
  clearly, but one can establish as a general rule that all that
  tends towards disharmony, disorder and inertia comes from
  the falsehood and all that favours union, harmony, order and
  consciousness comes from the Truth.
  --
  to make an offering of this day to the Divine, an offering of all
  that one thinks, all that one is, all that one will do; (2) and at
  night, before going to sleep, it is good to review the day, taking
  note of all the times one has forgotten or neglected to make an
  offering of one's self or one's action, and to aspire or pray that
  --
  You have written: "Of all renunciations, the most
  difficult is to renounce one's good habits." What exactly
  --
  But to attain the supreme goal of yoga, one must abandon all
  ties, whatever they may be. And good habits are also a tie which
  --
  anything, you are not on this path."20 But doesn't all
  renunciation begin when one is on the path?
  --
  Everything else has lost all value and is not worth seeking, so
  there is no longer any question of renouncing it because it is no
  --
  can in all sincerity have the experience that all is the Divine and
  that only the Divine exists. But the manifestation is progressive,
  --
  matter? Am I free of all desire and all ego?"
  And since the answer to all these questions will be the same,
  namely, "NO", the honest and sincere conclusion must be: "I
  --
  centre. all the divine centres are essenti ally One in their origin,
  but they act as separate beings in the manifestation.
  --
  Everything is possible. all paths lead to the goal provided they
  are followed with persistence and sincerity.
  --
  of cooperation, etc. What do You say to all this, Mother?
  Sometimes it is like that, as a matter of fact, and sometimes it is
  --
  To tell the truth, it doesn't matter at all.
  25 August 1965
  --
  constantly protecting me from all the misfortunes of life.
  But I very often ask myself: "Why does Mother protect
  --
  place does India occupy in all this?
  It is both at the same time - a chaotic means of preparation.
  --
  it does not have all the members necessary to constitute the
  hierarchy and certain functions or intermediaries are missing.
  --
  Mother, what do You say to all this and what should our
  attitude be towards the customs and laws of society?
  --
  that most are not at all ready for the new life, nor even ready to
  prepare for the new life. And to tell the truth, they would do far
  --
  Well, all three are true, but on different planes, and to understand something of the problem one has to reach the domain
  where the three complement one another and unite.
  --
  of view and from Your answer I conclude that the American action is not at all justifiable. But, Mother, isn't the
  world in danger of being sw allowed by the Communists
  and isn't that why the Americans and their allies are
  Series Ten - To a Young Captain
  --
  But the Communists and all those who have faith in the
  Communist ideal have the opposite opinion, not to mention
   all the many and varied opinions on social and political subjects. all these are only OPINIONS and have no value at all
  from the Divine point of view - the Divine who does not
  --
  Those who sincerely want to learn have all the possibilities to
  do so here. The only thing that one has outside, but does not
  --
  approve of this proposal, but all the same I had the
  following reasons when I asked You if I could accept the
  --
  Natur ally, after that, I go and make all the necessary
  arrangements. X arranges for my departure. But later
  --
  Truly, I understand nothing about all this except
  that You are not enthusiastic about my going. But why
  --
  in order to attain some perfection, to make progress, for all sorts
  of reasons.
  --
  anyway. But even here, there are quite a number who by tradition have a "family deity", yet it doesn't bother them at all
  to take their deity and throw it into the Ganges when they get
  --
  less unhappy, less miserable; all sorts of things like that. One
  can practise yoga for that, but that is not believing. To believe is
  --
  more become. A Something that is more perfect than all the
  perfections, more beautiful than all the beauties, more marvellous than all the marvels, so that even the totality of all that
  exists cannot express it. And there is nothing but That. And it
  --
  Otherwise all is well.
  30 November 1966
  --
  Widening the consciousness is necessary for all who want to live
  a free and intelligent life, even without there being any question
  --
  The compassion seeks to relieve the suffering of all, whether
  they deserve it or not.
  --
  Divine work and unshakable trust in the Divine Grace. all
  this must be accompanied by a sustained, ardent, persevering
  --
  to rise to the intellectual level on which all opposite ideas can be
  set face to face and assembled in a comprehensive synthesis.
  --
  "For a year of great progress", etc. On what do all these
  variations depend?
  --
  But all this is a mental approximation of the Truth. It is not
  the Truth itself.
  --
  emptiness inside. Even if one has all the physical comforts, there is still something missing. One doesn't feel
  very joyful. One wants to come back as soon as possible.
  --
  old petty habits which do not allow me to be free.
  The character can change and must change, but it is a long
  --
  of all this, I have not quite understood its significance.
  Is it necessary that it should have a significance?
  --
  That is all that is needed.
  21 June 1967
  --
  psychic vibration of all the people present.
  He would not ask such a question if he had ever had a
  --
  After all these years I have found the forgotten notebook, and I
  reply:
  --
  my "business" was - all I knew was that I had to concentrate on myself in order to perfect myself more and
  more. Was that correct? Mother, what actu ally is my
  --
  the last chance given to us. For me, allusions to other
  lives are intangible and academic rather than a help and

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Eastern spirituality does not view sorrow and sufferingevilas an integral part of the Divine Consciousness. It is born out of the Divine, no doubt, as nothing can be outside the Divine, but it is a local and temporal formation; it is a disposition consequent upon certain conditions and with the absence or elimination of those conditions, this disposition too disappears. God and the Divine Consciousness can only be purity, light, immortality and delight. The compassion that a Buddha feels for the suffering humanity is not at all a feeling of suffering; pain or any such normal human reaction does not enter into its composition; it is the movement of a transcendent consciousness which is beyond and purified of the normal reactions, yet overarching them and entering into them as a soothing and illumining and vivifying presence. The healer knows and understands the pain and suffering of his patient but is not touched by them; he need not contract the illness of his patient in order to be in sympathy with him. The Divine the Soulcan be in flesh and yet not smirched with its mire; the flesh is not essenti ally or irrevocably the ooze it is under certain given conditions. The divine physical body is composed of radiant matter and one can speak of it even as of the soul that weapons cannot pierce it nor can fire burn it.
   ***

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It is asked of us why do we preach a man and not purely and solely a principle. Our ideal being avowedly the establishment and reign of a new principle of world-order and not gathering recruits for the camp of a sectarian teacher, it seems all the more inconsistent, if not thoroughly ruinous for our cause, that we should lay stress upon a particular individual and incur the danger of overshadowing the universal truths upon which we seek to build human society. Now, it is not that we are unconscious or oblivious of the many evils attendant upon the system of preaching a man the history of the rise and decay of many sects and societies is there to give us sufficient warning; and yet if we cannot entirely give the go-by to personalities and stick to mere and bare principles, it is because we have clear reasons for it, because we are not unconscious or oblivious either of the evils that beset the system of preaching the principle alone.
   Religious bodies that are formed through the bhakti and puja for one man, social reconstructions forced by the will and power of a single individual, have already in the inception this grain of incapacity and disease and death that they are not an integr ally self-conscious creation, they are not, as a whole, intelligent and wide awake and therefore constantly responsive to the truths and ideals and realities for which they exist, for which at least, their founder intended them to exist. The light at the apex is the only light and the entire structure is but the shadow of that light; the whole thing has the aspect of a dark mass galvanised into red-hot activity by the passing touch of a dynamo. Immediately however the solitary light fails and the dynamo stops, there is nothing but the original darkness and inertiatoma asit tamasa gudham agre.
  --
   We do not speak like politicians or banias; but the very truth of the matter demands such a policy or line of action. It is very well to talk of principles and principles alone, but what are principles unless they take life and form in a particular individual? They are airy nothings, notions in the brain of logicians and metaphysicians, fit subjects for discussion in the academy, but they are devoid of that vital urge which makes them creative agencies. We have long lines of philosophers, especi ally European, who most scrupulously avoided all touch of personalities, whose utmost care was to keep principles pure and unsullied; and the upshot was that those principles remained principles only, barren and infructuous, some thing like, in the strong and puissant phrase of BaudelaireLa froide majest de la femme strile. And on the contrary, we have had other peoples, much addicted to personalitiesespeci ally in Asiawho did not care so much for abstract principles as for concrete embodiments; and what has been the result here? None can say that they did not produce anything or produced only still-born things. They produced living creaturesephemeral, some might say, but creatures that lived and moved and had their days.
   But, it may be asked, what is the necessity, what is the purpose in making it all a one man show? Granting that principles require personalities for their fructuation and vital functioning, what remains to be envisaged is not one personality but a plural personality, the people at large, as many individuals of the human race as can be consciously imbued with those principles. When principles are made part and parcel of, are concentrated in a single solitary personality, they get "cribbed and cabined," they are vitiated by the idiosyncrasies of the man, they come to have a narrower field of application; they are emptied of the general verities they contain and fin ally cease to have any effect.
   The thing, however, is that what you c all principles do not drop from heaven in their virgin purity and all at once lay hold of mankind en masse. It is always through a particular individual that a great principle manifests itself. Principles do not live in the general mind of man and even if they live, they live secreted and unconscious; it is only a puissant personality, who has lived the principle, that can bring it forward into life and action, can awaken, like the Vedic Dawn, what was dead in allmritam kanchana bodhayanti. Men in general are by themselves 'inert and indifferent; they have little leisure or inclination to seek, from any inner urge of their own, for principles and primal truths; they become conscious of these only when expressed and embodied in some great and rare soul. An Avatar, a Messiah or a Prophet is the centre, the focus through which a Truth and Law first dawns and then radiates and spreads abroad. The little lamps are all lighted by the sparks that the great torch scatters.
   And yet we yield to none in our demand for holding forth the principles always and ever before the wide open gaze of all. The principle is there to make people self-knowing and self-guiding; and the man is also there to illustrate that principle, to serve as the hope and prophecy of achievement. The living soul is there to touch your soul, if you require the touch; and the principle is there by which to test and testify. For, we do not ask anybody to be a mere automaton, a blind devotee, a soul without individual choice and initiative. On the contrary, we insist on each and every individual to find his own soul and stand on his own Truththis is the fundamental principle we declare, the only creedif creed it be that we ask people to note and freely follow. We ask all people to be fully self-dependent and self-illumined, for only thus can a real and solid reconstruction of human nature and society be possible; we do not wish that they should bow down ungrudgingly to anything, be it a principle or a personality. In this respect we claim the very first rank of iconoclasts and anarchists. And along with that, if we still choose to remain an idol-lover and a hero-worshipper, it is because we recognise that our mind, human as it is, being not a simple equation but a complex paradox, the idol or the hero symbolises for us and for those who so will, the very iconoclasm and anarchism and perhaps other more positive things as wellwhich we behold within and seek to manifest.
   The world is full of ikons and archons; we cannot escape them, even if we try the world itself being a great ikon and as great an archon. Those who swear by principles, swear always by some personality or other, if not by a living creature then by a lifeless book, if not by Religion then by Science, if not by the East then by the West, if not by Buddha or Christ then by Bentham or Voltaire. Only they do it unwittingly they change one set of personalities for another and believe they have rejected them all. The veils of Maya are a thousand-fold tangle and you think you have entirely escaped her when you have only run away from one fold to f all into another. The wise do not attempt to reject and negate Maya, but consciously accept herfreedom lies in a knowing affirmation. So we too have accepted and affirmed an icon, but we have done it consciously and knowingly; we are not bound by our idol, we see the truth of it, and we serve and utilise it as best as we may.
   ***

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   This latest work of Aldous Huxley is a collection of sayings of sages and saints and philosophers from all over the world and of all times. The sayings are arranged under several heads such as "That art Thou", "The Nature of the Ground", "Divine Incarnation", "Self-Knowledge", "Silence", "Faith" etc., which clearly give an idea of the contents and also of the "Neo-Brahmin's" own personal preoccupation. There is also a running commentary, rather a note on each saying, meant to elucidate and explain, natur ally from the compiler's standpoint, what is obviously addressed to the initiate.
   A similar compilation was published in the Arya, c alled The Eternal Wisdom (Les Paroles ternelles, in French) a portion of which appeared later on in book-form: that was more elaborate, the contents were arranged in such a way that no comments were needed, they were self-explanatory, divided as they were in chapters and sections and subsections with proper headings, the whole thing put in a logical and organised sequence. Huxley's compilation begins under the title of the Upanishadic text "That art Thou" with this saying of Eckhart: "The more God is in all things, the more He is outside them. The more He is within, the more without". It will be interesting to note that the Arya compilation too starts with the same idea under the title "The God of all; the God who is in all", the first quotation being from Philolaus, "The Universe is a Unity".The Eternal Wisdom has an introduction c alled "The Song of Wisdom" which begins with this saying from the Book of Wisdom: "We fight to win sublime Wisdom; therefore men c all us warriors".
   Huxley gives only one quotation from Sri Aurobindo under the heading "God in the World". Here it is:
  --
   "To its heights we can always come. For those of us who are still splashing about in the lower ooze, the phrase has a rather ironical ring. Nevertheless, in the light of even the most distant acquaintance with the heights and the fullness, it is possible to understand what its author means. To discover the Kingdom of God exclusively within oneself is easier than to discover it, not only there, but also in the outer worlds of minds and things and living creatures. It is easier because the heights within reveal themselves to those who are ready to exclude from their purview all that lies without. And though this exclusion may be a painful and mortificatory process, the fact remains that it is less arduous than the process of inclusion, by which we come to know the fullness as well as the heights of spiritual life. Where there is exclusive concentration on the heights within, temptations and distractions are avoided and there is a general denial and suppression. But when the hope is to know God inclusivelyto realise the divine Ground in the world as well as in the soul, temptations and distractions must not be avoided, but submitted to and used as opportunities for advance; there must be no suppression of outward-turning activities, but a transformation of them so that they become sacramental."
   The neatness of the commentary cannot be improved upon. Only with regard to the "ironical ring" of which Huxley speaks, it has just to be pointed out, as he himself seems to understand, that the "we" referred to in the phrase does not mean humanity in general that 'splashes about in the lower ooze' but those who have a sufficiently developed inner spiritual life.
  --
   We fear Mr. Huxley has completely missed the point of the cryptic sentence. He seems to take it as meaning that human kindness and morality are a means to the recovery of the Lost Way-although codes of ethics and deliberate choices are not sufficient in themselves, they are only a second best, yet they mark the rise of self-consciousness and have to be utilised to pass on into the unitive knowledge that is Tao. This explanation or amplification seems to us somewhat confused and irrelevant to the idea expressed in the apophthegm. What is stated here is much simpler and transparent. It is this that when the Divine is absent and the divine Knowledge, then comes in man with his human mental knowledge: it is man's humanity that clouds the Divine and to reach the' Divine one must reject the human values, all the moralities, sarva dharmn, seek only the Divine. The lesser way lies through the dualities, good and evil, the Great Way is beyond them and cannot be limited or measured by the relative standards. Especi ally in the modern age we see the decline and almost the disappearance of the Greater Light and instead a thousand sm aller lights are lighted which vainly strive to dispel the gathering darkness. These do not help, they are false lights and men are apt to cling to them, shutting their eyes to the true one which is not that that one worships here and now, nedam yadidam upsate.
   There is a beautiful quotation from the Chinese sage, Wu Ch'ng-n, regarding the doubtful utility of written Scriptures:
   "'Listen to this!' shouted Monkey. 'After all the trouble we had getting here from China, and after you speci ally ordered that we were to be given the scriptures, Ananda and Kasyapa made a fraudulent delivery of goods. They gave us blank copies to take away; I ask you, what is the good of that to us?' 'You needn't shout,' said the Buddha, smiling. 'As a matter of fact, it is such blank scrolls as these that are the true scriptures. But I quite see that the people of China are too foolish and ignorant to believe this, so there is nothing for it but to give them copies with some writing on.' "
   A sage can smile and smile delightfully! The parable illustrates the well-known Biblical phrase, 'the letter killeth, but the spirit giveth life'. The monkey is symbolical of the ignorant, arrogant, fussy human mind. There is another Buddhistic story about the monkey quoted in the book and it is as delightful; but being somewhat long, we cannot reproduce it here. It tells how the mind-monkey is terribly agile, quick, clever, competent, moving lightning-fast, imagining that it can easily go to the end of the world, to Paradise itself, to Brahmic status. But alas! when he thought he was speeding straight like a rocket or an arrow and arrive right at the target, he found that he was spinning like a top at the same spot, and what he very likely took to be the very fragrance of the topmost supreme heaven was nothing but the aroma of his own urine.

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The truth behind a credal religion is the aspiration towards the realization of the Divine, some ultimate reality that gives a permanent meaning and value to the human life, to the existence lodged in this 'sphere of sorrow' here below. Credal paraphernalia were necessary to express or buttress this core of spiritual truth when mankind, in the mass, had not attained a certain level of enlightenment in the mind and a certain degree of development in its life-relations. The modern age is modern precisely because it had attained to a necessary extent this mental enlightenment and this life development. So the scheme or scaffolding that was required in the past is no longer unavoidable and can have either no reality at all or only a modified utility.
   A modern people is a composite entity, especi ally with regard to its religious affiliation. Not religion, but culture is the basis of modern collective life, national or social. Culture includes in its grain that fineness of temperament which appreciates all truths behind all forms, even when there is a personal allegiance to one particular form.
   In India, it is well known, the diversity of affiliations is colossal, sui generis. Two major affiliations have today almost cut the country into two; and desperate remedies are suggested which are worse than the malady itself, as they may kill the patient outright. If it is so, it is, I repeat, the mediaeval spirit that is at:, the bottom of the trouble.
   The rise of this spirit in modern times and conditions is a phenomenon that has to be explained and faced: it is a ghost that has come out of the past and has got to be laid and laid for good. First of all, it is a reaction from modernism; it is a reaction from the modernist denial of certain fundamental and eternal truths, of God, soul, and immortality: it is a reaction from the modernist affirmation of the mere economic man. And it is also a defensive gesture of a particular complex of consciousness that has grown and lives powerfully and now apprehends expurgation and elimination.
   In Europe such a contingency did not arise, because the religious spirit, rampant in the days of Inquisitions and St. Bartholomews, died away: it died, and (or, because) it was replaced by a spirit that was felt as being equ ally, if not more, au thentic and, which for the moment, suffused the whole consciousness with a large and high afflatus, commensurate with the amplitude of man's aspiration. I refer, of course, to the spirit of the Renaissance. It was a spirit profane and secular, no doubt, but on that level it brought a catholicity of temper and a richness in varied interesta humanistic culture, as it is c alledwhich constituted a living and unifying ideal for Europe. That spirit culminated in the great French Revolution which was the final coup de grace to all that still remained of mediaevalism, even in its outer structure, political and economical.
   In India the spirit of renascence came very late, late almost by three centuries; and even then it could not flood the whole of the continent in all its nooks and corners, psychological and physical. There were any number of pockets (to use a current military phrase) left behind which guarded the spirit of the past and offered persistent and obdurate resistance. Perhaps, such a dispensation was needed in India and inevitable also; inevitable, because the religious spirit is closest to India's soul and is its most direct expression and cannot be uprooted so easily; needed, because India's and the world's future demands it and depends upon it.
   Only, the religious spirit has to be bathed and purified and enlightened by the spirit of the renascence: that is to say, one must learn and understand and realize that Spirit is the thing the one thing needfulTamevaikam jnatha; 'religions' are its names and forms, appliances and decorations. Let us have by all means the religious spirit, the fundamental experience that is the inmost truth of all religions, that is the matter of our soul; but in our mind and life and body let there be a luminous catholicity, let these organs and instruments be trained to see and compare and appreciate the variety, the numberless facets which the one Spirit natur ally presents to the human consciousness. Ekam sat viprh bahudh vadanti. It is an ancient truth that man discovered even in his earliest seekings; but it still awaits an adequate expression and application in life.
   II
   India's historical development is marked by a special characteristic which is at once the expression of her inmost nature and the setting of a problem which she has to solve for herself and for the whole human race. I have spoken of the diversity and divergence of affiliations in a modern social unit. But what distinguishes India from all other peoples is that the diversity and divergence have culminated here in contradictoriness and mutual exclusion.
   The first extremes that met in India and fought and gradu ally coalesced to form a single cultural and social whole were, as is well known, the Aryan and the non-Aryan. Indeed, the geologists tell us, the land itself is divided into two parts structur ally quite different and distinct, the Deccan plateau and the Himalayan ranges with the Indo-Gangetic plain: the former is formed out of the most ancient and stable and, on the whole, horizont ally bedded rocks of the earth, while the latter is of comparatively recent origin, formed out of a more flexible and weaker belt (the Himalayan region consisting of a colossal flexing and crumpling of strata). The disparity is so much that a certain group of geologists hold that the Deccan plateau did not at all form part of the Asiatic continent, but had drifted and dashed into it:in fact the Himalayas are the result of this mighty impact. The usual division of an Aryan and a Dravidian race may be due to a memory of the clash of the two continents and their races.
   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 c alled 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:
  --
   And still this was not the lastit could not be the lastanti thesis that had to be synthetized. The dialectical movement led to a more serious and fiercer contradiction. The Buddhistic schism was after all a division brought about from within: it could be said that the two terms of the antinomy belonged to the same genus and were commensurable. The idea or experience of Asat and Maya was not unknown to the Upanishads, only it had not there the exclusive stress which the later developments gave it. Hence quite a different, an altogether foreign body was imported into what was or had come to be a homogeneous entity, and in a considerable mass.
   Unlike the previous irruptions that merged and were lost in the general life and consciousness, Islam entered as a leaven that maintained its integrity and revolutionized Indian life and culture by infusing into its tone a Semitic accent. After the Islamic impact India could not be what she was beforea change became inevitable even in the major note. It was a psychological cataclysm almost on a par with the geological one that formed her body; but the spirit behind which created the body was working automatic ally, inexorably towards the greater and more difficult synthesis demanded by the situation. Only the thing is to be done now consciously, not through an unconscious process of laissez-faire as on the inferior stages of evolution in the past. And that is the true genesis of the present conflict.
   History abounds in instances of racial and cultural immixture. Indeed, all major human groupings of today are invariably composite formations. Excepting, perhaps, some primitiveaboriginal tribes there are no pure races existent. The Briton, the Dane, the Anglo-Saxon, and the Norman have combined to form the British; a Frenchman has a Gaul, a Roman, a Frank in him; and a Spaniard's blood would show an Iberian, a Latin, a Gothic, a Moorish element in it. And much more than a people, a culture in modern times has been a veritable cockpit of multifarious and even incongruous elements. There are instances also in which a perfect fusion could not be accomplished, and one element had to be rejected or crushed out. The complete disappearance of the Aztecs and Mayas in South America, the decadence of the Red Indians in North America, of the Negroes in Africa as a result of a fierce clash with European peoples and European culture illustrate the point.
   Nature, on the whole, has solved the problem of blood fusion and mental fusion of different peoples, although on a sm aller scale. India today presents the problem on a larger scale and on a higher or deeper level. The demand is for a spiritual fusion and unity. Strange to say, although the Spirit is the true bed-rock of unitysince, at bottom, it means identityit is on this plane that mankind has not yet been able to re ally meet and coalesce. India's genius has been precisely working in the line of a perfect solution of this supreme problem.

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Critic with judgment absolute to all time,
   A complete strength when men were maimed and weak,
  --
   The year 1949 has just celebrated the 200th anniversary of the birth of the great force of light that was Goethe. We too remember him on the occasion, and will try to present in a few words, as we see it, the fundamental experience, the major Intuition that stirred this human soul, the lesson he brought to mankind. Goe the was a great poet. He showed how a language, perhaps least poetical by nature, can be moulded to embody the great beauty of great poetry. He made the German language sing, even as the sun's ray made the stone of Memnon sing when f alling upon it. Goe the was a man of consummate culture. Truly and almost liter ally it could be said of him that nothing human he considered foreign to his inquiring mind. And Goe the was a man of great wisdom. His observation and judgment on thingsno matter to whatever realm they belonghave an arresting appropriateness, a happy and revealing insight. But above all, he was an aspiring soulaspiring to know and be in touch with the hidden Divinity in man and the world.
   Goe the and the Problem of Evil
   No problem is so vital to the human consciousness as the problem of Evilits why and wherefore It is verily the Sphinx Riddle. In all ages and in all climes man has tried to answer; the answers are of an immense variety, but none seems to be sure and certain. Goethe's was an ardent soul seeking to embrace the living truth whole and entire; the problem was not merely of philosophical interest to him, but a burning question of life and deathlife and death of the body and even of the soul.
   One view considers Evil as coeval with Good: the Prince of Evil is God's peer, equal to him in all ways, absolutely separate, independent and self-existent. Light and Darkness are eternal principles living side by side, possessing equal reality. For, although it is permissible to the individual to pass out of the Darkness and enter into Light, the Darkness itself does not disappear: it remains and maintains its domain, and even it is said that some human beings are meant etern ally for this domain. That is the Manichean principle and that also is fundament ally the dualistic conception of chit-achit in some Indian systems (although the principle of chit or light is usu ally given a higher position and priority of excellence).
   The Christian too accepts the dual principle, but does not give equal status to the two. Satan is there, an eternal reality: it is anti-God, it seeks to oppose God, frustrate his work. It is the great tempter whose task it is to persuade, to inspire man to remain always an earthly creature and never turn to know or live in God. Now the crucial question that arises is, what is the necessity of this Antagonist in God's scheme of creation? What is the meaning of this struggle and battle? God could have created, if he had chosen, a world without Evil. The orthodox Christi an answer is that in that case one could not have fully appreciated the true value and glory of God's presence. It is to manifest and proclaim the great victory that the strife and combat has been arranged in which Man triumphs in the end and God's work stands vindicated. The place of Satan is always Hell, but he cannot drag down a soul into his pit to hold it there etern ally (although according to one doctrine there are or may be certain etern ally damned souls).
   Goe the carries the process of convergence and even harmony of the two powers a little further and shows that although they are contrary apparently, they are not contradictory principles in essence. For, Satan is, after all, God's servant, even a very obedient servant; he is an instrument in the hand of the Almighty to work out His purpose. The purpose is to help and lead man, although in a devious way, towards a greater understanding, a nearer approach to Himself.
   The Ch allenge and the Pact
  --
   Thus, as sanctioned by God, there is a competition, a wager between man and Satan. The pact between the parties is this that, on the one hand, Satan will serve man here in life upon earth, and on the other hand, in return, man will have to serve Satan there, on the other side of life. That is to say, Satan will give the whole world to man to enjoy, man will have to give Satan only his soul. Man in his ignorance says he does not care for his soul, does not know of a there or elsewhere: he will be satisfied if he gets what he wants upon earth. That, evidently, is the demand of what is familiarly known as life-force (lan vital): the utmost fulfilment of the life-force is what man stands for, although the full significance of the movement may not be clear to him or even to Satan at the moment. For life-force does not necessarily drag man down, as its grand finale as it were, into hellhowever much Satan might wish it to be so. In what way, we sh all see presently. Now Satan promises man all that he would desire and even more: he would give him his fill so' that he will ask for no more. Man takes up the ch allenge and declares that his hunger is insatiable, whatever Satan can bring to it, it will take in and press on: satisfaction and satiety will never come in his way. Satan thinks he knows better, for he is armed with a master weapon to lay man low and make him cry halt!
   Love Human and Love Divine
  --
   The angels weave the symphony that is creation. They represent the various notes and rhythmsin their higher and purer degrees that make up the grand harmony of the spheres. It is magnificent, this music that moves the cosmos, and wonderful the glory of God manifest therein. But is it absolutely perfect? Is there nowhere any flaw in it? There is a doubting voice that enters a dissenting note. That is Satan, the Antagonist, the Evil One. Man is the weakest link in the chain of the apparently all-perfect harmony. And Satan boldly proposes to snap it if God only let him do so. He can prove to God that the true nature of his creation is not cosmos but chaos not a harmony in peace and light, but a confusion, a Walpurgis Night. God acquiesces in the play of this apparent breach and proves in the end that it is part of a wider scheme, a vaster harmony. Evil is rounded off by Grace.
   The total eradication of Evil from the world and human nature and the remoulding of a terrestrial life in the substance and pattern of the Highest Good that is beyond all dualities is a conception which it was not for Goe the to envisage. In the order of reality or existence, first there is the consciousness of division, of trenchant separation in which Good is equated with not-evil and evil with not-good. This is the outlook of individualised consciousness. Next, as the consciousness grows and envelops the whole existence, good and evil are both embraced and are found to form a secret and magic harmony. That is the universal or cosmic consciousness. And Goethe's genius seems to be an outflowering of something of this status of consciousness. But there is still a higher status, the status of transcendence in which evil is not simply embraced but dissolved and even transmuted into a supreme reality of which it is an aberration, a reflection or projection, a lower formulation. That is the mystery of a spiritual realisation to which Goe the aspired perhaps, but had not the necessary initiation to enter into.
   ***

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Vivekananda said that if human society is to be remodelled, one must first of all learn not to think and act in terms of claims and rights but in terms of duties and obligations. Fulfil your duties conscientiously, the rights will take care of themselves; it is such an attitude that can give man the right poise, the right impetus, the right outlook with regard to a collective living. If instead of each one demanding what one considers as one's dues and consequently scrambling and battling for them, and most often not getting them or getting at a ruinous pricewhat made Arjuna cry, "What sh all I do with all this kingdom if in regaining it I lose all my kith and kin dear to me?"if, indeed, instead of claiming one's right, one were content to know one's duty and do it as it should be done, then not only there would be peace and amity upon earth, but also each one far from losing anything would find miraculously all that one most needs and must have,the necessary, the right rights and all.
   It might be objected here however that actu ally in the history of humanity the conception of Duty has been no less pugnacious than that of Right. In certain ages and among certain peoples, for example, it was considered the imperative duty of the faithful to kill or convert by force or otherwise as many as possible belonging to other faiths: it was the mission of the good shepherd to burn the impious and the heretic. In recent times, it was a sense of high and solemn duty that perpetrated what has been termed "purges"brutalities undertaken, it appears, to purify and preserve the integrity of a particular ideological, social or racial aggregate. But the real name of such a spirit is not duty but fanaticism. And there is a considerable difference between the two. Fanaticism may be defined as duty running away with itself; but what we are concerned with here is not the aberration of duty, but duty proper self-poised.
  --
   The principle of Dharma then inculcates that each individual must, in order to act, find out his truth of being, his true soul and inmost consciousness: one must entirely and integr ally merge oneself into that, be identified with it in such a manner that all acts and feelings and thoughts, in fact all movements, inner and outerspontaneously and irrepressibly well out of that fount and origin. The individual souls, being made of one truth-nature in its multiple modalities, when they live, move and have their being in its essential law and dynamism, there cannot but be absolute harmony and perfect synthesis between all the units, even as the sun and moon and stars, as the Veda says, each following its specific orbit according to its specific nature, never collide or haltna me thate na tas thatuh but weave out a faultless pattern of symphony.
   The future society of man is envisaged as something of like nature. When the mortal being will have found his immortal soul and divine self, then each one will be able to give full and free expression to his self-nature (swabhava); then indeed the utmost sweep of dynamism in each and all will not cause clash or conflict; on the contrary, each will increase the other and there will be a global increment and fulfilmentparasparam bhavayantah. The division and conflict, the stress and strain that belong to the very nature of the inferior level of being and consciousness will then have been transcended. It is only thus that a diviner humanity can be born and replace all the other moulds and types that can never lead to anything final and absolutely satisfactory.
   ***

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In these latest poems of his, Eliot has become outright a poet of the Dark Night of the Soul. The beginnings of the new avatar were already there certainly at the very beginning. The Waste Land is a good preparation and passage into the Night. Only, the negative element in it was stronger the cynicism, the bleakness, the sereness of it all was almost overwhelming. The next stage was "The Hollow Men": it took us right up to the threshold, into the very entrance. It was gloomy and fore-boding enough, grim and seriousno glint or hint of the silver lining yet within reach. Now as we find ourselves into the very heart of the Night, things appear somewhat changed: we look at the past indeed, but can often turn to the future, feel the pressure of the Night yet sense the Light beyond overarching and embracing us. This is how the poet begins:
   I said to my soul, be still, and let the dark come upon you
  --
   But the faith and the love and the hope are all in the waiting.
   Wait without thought, for you are not ready for thought:
  --
   And destitution of all property,
   Desiccation of the world of sense,
  --
   Eliot's is a very Christian soul, but we must remember at the same time that he is nothing if not modern. And this modernism gives all the warp and woof woven upon that inner core. How is it characterised? First of all, an intellectualism that requires a reasoned and rational synthesis of all experiences. Another poet, a great poet of the soul's Dark Night was, as we all know, Francis Thompson: it was in his case not merely the soul's night, darkness extended even to life, he lived the Dark Night actu ally and physic ally. His haunting, weird lines, seize within their grip our brain and mind and very flesh
   My days have crackled and gone up in smoke,5
  --
   The modern temper is especi ally partial to harmony: it cannot assert and reject unilater ally and categoric ally, it wishes to go round an object and view all its sides; it asks for a synthesis and reconciliation of differences and contraries. Two major chords of life-experience that demand accord are Life and Death, Time and Eternity. Indeed, the problem of Time hangs heavy on the human consciousness. It has touched to the quick philosophers and sages in all ages and climes; it is the great question that confronts the spiritual seeker, the riddle that the Sphinx of life puts to the journeying soul for solution.
   A modern Neo-Brahmin, Aldous Huxley, has given a solution of the problem in his now famous Shakespearean apothegm, "Time must have a stop". That is an old-world solution rediscovered by the modern mind in and through the ravages of Time's storm and stress. It means, salvation lies, after all, beyond the flow of Time, one must free oneself from the vicious and unending circle of mortal and mundane life. As the Rajayogi controls and holds his breath, stills all life-movement and realises a dead-stop of consciousness (Samadhi), even so one must control and stop all secular movements in oneself and attain a timeless stillness and vacancy in which alone the true spiritual light and life can descend and manifest. That is the age-long and ancient solution to which the Neo-Brahmin as well the Neo-Christian adheres.
   Eliot seems to demur, however, and does not go to that extreme length. He wishes to go beyond, but to find out the source and matrix of the here below. As I said, he seeks a synthesis and not a mere transcendence: the transcendence is indeed a part of the synthesis, the other part is furnished by an immanence. He does not cut away altogether from Time, but reaches its outermost limit, its rim, its summit, where it stops, not altogether annihilated, but held in suspended animation. That is the "still point" to which he refers in the following lines:
  --
   First, the movement towards transcendence, that is the journey in the Night which you do throwing away one by one all your possessions and burdens till you make yourself bare and naked, you die but you are reborn a new babe:
   Into another intensity
  --
   Now, a modern poet is modern, because he is doubly attracted and attached to things of this world and this mundane life, in spite of all his need and urge to go beyond for the larger truth and the higher reality. Apart from the natural link with which we are born, there is this other fascination which the poor miserable things, all the little superficialities, trivialities especi ally have for the modern mind in view of their possible sense and significance and right of existence. These too have a magic of their own, not merely a black magic:
   ..... our losses, the torn seine,
  --
   all sh all be well, and
   all manner of thing sh all be well. 12
   Nothing can be clearer with regard to the ultimate end the poet has in view. Listen once more to the hymn of the higher reconciliation:
  --
   Our poet is too self-conscious, he himself feels that he has not the perfect voice. A Homer, even a Milton possesses a unity of tone and a wholeness of perception which are denied to the modern. To the modern, however, the old masters are not subtle enough, broad enough, psychological enough, let us say the word, spiritual enough. And yet the poetic inspiration, more than the religious urge, needs the injunction not to be busy with too many things, but to be centred upon the one thing needful, viz., to create poetic ally and not to discourse philosophic ally or preach prophetic ally. Not that it is impossible for the poet to sw allow the philosopher and the prophet, metabolising them into the substance of his bone and marrow, of "the trilling wire in his blood", as Eliot graphic ally expresses. That perhaps is the consummation towards which poetry is tending. But at present, in Eliot, at least, the strands remain distinct, each with its own temper and rhythm, not fused and moulded into a single streamlined form of beauty. Our poet flies high, very high indeed at times, often or often he flies low, not disdaining the perilous limit of bathos. Perhaps it is all wilful, it is a mannerism which he cherishes. The mannerism may explain his psychology and enshrine his philosophy. But the poet, the magician is to be looked for elsewhere. In the present collection of poems it is the philosophical, exegetical, discursive Eliot who dominates: although the high lights of the subject-matter may be its justification. Still even if we have here doldrums like
   That the past has another pattern, and ceases to be a mere sequence
  --
   Here the poet is almost grimly tense, concentrated and has not allowed himself to be dissipated by thinkings and arguments, has confined himself wholly to a living experience. That is because the poet has since then moved up and sought a more rarefied air, a more even and smooth temper. The utter and absolute poetic ring of the Inferno is difficult to maintain in the Paradiso, unless and until the poet transforms himself wholly into the Rishi, like the poet of the Gita or the Upanishads.
   "East Coker"

01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   I speak of Roerich as a Western soul, but more precisely perhaps he is a soul of the mid-region (as also in another sense we sh all see subsequently) intermediary between the East and the West. His external make-up had all the characteristic elements of the Western culture, but his mind and temperament, his inner soul was oriental. And yet it was not the calm luminous staticancientsoul that an Indian or a Chinese sage is; it is a nomad soul, newly awakened, young and fresh and ardent, something primitive, pulsating with the unspoilt green sap of life something in the manner of Whitman. And that makes him all the more representative of the young and ardent West yearning for the light that was never on sea or land.
   Is it not strange that one should look to the East for the light? There is a light indeed that dwells in the setting suns, but that is the inferior light, the light that moves level with the earth, pins us down to the normal and ordinary life and consciousness: it" leads into the Night, into Nihil, pralaya. It is the light of the morning sun that man looks up to in his forward march, the sun that rises in the East whom the Vedic Rishi invoked in these magnificent lines:
   Lo, the supreme light of all lights is come, a vast and varied consciousness is born in us. . . .
   It is not a mere notion or superstition, it is an occult reality that gives sanctity to a particular place or region. The saintly soul has always been also a pilgrim, physic ally, to holy places, even to one single holy place, if he so chooses. The puritan poet may say tauntingly:
  --
   all teachers journeyed to the mountains. The higher knowledge, the most inspired songs, the most superb sounds and colours are created in the mountains. On the highest mountains there is the Supreme: the highest mountains stand as witnesses of Great Reality.
   Indeed, Roerich considers the Himalayas as the very abode, the tabernacle itself thesanctum sanctorumof the Spirit, the Light Divine. Many of Roerich's paintings have mountain ranges, especi ally snow-bound mountain ranges, as their theme. There is a strange kinship between this yearning artistic soul, which seems solitary in spite of its ardent humanism, and the silent heights, rising white tier upon tier reflecting prism like the fiery glowing colours, the vast horizons, the wide vistas vanishing beyond.
   Roerich is one of the prophets and seers who have ever been acclaiming and preparing the Golden Age, the dream that humanity has been dreaming continuously since its very childhood, that is to say, when there will be peace and harmony on earth, when racial, cultural or ideological egoism will no longer divide man and mana thing that seems today a chimera and a h allucinationwhen there will be one culture, one civilisation, one spiritual life welding all humanity into a single unit of life luminous and beautiful. Roerich believes that such a consummation can arrive only or chiefly through the growth of the sense of beauty, of the aesthetic temperament, of creative labour leading to a wider and higher consciousness. Beauty, Harmony, Light, Knowledge, Culture, Love, Delight are cardinal terms in his vision of the deeper and higher life of the future.
   The stress of the inner urge to the heights and depths of spiritual values and realities found special and significant expression in his paintings. It is a difficult problem, a problem which artists and poets are tackling today with all their skill and talent. Man's consciousness is no longer satisfied with the customary and the ordinary actions and reactions of life (or thought), with the old-world and time-worn modes and manners. It is no more turned to the apparent and the obvious, to the surface forms and movements of things. It yearns to look behind and beyond, for the secret mechanism, the hidden agency that re ally drives things. Poets and artists are the vanguards of the age to come, prophets and pioneers preparing the way for the Lord.
   Roerich discovered and elaborated his own technique to reveal that which is secret, express that which is not expressed or expressible. First of all, he is symbolical and allegorical: secondly, the choice of his symbols and allegories is hieratic, that is to say, the subject-matter refers to objects and events connected with saints and legends, shrines and enchanted places, hidden treasures, spirits and angels, etc. etc.; thirdly, the manner or style of execution is what we may term pantomimic, in other words, concrete, graphic, dramatic, even melodramatic. He has a special predilection for geometrical patterns the artistic effect of whichbalance, regularity, fixity, soliditywas greatly utilised by the French painter Czanne and poet M allarm who seem to have influenced Roerich to a considerable degree. But this Northerner had not the reticence, the suavity, the tonic unity of the classicist, nor the normality and clarity of the Latin temperament. The prophet, the priest in him was the stronger element and made use of the artist as the rites andceremoniesmudras and chakrasof his vocation demanded. Indeed, he stands as the hierophant of a new cultural religion and his paintings and utterances are, as it were, gestures that accompany a holy ceremonial.
   A Russian artist (Monsieur Benois) has stressed upon the primitivealmost aboriginalelement in Roerich and was not happy over it. Well, as has been pointed out by other prophets and thinkers, man today happens to be so sophisticated, artificial, material, cerebral that a [ all-back seems to be necessary for him to take a new leap forward on to a higher ground. The pure aesthete is a closed system, with a consciousness immured in an ivory tower; but man is something more. A curious paradox. Man can reach the highest, realise the integral truth when he takes his leap, not from the relatively higher levels of his consciousness his intellectual and aesthetic and even moral status but when he can do so from his lower levels, when the physico-vital element in him serves as the springing-board. The decent and the beautiful the classic grace and aristocracyform one aspect of man, the aspect of "light"; but the aspect of energy and power lies precisely in him where the aboriginal and the barbarian find also a lodging. Man as a mental being is natur ally sattwic, but prone to passivity and weakness; his physico-vital reactions, on the other hand, are obscure and crude, simple and vehement, but they have life and energy and creative power, they are there to be trained and transfigured, made effective instruments of a higher illumination.
   all elemental personalities have something of the unconventional and irrational in them. And Roerich is one such in his own way. The truths and realities that he envisages and seeks to realise on earth are elemental and fundamental, although apparently simple and commonplace.
   ***

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  or do both the soul (in its essence as a divine spark in all
  creatures) and the psychic being exist together?
  --
  The radical method is to cut off all mental and vital connection
  with these people; but until you know how to do this, you
  --
  goodwill; all its movements are ignorant and so they distort and
  disfigure the Divine Presence.
  --
  If you belong entirely and tot ally to the Divine, then all that belongs to you, all that forms part of your material being, belongs
  to the Divine.
  --
  As for all psychological problems, here too sincerity, a total
  and uncompromising sincerity, is the true remedy.
  --
  About this, one could say humorously that we are all divine, but
  we are hardly even aware of it, and what we c all "ourselves" is
  --
  time to do all that You do? Perhaps physical time does
  not exist for You!
  --
  This, moreover, is the secret of all endurance.
  12 August 1967
  --
  of the disciples of the Ashram all belong to the same family. In spite of this, there is often a lack of collaboration
  among us. Why is that, Mother?
  --
  refer to a universal family open to all differences and even all
  divergences.
  --
  psychic, all the conflicts due to clashing bad wills can no longer
  exist.
  --
  When consciousness becomes all-powerful, shadow will no
  longer be necessary and will disappear.
  --
  then the consciousness descends through all the states of being
  down to the most material, bringing the Divine Force with it so
  --
  world, show the way to union and harmony." - Message for the inauguration of all
  India Radio, Pondicherry, 23 September 1967. Words of the Mother - I, CWM, Vol. 13,
  --
  Total means vertic ally in all the states of being, from the
  most material to the most subtle.
  Integral means horizont ally in all the different and often
  contradictory parts which make up the outer being (physical,
  --
  make up for all the lost time.
  Whatever the past may have been, it is not time that is needed
  --
  are mentioned in nearly all the old legends of the saints?
  Tears and anguish indicate the presence of a weak and paltry
  nature which is still unable to receive the Divine in all his power
  and glory. Not only are they unnecessary, they are useless and
  --
  the disposal of the Divine for the welfare of all.
  4 January 1968
  --
  Can one say that all waste reflects a waste of consciousness?
  Waste of any kind is the result of unconsciousness.
  --
  me for the last three weeks, I felt that all these things
  have actu ally been there for a long time and that now
  --
  to eliminate. One should concentrate all one's effort on building up and strengthening the true consciousness, which will
  automatic ally do the work of unifying the being.
  --
  (2) Never allow any part of the being or any of its movements to contradict one's aspiration.
  This also makes it necessary to become conscious of one's
  --
  One can say very simply that all that leads to the Divine is
  good, and all that leads away from the Divine is bad.
  Many virtues lead away from the Divine by making men
  --
  When one is living among men with all their miseries, it is only
  the Grace that can bestow this state - even in those who by
  --
  It is beyond all personal effort.
  27 May 1968
  --
  Inconscience is the negation of all effort. Ignorance (that
  is, the acknowledgement that there is something to be known
  --
  the Divine is all and everything.
  For that one must identify oneself with the Supreme Divine.
  --
  One has to cut off all connection with the manifested world
  in order to be immune.
  --
  Is the Divine Love equal for all even in the manifestation?
  Yes, equal and immutable.
  --
  This possibility is open to all whose aspiration is fervent.
  1 November 1968
  --
  And drew all Nature into its embrace."13
  Is Sri Aurobindo referring here to knowledge by
  --
   all things and all circumstances.
  11 November 1968
  "A last high world was seen where all worlds meet;
  In its summit gleam where Night is not nor Sleep,
  --
  stands above all the worlds and bears in her eternal
  consciousness the Supreme Divine."20
  --
  Beyond all question.
  They are ONE in essence and manifestation.
  --
  become aware of a wonderful transformation in all things.
  13 December 1968
  --
  The Upanishad says: "When That is known, all is
  known." all is known in its essential truth or also
  in detail?
  --
  Yes, one can put it that way. But above all, it is the attitude
  towards the outward appearance that changes completely.

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  master of one's being and of all its actions.
  It is a long and meticulous work that requires much perseverance, but the result is worth the trouble, for it brings not
  --
  concrete fact, as all who have had the experience know.
  Blessings.
  --
  But in all things and in all cases, one has to keep a balance.
  Blessings.
  --
  Him all that one has spent and much more.
   all the remedies suggested by the mind, even the most
  --
  gives an exceptional control over all activities, mental, vital and
  physical.
  --
  A vital converted and consecrated to the Divine Will becomes a bold and forceful instrument that can overcome all
  obstacles. But it first has to be disciplined, and this it consents
  --
  Human incapacity is necessarily behind all that men do. Only
  he who has become conscious of the Divine and become His
  --
  Sports are all the games, competitions, tournaments, etc. that
  are based on competition and lead to placings and prizes.
  Physical education means princip ally all the various exercises for the development and maintenance of the body.
  Natur ally, here we have combined the two. But this is mainly

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is man (the human being) who c alls all kinds of feelings
  "love": all the desires, attractions, vital exchanges, sexual relations, attachments, even friendships, and many other things
  besides.
  But all that is not even the shadow of love nor even its
  deformation.
  These are all mental and vital, sentimental or sexual activities, and nothing more.
  Blessings.
  --
  The vital is the receptacle of all the bad impulses, all wickedness,
  cowardice, weakness and avarice.
  --
  things and making them conscious? And why all these
  misfortunes and sufferings?
  It is a question that all thinking people have asked.
  Some have considered the problem more deeply and asked
  --
  Divine, one's vision of things changes tot ally, and they have all
  come to the same conclusion: unite with the Divine and you will
  --
  of them, all one's movements, impulses, thoughts and acts of
  will, so that the psychic being may accept or reject each of these
  --
  Up to now, all those who have gone have done so without
  asking for permission, because they sensed that it would not be
  --
  to their own means. The Divine has sent down His Consciousness to give them light. all who are able to do so should profit
  by it.
  --
  down on earth to work in all who are ready to receive it.
  Blessings.
  --
  this new race is already at work on earth to give light to all who
  are capable of receiving it and heeding it.
  --
  Or would it be better not to read them at all?
  Series Thirteen - To a Student

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  then one is ready to gain the strength to surmount all difficulties.
  22 November 1971
  --
  Each one has his ego and all the egos are at odds with one
  another. It is only when one gets rid of the ego that one becomes
  --
  We have to open them wide and allow the Infinite to enter us
  freely in order to transform us.
  --
  proceeds, for each ego has its own character and needs a particular method. The only qualities indispensable for all are absolute
  perseverance and sincerity. The least tendency to deceive oneself
  --
  to concentrate on it by making it the witness of all your inner
  movements and the judge of all that you should or should not
  do, and to strive to submit your external nature to its decisions.
  --
  It is found deep within oneself, beyond all thoughts.
  11 December 1971
  --
  depths of your consciousness, beyond all mental activity.
  16 December 1971
  --
  shatter all resistance, however powerful it may be.
  18 December 1971
  --
  have driven all defeatism out of our consciousness.
  It is by perfecting our faith in the Divine Grace that we sh all
  --
  To know how to transform all circumstances into a means
  of reaching this goal.
  --
  The best thing we can do to express our gratitude is to overcome all egoism in ourselves and make a constant effort towards this transformation. Human egoism refuses to abdicate
  on the grounds that others are not transformed. But that is
  --
  It is only in the last category - if one has chosen it in all
  sincerity and pursued it with an unfailing patience - that one
  --
  happiness you enjoy will exceed all expectation.
  28 December 1971
  --
  When the vision of the whole and the vision of all the details
  are united in a single active consciousness, the creation will have
  --
  In time and space no two human beings have the same consciousness, and the sum of all these consciousnesses is but a partial
  and diminished manifestation of the Divine Consciousness.
  --
  progress are essential for a happy and fruitful life. Above all, one
  must be convinced that the possibility of progress is unlimited.
  --
  study all he has told us, strive to follow his example and prepare
  ourselves for the new manifestation.
  --
  vital and the physical have to be free of all desire - otherwise
  one is courting disaster.
  --
  that all the difficulties we meet with in life come from the fact
  that we do not rely exclusively on the Divine for the help we
  --
  To want what the Divine wants, in all sincerity, is the essential
  condition for peace and joy in life. Almost all human miseries
  come from the fact that men are nearly always convinced that
  --
  It is only when one gives oneself in all sincerity to the Divine
  Will that one has the peace and calm joy which come from the
  --
  luminous force floods our consciousness with a vast and luminous peace which prevails over all petty reactions and prepares
  us for union with the Divine - the very purpose of individual
  --
  but an all-powerful and happy realisation.
   all the rest is painful illusion.
  --
  with it and allow it to replace the ego, which will be compelled
  either to get converted or disappear.
  --
  were convinced of it, they would all want to do yoga.
  9 February 1972
  --
  purify oneself of all that prevents one from being tot ally surrendered to the Divine. To make one's consciousness more and
  more receptive to the Divine Influence.
  --
  faithfulness is faithfulness to the Divine - and that is the faithfulness we all ought to acquire through sincere and sustained
  effort.
  When the whole being, in all its parts and all its activities,
  can say to the Divine in all sincerity:
  "Whatever You will, whatever You will",
  --
  is for all the progress that has to be made!
  Series Fourteen - To a Sadhak
  --
  that all in us may conform to Your Will.
  12 March 1972

0 1951-09-21, #Agenda Vol 01, #unset, #Zen
   into all the cells
   of my body
   Your all-knowledge,
   Your all-power,
   Your all-kindness.
   ***

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   There are other great Personalities of the Divine Mother, but they were more difficult to bring down and have not stood out in front with so much prominence in the evolution of the earth-spirit. There are among them Presences indispensable for the supramental realization,most of all one who is her Personality of that mysterious and powerful ecstasy and Ananda1 which flows from a supreme divine Love, the Ananda that alone can heal the gulf between the highest heights of the supramental spirit and the lowest abysses of Matter, the Ananda that holds the key of a wonderful divines Life and even now supports from its secrecies the work of all the other Powers of the universe.
   Sri Aurobindo, The Mother
  --
   Thus far, She has not found what is needed. Men remain obstinately men and do not want to or are unable to become supermen. all they can receive and express is a love at their own dimension: a human lovewhereas the supreme bliss of divine Ananda eludes their perception.
   At times, finding the world unready to receive Her, She contemplates withdrawing. But how cruel a loss this would be!
   It is true that at present, her presence is more rhetorical than factual, since so far She has had no chance to manifest. Yet even so, She is a powerful instrument in the Work, for of all the Mothers aspects, She holds the greatest power to transform the body. Indeed, those cells which can vibrate at the touch of the divine Joy, receive it and bear it, are cells reborn, on their way to becoming immortal.
   But the vibrations of divine Bliss and those of pleasure cannot cohabit in the same vital and physical house. We must therefore TOT allY renounce all feelings of pleasure to be ready to receive the divine Ananda. But rare are those who can renounce pleasure without thereby renouncing all active participation in life or sinking into a stern asceticism. And among those who realize that the transformation is to be wrought in active life, some pretend that pleasure is a form of Ananda gone more or less astray and legitimize their search for self-satisfaction, thereby creating a virtu ally insuperable obstacle to their own transformation.
   Now, if there is anything else you wish to ask me Anyone may ask, anyoneanyone who has something to saynot just the students.
  --
   I dont say it was ineffectual, but between the result obtained and the result hoped for, there was a considerable difference. But as I said, you who are all so near, so steeped in this atmosphere who among you noticed anything?You simply went on with your little lives as usual.
   I think it was in 1946, Mother, because you told us so many things at that time.
  --
   Now you may ask me the questions you wanted to ask Thats all?
   Mother, there is not even one single man?
  --
   Mother, you are wasting your time with all these Ashram people.
   Oh! But you see, from an occult standpoint, it is a selection. From an external standpoint you could say that there are people in the world who are far superior to you (and I would not disagree!), but from an occult standpoint, it is a selection. There are It can be said that without a doubt the majority of young people here have come because it was promised them that they would be present at the Hour of Realization but they just dont remember it! (Mother laughs) I have already said several times that when you come down on earth, you f all on your head, which leaves you a little dazed! (laughter) Its a pity, but after all, you dont have to remain dazed all your lives, do you? You should go deep within yourselves and there find the immortal consciousness then you can see very well, you can very clearly remember the circumstances in which you you aspired to be here for the Hour of the Works realization.
   But actu ally, to tell you the truth, I think your lives are so easy that you dont exert yourselves very much! How many among you have truly an INTENSE need to find their psychic beings? To find out truly who they are? To find out what their roles are, why they are here? You just let yourselves drift. You even complain when things arent easy enough! You just take things as they come. And sometimes, should an aspiration arise in you and you encounter some difficulty in yourself, you say, Oh, Mother is there! Shell take care of it for me! And you think about something else.
  --
   Yes, I have always said that it changed when we had to take the very little children. How can you envision an ascetic life with little sprouts no bigger than that? Its impossible! But thats the little surprise package the war left on our doorstep. When it was found that Pondicherry was the safest place on earth, natur ally people came wheeling in here with all their baby carriages filled and asked us if we could shelter them, so we couldnt very well turn them away, could we?! Thats how it happened, and in no other way But, in the beginning, the first condition for coming here was that you would have nothing more to do with your family! If a man was married, then he had to completely overlook the fact that he had a wife and childrencompletely sever all ties, have nothing further to do with them. And if ever a wife asked to come just because her husb and happened to be here, we told her, You have no business coming here!
   In the beginning, it was very, very strict for a long time.
   The first condition was: Nothing more to do with your family Well, we are a long way from that! But I repeat that it only happened because of the war and not because we stopped seeing the need to cut all family ties; on the contrary, this is an indispensable condition because as long as you hang on to all these cords which bind you to ordinary life, which make you a slave to the ordinary life, how can you possibly belong to the Divine alone? What childishness! It is simply not possible. If you have ever taken the trouble to read over the early ashram rules, you would find that even friendships were considered dangerous and undesirable We made every effort to create an atmosphere in which only ONE thing counted: the Life Divine.
   But as I said, bit by bit things changed. However, this had one advantage: we were too much outside of life. So there were a number of problems which had never arisen but which would have suddenly surged up the moment we wanted a complete manifestation. We took on all these problems a little prematurely, but it gave us the opportunity to solve them. In this way we learned many things and surmounted many difficulties, only it complicated things considerably. And in the present situation, given such a large number of elements who havent even the slightest idea why theyre here (!) well, it demands a far greater effort on the disciples part than before.
   Before, when there were we started with 35 or 36 people but even when it got up to 150, even with 150it was as if they were all nestled in a cocoon in my consciousness: they were so near to me that I could constantly guide all their inner or outer movements. Day and night, at each moment, everything was tot ally under my control. And natur ally, I think they made a great deal of progress at that time: it is a fact that I was CONSTANTLY doing the sadhana2 for them. But then, with this baby boom The sadhana cant be done for little sprouts who are 3 or 4 or 5 years old! Its out of the question. The only thing I can do is wrap them in the Consciousness and try to see that they grow up in the best of all possible conditions. However, the one advantage to all this is that instead of there being such a COMPLETE and PASSIVE dependence on the disciples part, each one has to make his own little effort. Truly, thats excellent.
   I dont know to whom I was mentioning this today (I think it was for a Birthday3 No, I dont know now. It was to someone who told me he was 18 years old. I said that between the ages of 18 and 20, I had attained a constant and conscious union with the Divine Presence and that I had done this all ALONE, without ANYONES help, not even books. When a little later I chanced upon Vivekanandas Raja Yoga, it re ally seemed so wonderful to me that someone could explain something to me! And it helped me realize in only a few months what would have otherwise taken years.
   I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, Read the Gita (this translation of the Gita which re ally wasnt worth much but it was the only one available at the timein those days I wouldnt have understood anything in other languages; and besides, the English translations were just as bad and well, Sri Aurobindo hadnt done his yet!). He said, Read the Gita knowing that Krishna is the symbol of the immanent God, the God within. That was all. Read it with THAT knowledgewith the knowledge that Krishna represents the immanent God, the God within you. Well, within a month, the whole thing was done!
   So some of you people have been here since the time you were toddlerseverything has been explained to you, the whole thing has been served to you on a silver platter (not only with words, but through psychic aid and in every possible way), you have been put on the path of this inner discovery and then you just go on drifting along: When it comes, it will come.If you even spare it that much thought!
  --
   But Im not at all discouraged, I just find it rather laughable. Only there are other far more serious things; for example, when you try to deceive yourselves that is not so pretty. One should not mix up cats and kings. You should c all a cat a cat and a king a king and human instinct, human instinctand not speak about things divine when they are utterly human, nor pretend to have supramental experiences when you are living in a blatantly ordinary consciousness.
   If you look at yourselves straight in the face and you see what you are, then if by chance you should resolve to But what re ally astounds me is that you dont even seem to feel an intense NEED to do this! But how can we know? Because you DO know, you have been told over and over again, it has been drummed into your heads. You KNOW that you have a divine consciousness within you. And yet you can go on sleeping night after night, playing day after day, doing your lessons ad infinitum and still not be not have a BURNING desire and will to come into contact with yourselves!With yourselves, yes, the you just there, inside (motion towards the center of the chest) Re ally, its beyond me!
  --
   And how many years have you all been here, half-asleep? Natur ally, youre happy to think about it now and thenespeci ally when I speak to you about it or sometimes when you read. But THATthat fire, that will which plows through all barriers, that concentration which can triumph over EVERYTHING
   Now who was it that asked me what you should do?
  --
   It is very clear. So it is not I who can make Her stay. And I certainly cannot ask Her to stay for egotistical reasons. Moreover, all these Aspects, all these Personalities manifest constantly but they never manifest for personal reason. Not one of them has ever thought of helping my bodybesides, I dont ask them to because that is not their purpose. But it is more than obvious that if the people around me were receptive, She could permanently manifest since they could receive Herand this would help my body enormously because all these vibrations would run through it. But She never gets even a chance to manifestnot a single one. She only meets people who dont even feel Her when Shes there! They dont even notice Her, theyre not even aware of her presence. So how can She manifest in these conditions? Im not going to ask Her, Please come and change my body. We dont have that kind of relationship! Furthermore, the body itself wouldnt agree. It never thinks of itself, it never pays attention to itself, and besides, it is only through the work that it can be transformed.
   Yes, certainly had there been any receptivity when She came down and had She been able to manifest with the power with which She came But I can tell you one thing: even before Her coming, when, with Sri Aurobindo, I had begun going down (for the Yoga) from the mental plane to the vital plane, when we brought our yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time I didnt seem very old, I looked less than forty, but I was forty anyway), after no more than a month of this yoga, I looked exactly like an 18 year old! And someone who knew me and had stayed with me in Japan5 came here, and when he saw me, he could scarcely believe his eyes! He said, But my god, is it you? I said, Of course!
   Only when we went down from the vital plane into the physical plane, all this went awaybecause on the physical plane, the work is much harder and we had so much to do, so many things to change.
   But if a force like Hers could manifest and be received here, it would have INESTIMABLE results!
   Well, I am only telling you all this because I thought someone might ask me about it, but otherwise I dont have that kind of relationship with Her. You see, if you consider this body, this poor body, it is very innocent: it in no way tries to draw attention to itself nor to attract forces nor to do anything at all except its workas best it can. And thats how it stands: its importance is proportionate to its usefulness and to the significance the world attri butes to itsince its action is for the world.
   But in and of itself, it is only one body among countless others. Thats all.
   (To the disciple handling the microphone:) Its over now.

0 1955-03-26, #Agenda Vol 01, #unset, #Zen
   Mother, without Mahakalis grace, I sh all never be able to get out of this mechanical round, to shatter these old formations, ever the same, which keep coming back. Mother, I beg of you, help. me to BREAK this shell in which I am suffocating. Deliver me from myself, deliver me in spite of myself. Alone, I am helpless; sometimes I cannot even c all you! May your force come and burn all my impurities, shatter my resistances.
   Signed: Bernard2

0 1955-04-04, #Agenda Vol 01, #unset, #Zen
   Mother, for more than a year now I have been near you and nothing, no re ally significant inner experience, no sign has come that allows me to feel I have progressed or merely to show me that I am on the right path. I cannot even say I am happy.
   I am not so absurdly pretentious as to blame the divine, nor yourself and I remain quite convinced that all this is my own fault. Undoubtedly I have not known how to surrender tot ally in some part of myself, or I do not aspire enough or know how to open myself as needed. Also, I should rely entirely upon the divine to take care of my progress and not be concerned about the absence of experiences. I have therefore asked myself why I am so far away from the true attitude, the genuine opening, and I see two main reasons: on the one hand, the difficulties inherent in my own nature, and on the other, the outer conditions of this sadhana. These conditions do not seem to be conducive to helping me overcome the difficulties in my own nature.
   I feel that I am turning in circles and taking one step backward for each one forward. Furthermore, instead of helping me draw nearer to the divine consciousness, my work in the Ashram (the very fact of working for to change work, even if I felt like it, would not change the over all situation), diverts me from this divine consciousness, or at least keeps me in a superficial consciousness from which I am unable to unglue myself as long as I am busy writing letters, doing translations, corrections or classes.1 I know its my own fault, that I should know how to be detached from my work and do it by relying upon a deeper consciousness, but what can be done? Unless I receive the grace, I cannot remember the essential thing as long as the outer part of my being is active.
   When I am not immediately engrossed in work, I have to confront a thousand little temptations and daily difficulties that come from my contact with other beings and a life that does indeed remain in life. Here, even more, there is the feeling of an impossible struggle, and all these little difficulties seem to gnaw away at me; scarcely has one hole been filled when another opens up, or the same one reappears, and there is never any real victoryone has constantly to begin everything again. Fin ally, it seems to me that I re ally live only one hour a day, during the evening distribution at the playground.2 It is scarcely a life and scarcely a sadhana!
   Consequently, I understand much better now why in the traditional yogas one settled all these difficulties once and for all by escaping from the world, without bothering to transform a life that seems so untransformable.
   I am not now going to renounce Sri Aurobindos Yoga, Mother, for my whole life is based upon it, but I believe I should employ other meanswhich is why I am writing you this letter.
  --
   In all sincerity, I must say that when I was at Brewsters place in Almora, I felt very near to that state in which the Light must surge forth. I quite understand the imperfection of this process, which involves fleeing from difficulties, but this would only be a stage, a strategic retreat, as it were.
   Mother, this is not a vital desire seeking to divert me from the sadhana, for my life has no other meaning than to seek the divine, but it seems to be the only solution that could bring about some progress and get me out of this lukewarm slump in which I have been living day after day. I cannot be satisfied living merely one hour a day, when I see you.
   I know that you do not like to write, Mother, but couldnt you say in a few words if you approve of my project or what I should do? In spite of all my rebellions and discouragements and resistances, I am your child. O Mother, help me!
   Signed: Bernard

0 1955-06-09, #Agenda Vol 01, #unset, #Zen
   Mother, I cannot say that it is a nostalgia for the outside world that is drawing me backwards nor some attachment to a personal form of life, nor even some vital desire seeking its own satisfaction. That old world no longer attracts me, and I do not see at all what I would do there. Yet something is standing in my way.
   If only I could see a distinct error blocking my path which I could clearly attack But I feel that I am not responsible, that it is not my personal fault if I remain without aspiration, stagnating. I feel like a battlefield of contending forces that are beyond me and against which I can do NOTHING. Oh Mother, it is not an excuse for a lack of will, or at least I dont think so I profoundly feel like a helpless toy, tot ally helpless.
  --
   During the day, I live more or less calmly in my little morass, but as evening and the moment to meet you draw near, then the forces pinning me to the ground begin raging beneath your pressure, and I feel at times an unbearable tearing that burns and constricts in my throat like tears that cannot be shed. Afterwards, Truth regains possession of me but the following day it all begins again.
   Mother, it is an impossible, absurd, unlivable life. I feel as though I have no hand in this cruel little game. Oh Mother, why doesnt your grace trust that deep part in me which knows so well that you are the Truth? Deliver me from these evil forces since, profoundly, it is you and you alone I want. Give me the aspiration and strength I do not have. If you do not do this Yoga for me, I feel I sh all never have the strength to go on.
   There is something that must be SHATTERED: can it not be done once and for all without lingering on indefinitely? Mother, I am your child.
   Signed: Bernard

0 1955-09-03, #Agenda Vol 01, #unset, #Zen
   No matter where I concentrate, in my heart, above my head, between my eyes, I bang everywhere into an unyielding w all; I no longer know which way to turn, what I must do, say, pray in order to be freed from all this at last. Mother, I know that I am not making all the effort I should, but help me to make this effort, I implore your grace. I need so much to find at last this solid rock upon which to lean, this space of light where fin ally I may seek refuge. Mother, open the psychic being in me, open me to your sole Light which I need so much. Without your grace, I can only turn in circles, hopelessly. O Mother, may I live in you.
   Your child,

0 1955-09-15, #Agenda Vol 01, #unset, #Zen
   Mother suddenly everything seems to have cryst allized all the little revolts, the little tensions, the ill will and petty vital demandsforming a single block of open, determined resistance. I have become conscious that from the beginning of my sadhana, the mind has led the gamewith the psychic behind and has held me in leash, helped muzzle all contrary movements, but at no time, or only rarely, has the vital submitted or opened to the higher influence. The rare times when the vital participated, I felt a great progress. But now, I find myself in front of this solid mass that says No and is not at all convinced of what the mind has been imposing upon it for almost two years now.
   Mother, I am sufficiently awakened not to rebel against your Light and to understand that the vital is but one part of my being, but I have come to the conclusion that the only way of convincing this vital is not to force or stifle it, but to let it go through its own experience so it may understand by itself that it cannot be satisfied in this way. I feel the need to leave the Ashram for a while to see how I can get along away from here and to realize, no doubt, that one can re ally brea the only here.
  --
   Otherwise, Mother, there is this block before me that is obscuring all the rest and taking away my taste for everything. I would like to leave, Mother, but not in revolt; may it be an experience to go through that receives your approval. I would not like to be cut off from you by your displeasure or your condemnation, for this would seem to me terrible and leave me no other recourse but to plunge into the worst excesses in order to forget.
   Mother, I would like you to forgive me, to understand me and, above all, not to deprive me of your Love. I would like you to tell me if I may leave for a few weeks and how you feel about it. It seems to me that I am profoundly your child, in spite of all this??
   Signed: Bernard

0 1955-10-19, #Agenda Vol 01, #unset, #Zen
   1) To prostrate oneself at His feet in a surrender of all pride, with a perfect HUMILITY.
   2) To unfold ones being before Him, to open entirely ones body from head to toe, as one opens a book, spreading open ones centers so as to make all their movements visible in a total SINCERITY that allows nothing to remain hidden.
   3) To nestle in His arms, to melt in Him in a tender and absolute CONFIDENCE.

0 1956-04-04, #Agenda Vol 01, #unset, #Zen
   I am broken and battered in the depths of my being as I was in my flesh in the concentration camps. Will the divine grace take pity on me? Can you, do you want to help me? Alone I can do nothing. I am in an absolute solitude, even beyond all rebellion, at my very end.
   Yet I love you in spite of all that I am.
   Signed: Bernard
  --
   My child, I have not abandoned you, and I am ready to forget, to efface all revolt.
   My help is always with you.

0 1956-04-20, #Agenda Vol 01, #unset, #Zen
   Agreedwith all my heart I accept the gift you give me of your freedom to choose wrongly And it is with all my heart, too, that I sh all always help you make the choice that leads straight to the goal that is, towards your real self.
   With all my affection and my blessings.
   Signed: Mother

0 1956-05-02, #Agenda Vol 01, #unset, #Zen
   Oh, re ally! How ignorant! It has been promised for such a very long time, it has been said for such a very long timenot only here in the Ashram, but ever since the beginning of the earth. There have been all kinds of predictions, by all kinds of prophets. It has been said, There will be a new heaven and a new earth, a new race sh all be born, the world sh all be transformed Prophets have spoken of this in every tradition.
   You said, They are fulfilled.
  --
   Look. If all of you who have heard of this, not once but perhaps hundreds of times, who have spoken of it yourselves, thought about it, hoped for it, wanted it (there are some people who have come here only for this, to receive the Supramental Force and to be transformed into supermen, this has been their goal) then how is it that you were all such strangers to this Force that when it came, you did not even feel it?!
   Can you solve that problem for me? If you find the solution to this problem, you will have the solution to the difficulty.
  --
   Individu ally, each ones goal was to make himself ready, to enter into a more or less intimate individual relationship with this Force, so as to help the process; or else, if he could not help, at least be ready to recognize and be open to the Force when it would manifest. Then instead of being an alien element in a world in which your OWN inner capacity remains unmanifest, you suddenly become THAT, you enter directly, fully, into the very atmosphere: the Force is there, all around you, permeating you.
   If you had had a little inner contact, you would have recognized it immediately, dont you think so?
  --
   But then, all those who were ready should have recognized it.
   I hasten to tell you that some did recognize it, but they were so few But as for those who ask these questions, who even took the trouble to come here, who took the train to gulp this down as you gulp down a soft drink, how can they possibly feel anything whatsoever if they have not prepared themselves at all? Yet they are already speaking of profiting: We want to benefit from it
   After all, if they have even a tiny bit of sincerity (not too much, its tiring!), a tiny bit of sincerity, it is quite possible (I am joking), it is quite possible that they might get a few good kicks to make them go faster! It is possible. In fact, I think thats what will happen.
   But re ally, this attitude this rather overly commercial attitude, is usu ally not very profitable. If you have difficulties and you sincerely aspire, it is likely that the difficulties will diminish. Let us hope so.
  --
   Yes, yes, yes! I indeed said all that. I acknowledge it. And so?
   It is said, The supramental principle is at work
  --
   What I c all a descent is this: first of all, the consciousness climbs in ascent, then you catch the Thing up above and redescend with it. This is an INDIVIDUAL event.
   When this individual event has taken place sufficiently to allow a more general possibility to emerge, it is no longer a descent but a manifestation.
   What I c all a descent is the individual movement in an individual consciousness. But when a new world is manifesting in an old worldas when similarly the mind spread over the earth I c all it a manifestation.
  --
   What I c all a descent takes place in the individual consciousness. In the same way, we speak of ascent (there is no ascent re ally, there is no high or low, no direction: its all a manner of speaking)we speak of ascent when we feel ourselves rising up towards something, and we c all it a descent when, after having caught this thing, we bring it down into ourselves.
   But when the doors are opened and the flood pours in, it can no longer be c alled a descent: it is a Force that spreads everywhere. Understood? Ah!
  --
   But if they want to pull the new life into themselves, they will close the door with their egoism. Thats all.
   Mother is referring to the darshan of April 24, 1956. Four times a year, for 'darshan,' visitors increasingly poured into the Ashram to pass one by one before Mother (and formerly, Sri Aurobindo) to receive her look.

0 1956-07-29, #Agenda Vol 01, #unset, #Zen
   O Thou who art always therepresent in all I do, all I amnot for repose do I aspire, but for THY INTEGRAL VICTORY.
   ***

0 1956-08-10, #Agenda Vol 01, #unset, #Zen
   My Lord, through me thou hast ch allenged the world and all the adverse forces have risen in protest.1
   But Thy Grace is winning the victory.
   In fact, following the 'Supramental Manifestation' of February 29, 1956, all of Mother's physical difficulties increased, as though all the obscurities in the physical consciousness were surging forth beneath the pressure of the new light. The same observation applies to the disciples who were around Mother and undoubtedly to the world as a whole. A strange 'mysterious acceleration' was beginning to take hold of the world.
   ***

0 1956-09-14, #Agenda Vol 01, #unset, #Zen
   I KNOW that ultimately my place is near you, but is that my place at present, after all these failings? Spontaneously, it is you I want, you alone who represent the light and all that is real in this world; I can love no one but you nor be interested in anything but this thing within me, but will it not all begin again once I have returned to the Ashram? You alone know the stage I am at, what is good for me, what is possible.
   Sweet Mother, may I still ask for your Love, your help? For without your help, nothing is possible, and without your love, nothing has any meaning.
   I feel that I am your child in spite of all my contradictions and failings. I love you.
   Signed: Bernard
  --
   You asked me what I see and whether your difficulties will not reappear upon your return to the Ashram. It may well be. If you return as you still are at present, it may be that after a very short period it will all begin again. That is why I am going to propose something to you but to accept it you will have to be heroic and very determined in your consecration to my work.
   This possibility appeared to me while reading what you wrote about your sojourn in Brazil with W, the only good rich man you have known. Here is my proposal, which I express to you quite plainly, spontaneously, as it presented itself to me.
  --
   Go to Brazil, to this good rich man, make him understand the importance of our work, the extent to which his fortune would be used to the utmost for the good of all and for the earths salvation were he to put it, even parti ally, at the disposal of our action. Win this victory over the power of money, and by so doing you will be freed from all your personal difficulties. Then you can return here with no apprehension, and you will be ready for the transformation.
   Reflect upon this, take your time, tell me very frankly how you feel about it and whether it appears to you, as it does to me, to be a door opening onto a path that will bring you back, free and strong at last to me.
   all my affection is with you, and my blessings never leave you.
   Signed: Mother

0 1956-10-07, #Agenda Vol 01, #unset, #Zen
   It was because I hadnt thought of it. It hadnt even grazed my consciousness. The divine will is not at all like that, it is not a will: it is a VISION, a global vision, that sees and No, it does not guide (to guide suggests something outside, but nothing is outside), a creative vision, as it were; yet even then, the word create does not here have the meaning we gener ally attribute to it.
   And what is the Ashram? (I dont even mean in terms of the Universeon Earth only.) A speck. And why should this speck receive exceptional treatment? Perhaps if people here had realized the supermind. But are they so exceptional as to expect exceptional treatment?
  --
   I used to be different (although I was said to be non-interfering); I acted, if at all, to defend myself But I understood very quickly that even this was a reaction of ignorance and that things would be set right automatic ally if one remained in the true consciousness.
   A consciousness that sees and makes you see.

0 1956-10-08, #Agenda Vol 01, #unset, #Zen
   Be always at the height of yourself, in all circumstances.
   Then I wondered when and how I am at the height of myself. And this is what I saw:
  --
   The otheridentity with the supreme Grace, which obliterates and abolishes all errors committed in the action by whomsoever and whatsoever and which annuls all the consequences of these errors.
   And the moment I perceived this, I saw that my third attitude in action, which is the will for progress for the whole earth as well as for each particular individual, was not the height of my being.
  --
   No, it is exactly the opposite of what you are saying. It is not that the Divine in his divinity is opposed to his own manifested selfHe is very far beyond, beyond the necessity for Grace; He perceives his unique and exclusive responsibility, and that it is He and He alone who must change in His Manifestation so that all may change.
   ***

0 1956-10-28, #Agenda Vol 01, #unset, #Zen
   I am facing the same difficulties as before my departure to Hyderabad, and I have made the same mistakes. The main reason for this state is that, on the one hand, words and ideas seem to have lost all power over me, and on the other, the vital elan which led me thus far is dead. So upon what sh all my faith rest? I still have some faith, of course, but it has become tot ally ABSTRACT. The vital does not cooperate, so I feel all withered, suspended in a void, nothing seems to give me direction anymore. There is no rebelliousness in me, but rather a void.
   In this state, I am ceaselessly thinking of my forest in Guiana or of my travels through Africa and the ardor that filled me with life in those days. I seem to need to have my goal before me and to walk towards it. Outer difficulties also seem to help me resolve my inner problems: there is a kind of need in me for the elements the sea, the forest, the desert for a milieu with which I can wrestle and through which I can grow. Here, I seem to lack a dynamic point of leverage. Here, in the everyday routine, everything seems to be f alling apart in me. Should I not return to my forest in Guiana?
  --
   So far, your whole life has revolved around yourself; all you have done, even the apparently most disinterested or least egoistic act, has been done with a view to your own personal growth or illumination. It is time to live for something other than yourself, something other than your own individuality.
   Open a new chapter in your existence. Live, no longer for your own realization or the realization of your ideal, however exalted it may be, but to serve an eternal work that transcends your individuality on all sides.
   Signed: Mother

0 1956-11-22, #Agenda Vol 01, #unset, #Zen
   For weeks on end, I have been spending nearly all my nights battling with serpents. Last night, I was attacked by three different kinds of serpents, each more venomous and repugnant than the other???
   Signed: Bernard

0 1956-12-12, #Agenda Vol 01, #unset, #Zen
   Forgive me, Mother, for loving you so poorly, for giving myself so badly. Mother, you are my only hope, all the rest in me is utter despair.
   Your child,

0 1957-01-18, #Agenda Vol 01, #unset, #Zen
   Could you tell me, as a favor, what this particular thing is in me which may be useful to you and serve you? If I could only know what my real work is in this world all the conflicting impulses in me stem from my being like an unemployed force, like a being whose place has not yet been determined.
   What do you see in me, Mother? Is it through writing that I sh all achieve what is to be achievedor does all this still belong to a nether world? But if so, then of what use am I? If I were good at something, it would give me some air to breathe.
   Your child,

0 1957-04-09, #Agenda Vol 01, #unset, #Zen
   Thus I am so tense that I do not even want to close my eyes to meditate for fear of yielding. And I f all into all kinds of errors that horrify me, simply because the pressure is too strong at times, and I liter ally suffocate. Mother, I am not cut out to be a disciple.
   I realize that all the progress I was able to make during the first two years has been lost and I am just as before, worse than beforeas if all my strength were in ruin, all faith in myself undoneso much so that at times I curse myself for having come here at all.
   That is the situation, Mother. I feel my unworthiness profoundly. I am the opposite of Satprem, unable to love and to give myself. Everything in me is sealed tight.
  --
   In your ignorance, you created a phantom of your destiny, and then, out of this non-existent ghost, you made a hobgoblin around which all the resistances of your outer nature have cryst allized.
   It is a double ignorance:
  --
   I am saying all this so that you do not hypnotize yourself further with some imaginary and groundless possibility.
   I am with you always.

0 1957-07-03, #Agenda Vol 01, #unset, #Zen
   Its symbolism was very clear, though of quite a familiar nature, as it were, and because of its very familiarity, unmistakable in its realism Were I to tell you all the details, you would probably not even be able to follow: it was rather intricate. It was a kind of (how can I express it?)an immense hotel where all the terrestrial possibilities were lodged in different apartments. And it was all in a constant state of transformation: parts or entire wings of the building were suddenly torn down and rebuilt while people were still living in them, such that if you went off somewhere within the immense hotel itself, you ran the risk of no longer finding your room when you wanted to return to it, for it might have been torn down and was being rebuilt according to another plan! It was orderly, it was organized yet there was this fantastic chaos which I mentioned. And all this was a symbola symbol that certainly applies to what Sri Aurobindo has written here1 regarding the necessity for the transformation of the body, the type of transformation that has to take place for life to become a divine life.
   It went something like this: somewhere, in the center of this enormous edifice, there was a room reservedas it seemed in the story for a mother and her daughter. The mother was a lady, an elderly lady, a very influential matron who had a great deal of authority and her own views concerning the entire organization. Her daughter seemed to have a power of movement and activity enabling her to be everywhere at once while at the same time remaining in her room, which was well, a bit more than a roomit was a kind of apartment which, above all, had the characteristic of being very central. But she was constantly arguing with her mother. The mother wanted to keep things just as they were, with their usual rhythm, which precisely meant the habit of tearing down one thing to rebuild another, then again tearing down that to build still another, thus giving the building an appearance of frightful confusion. But the daughter did not like this, and she had another plan. Most of all, she wanted to bring something completely new into the organization: a kind of super-organization that would render all this confusion unnecessary. Fin ally, as it was impossible for them to reach an understanding, the daughter left the room to go on a kind of general inspection She went out, looked everything over, and then wanted to return to her room to decide upon some final measures. But this is where something rather peculiar began happening.
   She clearly remembered where her room was, but each time she set out to go there, either the staircase disappeared or things were so changed that she could no longer find her way! So she went here and there, up and down, searched, went in and out but it was impossible to find the way to her room! Since all of this assumed a physical appearanceas I said, a very familiar and very common appearance, as is always the case in these symbolic visions there was somewhere (how sh all I put it?) the hotels administrative office and a woman who seemed to be the manager, who had all the keys and who knew where everyone was staying. So the daughter went to this person and asked her, Could you show me the way to my room?But of course! Easily! Everyone around the manager looked at her as if to say, How can you say that? However, she got up, and with authority asked for a key the key to the daughters roomsaying, I sh all take you there. And off she went along all kinds of paths, but all so complicated, so bizarre! The daughter was following along behind her very attentively, you see, so as not to lose sight of her. But just as they should have come to the place where the daughters room was supposed to be, suddenly the manageress (let us c all her the manageress), both the manageress and her key vanished! And the sense of this vanishing was so acute that at the same time, everything vanished!
   So to help you understand this enigma, let me tell you that the mother is physical Nature as she is, and the daughter is the new creation. The manageress is the worlds organizing mental consciousness as Nature has developed it thus far, that is, the most advanced organizing sense to have manifested in the present state of material Nature. This is the key to the vision.
  --
   The symbolism is quite clear in that all the possibilities are there, all the activities are there, but in disorder and confusion. They are neither coordinated nor centralized nor unified around the central and unique truth and consciousness and will. So this brings us back precisely to this question of a collective yoga and of a collectivity capable of realizing it. What should this collectivity be?
   It is certainly not an arbitrary construction of the type built by men, where everything is put pell-mell, without any order, without reality, and which is held together by only illusory ties. Here, these ties were symbolized by the hotels w alls, while actu ally in ordinary human constructions (if we take a religious community, for example), they are symbolized by the building of a monastery, an identity of clothing, an identity of activities, an identity even of movementor to put it more precisely: everyone wears the same uniform, everyone gets up at the same time, everyone eats the same thing, everyone says his prayers together, etc.; there is an over all identity. But natur ally, on the inside there remains the chaos of many disparate consciousnesses, each one following its own mode, for this kind of group identification, which extends right up to an identity of beliefs and dogma, is absolutely illusory.
   Yet it is one of the most common types of human collectivityto group together, band together, unite around a common ideal, a common action, a common realization but in an absolutely artificial way. In contrast to this, Sri Aurobindo tells us that a true communitywhat he terms a gnostic or supramental communitycan be based only upon the INNER REALIZATION of each one of its members, each realizing his real, concrete oneness and identity with all the other members of the community; that is, each one should not feel himself a member connected to all the others in an arbitrary way, but that all are one within himself. For each one, the others should be as much himself as his own bodynot in a mental and artificial way, but through a fact of consciousness, by an inner realization.
   (silence)
   This means that before hoping to realize such a gnostic collectivity, each one must first of all become (or at least start to become) a gnostic being. It is obvious that the individual work must take the lead and the collective work follow; but the fact remains that spontaneously, without any arbitrary intervention of will the individual progress IS restrained or CHECKED, as It were, by the collective state. Between the collectivity and the individual, there exists an interdependence from which one cannot be tot ally free, even if one tries. And even he who might try, in his yoga, to free himself tot ally from the human and terrestrial state of consciousness, would be at least subconsciously bound by the state of the whole, which impedes and PULLS BACKWARDS. One can attempt to go much faster, one can attempt to let all the weight of attachments and responsibilities f all off, but in spite of everything, the realization of even the most advanced or the leader in the march of evolution is dependent upon the realization of the whole, dependent upon the state in which the terrestrial collectivity happens to be. And this PULLS backwards to such an extent that sometimes one has to wait centuries for the earth to be ready before being able to realize what is to be realized.
   This is why Sri Aurobindo has also written somewhere else that a double movement is necessary: the effort for individual progress and realization must be combined with the effort of trying to uplift the whole so as to enable it to make a progress indispensable for the greater progress of the individual: a mass progress, if you will, that allows the individual to take a further step forward.
   And now you understand why I had thought it would be useful to have a few meditations in common, to work at creating a common atmosphere a bit more organized than my big hotel of last night!

0 1957-10-08, #Agenda Vol 01, #unset, #Zen
   There is no question of my abandoning the path and I remain convinced that the only goal in life is spiritual. But I need things to help me along the way: I am not yet ripe enough to depend upon inner strength alone. And when I speak of the forest or a boat, it is not only for the sake of adventure or the feeling of space, but also because they mean a discipline. Outer constraints and difficulties help me, they force me to remain concentrated around that which is best in me. In a sense, life here is too easy. Yet it is also too hard, for one must depend on ones own discipline I do not yet have that strength, I need to be helped by outer circumstances. The very difficulty of life in the outside world helps me to be disciplined, for it forces me to concentrate all my vital strength in effort. Here, this vital part is unemployed, so it acts foolishly, it strains at the leash.
   I doubt that a new experience outside can re ally resolve things, but I believe it might help me make it to the next stage and consolidate my inner life. And if you wish, I would return in a year or two.

0 1957-10-17, #Agenda Vol 01, #unset, #Zen
   There are all kinds of freedommental freedom, vital freedom, spiritual freedomwhich are the fruits of successive masteries. But a completely new freedom has become possible with the Supramental Manifestation: it is the freedom of the body.
   One of the very first results of the supramental manifestation was to give the body a freedom and an autonomy it has never before known. And when I say freedom, I dont mean some psychological perception or an inner state of consciousness, but something else and far betterit is a new phenomenon in the body, in the cells of the body. For the first time, the cells themselves have felt that they are free, that they have the power to decide. When the new vibrations came and combined with the old ones, I felt it at once and it showed me that a new world was re ally taking birth.
  --
   We live perenni ally with a burden on our shoulders, something that bows our heads down, and we feel pulled, led by all kinds of external forces, we dont know by whom or what, nor where tothis is what men c all Fate, Destiny. When you do yoga, one of the first experiences the experience of the kundalini, as it is c alled here in Indiais precisely one in which the consciousness rises, breaks through this hard lid, here, at the crown of the head, and at last you emerge into the Light. Then you see, you know, you decide and you realizedifficulties may still remain, but truly speaking one is above them. Well, as a result of the supramental manifestation, it is THIS experience that came into the body. The body straightened its head up and felt its freedom, its independence.
   During the flu epidemic, for example, I spent every day in the midst of people who were germ carriers. And one day, I clearly felt that the body had decided not to catch this flu. It asserted its autonomy. You see, it was not a question of the higher Will deciding, no. It didnt take place in the highest consciousness: the body itself decided. When you are way above in your consciousness, you see things, you know things; but in actual fact, once you descend again into matter, it is like water running through sand. In this respect, things have changed, the body has a DIRECT power, independent of any outer intervention. Even though it is barely visible, I consider this to be a very important result.
   And this new vibration in the body has allowed me to understand the mechanism of the transformation. It is not something that comes from a higher Will, not a higher consciousness that imposes itself upon the body: it is the body itself awakening in its cells, a freedom of the cells themselves, an absolutely new vibration that sets disorders righteven disorders that existed prior to the supramental manifestation.
   Natur ally, all this is a gradual process, but I am hopeful that little by little this new consciousness will grow, gain ground and victoriously resist the old forces of destruction and annihilation, and this Fatality we believed to be so inexorable.
   ***

0 1957-10-18, #Agenda Vol 01, #unset, #Zen
   This evening, you spoke of the possibility of shortening the path of realization to a few months, days or hours. And yesterday, when you talked to me about the freedom of the body, you spoke of the experience of the Kundalini, of this breaking of the lid that makes you emerge once and for all, above difficulties, into the light.
   I need a practical method corresponding to my present possibilities and to results of which I am presently capable. I feel that my efforts are dispersed by concentrating sometimes here, sometimes therea feeling of not knowing exactly what to do to break through and get out of all this. Would you point out some particular concentration to which I could adhere, a particular method that I would stick to?
   I am well aware that a supple attitude is recommended in the Yoga, yet for the time being, it seems to me that one well-defined method would help me hold on1this practical aspect would help me. I will do it methodic ally, obstinately, until it cracks for good.

0 1957-11-12, #Agenda Vol 01, #unset, #Zen
   The most commonplace circumstances, people, the everyday events of life, the most seemingly insignificant things, all belong to one or another of these three categories of examiners. In this considerably complex organization of tests, those events gener ally considered the most important in life are re ally the easiest of all examinations to pass, for they find you prepared and on your guard. One stumbles more easily over the little pebbles on the path, for they attract no attention.
   The qualities more particularly required for the tests of physical Nature are endurance and plasticity, cheerfulness and fearlessness.

0 1957-11-13, #Agenda Vol 01, #unset, #Zen
   Take upon yourself always all the necessities of progress and dissolve them in the ecstasy of Unity. Then you will be divine.
   ***

0 1957-12-13, #Agenda Vol 01, #unset, #Zen
   Sweet Mother, this is what is rising from my soul: I feel in me something unemployed, something seeking to express itself in life. I want to be like a knight, your knight, and go off in search of a treasure that I could bring back to you. The world has lost all sense of the wonderful, all beauty of Adventure, this quest known to the knights of the Middle Ages. It is this that c alls so relentlessly within me, this need for a quest in the world and for a beautiful Adventure which at the same time would be an adventure of the soul. How I wish that the two things, inner and outer, be JOINED, that the joy of action, of the open road and the quest help the souls blossoming, that they be like a prayer of the soul expressed in life. The knights of the Middle Ages knew this. Perhaps it is all childish and absurd in the midst of this 20th century, but this is what I feel, this that is summoning me to leavenot anything base, not anything mediocre, only a need for something in me to be fulfilled. If only I could bring you back a beautiful treasure!
   After that, perhaps I would be riper to accept the everyday life of the Ashram, and know how to give myself better.
   Mother, I feel all this very strongly; I need your help to follow the true path of my being and fulfill this new outer cycle, should you see that it has to be fulfilled. I feel so strongly that something remains for me to DO. Guide me, Sweet Mother.
   Your child,

0 1957-12-21, #Agenda Vol 01, #unset, #Zen
   The other day you told me that in order to know things, you plug into the subtle plane, and there it all unrolls as on a tape recorder. How does this work, exactly?
   There is a whole gradation of planes of consciousness, from the physical consciousness to my radiant consciousness at the very highest level, that which knows the Will of the Supreme. I keep all these planes of consciousness in front of me, working simultaneously, coordinatedly, and I am acting on each plane, gathering the information proper to each plane, so as to have the integral truth of things. Thus, when I have a decision to make in regard to one of you, I plug into you directly from that level of the supreme consciousness which sees the deep truth of your being. But at the same time, my decision is shaped, as it were, by the information given to me by the other planes of consciousness and particularly by the physical consciousness, which acts as a recorder.
   This physical consciousness records all it sees, all your reactions, your thoughts, all the factswithout preference, without prejudice, without personal will. Nothing escapes it. Its work is almost mechanical. Therefore I know what to tell or to ask you according to the integral truth of your being and its present possibilities. Ordinarily, in the normal man, the physical consciousness does not see things as they are, for three reasons: because of ignorance, because of preference, and because of an egoistic will. You color what you see, eliminate what displeases you. In short, you see only what you desire to see.
   Now, I recently had a very striking experience: a discrepancy occurred between my physical consciousness and the consciousness of the world. In some instances decisions made in the Light and the Truth produced unexpected results, upheavals in the consciousness of others that were neither foreseen nor desired, and I did not understand. No matter how hard I tried, I could not understand and I emphasize this word understand. At last, I had to leave my highest consciousness and pull myself down into the physical consciousness to find out what was happening. And there, in my head, I saw what appeared to be a little cell bursting, and suddenly I understood: the recording had been defective. The physical consciousness had neglected to register certain of your lower reactions. It could not have been through preference or through personal will (these things were eliminated from my consciousness long, long ago). But I saw that this most material consciousness was already completely permeated with the transforming supramental truth, and it could no longer follow the rhythm of normal life. It was much more attuned to the true consciousness than to the world! I couldnt possibly blame it for lagging behind; on the contrary, it was in front, too far ahead! There was a discrepancy between the rhythm of the transformation of my being and the worlds own rhythm. The supramental action on the world is slow, it does not act directlyit acts by infiltration, by traversing the successive layers, and the results are slow to come about. So I had to pull myself violently down in order to wait for the others.
  --
   Humility, a perfect humility, is the condition for all realization. The mind is so cocksure. It thinks it knows everything, understands everything. And if ever it acts through idealism to serve a cause that appears noble to it, it becomes even more arrogant more intransigent, and it is almost impossible to make it see that there might be something still higher beyond its noble conceptions and its great altruistic or other ideals. Humility is the only remedy. I am not speaking of humility as conceived by certain religions, with this God that belittles his creatures and only likes to see them down on their knees. When I was a child, this kind of humility revolted me, and I refused to believe in a God that wants to belittle his creatures. I dont mean that kind of humility, but rather the recognition that one does not know, that one knows nothing, and that there may be something beyond what presently appears to us as the truest, the most noble or disinterested. True humility consists in constantly referring oneself to the Lord, in placing all before Him. When I receive a blow (and there are quite a few of them in my sadhana), my immediate, spontaneous reaction, like a spring, is to throw myself before Him and to say, Thou, Lord. Without this humility, I would never have been able to realize anything. And I say I only to make myself understood, but in fact I means the Lord through this body, his instrument. When you begin living THIS kind of humility, it means you are drawing nearer to the realization. It is the condition, the starting point.
   ***

0 1958-01-01, #Agenda Vol 01, #unset, #Zen
   Nature suddenly understood. She understood that this newborn Consciousness does not seek to reject her, but wants to embrace her entirely. She understood that this new spirituality does not stand apart from life, does not timorously recoil before the awesome richness of her movement, but on the contrary wants to integrate all her facets. She understood that the supramental consciousness is not there to diminish her but to make her complete.
   Then, from the supreme Reality came this command: Awaken, O Nature, to the joy of collaboration. And suddenly, all Nature rushed forth in an immense bounding of joy, saying, I accept! I will collaborate! And at the same time, there came a calm, an absolute tranquillity, to allow this receptacle, this body, to receive and contain without breaking and without losing anything of the Joy of Nature that was rushing forth in a movement of grateful recognition like an overwhelming flood. She accepted, she sawwith all eternity before her that this supramental consciousness would fulfill her more perfectly and impart a still greater force to her movement and more richness, more possibilities to her play.
   And suddenly, as if resounding from every corner of the earth, I heard these great notes which are sometimes heard in the subtle physicalra ther like those of Beethovens Concerto in Dwhich come at moments of great progress, as though fifty orchestras were bursting forth all at once without a single discordant note, to sound the joy of this new communion of Nature and Spirit, the meeting of old friends who, after a long separation, find each other once more.
   Then came these words: O Nature, Material Mother, thou hast said that thou wilt collaborate, and there is no limit to the splendor of this collaboration.
  --
   I have one thing to add: we must not misinterpret the meaning of this experience and imagine that henceforth everything will take place without difficulties or always in accordance with our personal desires. It is not at this level. It does not mean that when we do not want it to rain, it will not rain! Or when we want some event to take place in the world, it will immediately take place, or that all difficulties will be abolished and everything will be like a fairy tale. It is not like that. It is something more profound. Nature has accepted into her play of forces the newly manifested Force and has included it in her movements. But as always, the movements of Nature take place on a scale infinitely surpassing the human scale and invisible to the ordinary human consciousness. It is more of an inner, psychological possibility that has been born in the world than a spectacular change in earthly events.
   I mention this because you might be tempted to believe that fairy tales are going to be realized upon earth. The time has not yet come.

0 1958-01-22, #Agenda Vol 01, #unset, #Zen
   And Blisswhat I spontaneously c all Blissis the synthesis of both. It is found in the very heights of the supramental consciousness, in a diamond light, an uncolored, sparkling light containing all the colors. Joy and Felicity form two sides of a triangle that has Bliss at its apex.
   Bliss contains coolness and warmth, passivity and activity, repose and action, sweetness and tenderness, all at the same time. Divine tenderness is something very different from sweetnessit is a paroxysm of joy, a vibration so strong that the body feels it will burst, so it is forced to widen.
   The diamond light of Bliss has the power to melt all hostile forces. Nothing can resist it. No consciousness, no being, no hostile will can draw near it without immediately being dissolved, for it is the Divine light in its pure creative power.
   ***

0 1958-01-25, #Agenda Vol 01, #unset, #Zen
   It is quite evident that for some reason or otheror perhaps for no reason at all the Supreme has changed His mind about it.
   ***

0 1958-02-03a, #Agenda Vol 01, #unset, #Zen
   Mother, I am placing all this in your hands, sincerely.
   I am your child.
  --
   A Sannyasi, or wandering monk, whom Satprem would join a few weeks later in Ceylon, on February 27, and who would initiate him as a Sannyasi. Unfortunately, almost all the correspondence from this period has been lost.
   ***

0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
   The experience I had on February 3 proves this. Before, I had had an individual, subjective contact with the supramental world, whereas on February 3, I went strolling there in a concrete wayas concretely as I used to go strolling in Paris in times pastin a world that EXISTS IN ITSELF, beyond all subjectivity.
   It is like a bridge being built between the two worlds.
  --
   I found myself upon an immense ship, which is the symbolic representation of the place where this work is being carried out. This ship, as big as a city, is thoroughly organized, and it had certainly already been functioning for quite some time, for its organization was fully developed. It is the place where people destined for the supramental life are being trained. These people (or at least a part of their being) had already undergone a supramental transformation because the ship itself and all that was aboard was neither material nor subtle-physical, neither vital nor mental: it was a supramental substance. This substance itself was of the most material supramental, the supramental substance nearest the physical world, the first to manifest. The light was a blend of red and gold, forming a uniform substance of luminous orange. Everything was like that the light was like that, the people were like thateverything had this color, in varying shades, however, which enabled things to be distinguished from one another. The over all impression was of a shadowless world: there were shades, but no shadows. The atmosphere was full of joy, calm, order; everything worked smoothly and silently. At the same time, I could see all the details of the education, the training in all domains by which the people on board were being prepared.
   This immense ship had just arrived at the shore of the supramental world, and a first batch of people destined to become the future inhabitants of the supramental world were about to disembark. Everything was arranged for this first landing. A certain number of very t all beings were posted on the wharf. They were not human beings and never before had they been men. Nor were they permanent inhabitants of the supramental world. They had been delegated from above and posted there to control and supervise the landing. I was in charge of all this since the beginning and throughout. I myself had prepared all the groups. I was standing on the bridge of the ship, c alling the groups forward one by one and having them disembark on the shore. The t all beings posted there seemed to be reviewing those who were disembarking, allowing those who were ready to go ashore and sending back those who were not and who had to continue their training aboard the ship. While standing there watching everyone, that part of my consciousness coming from here became extremely interested: it wanted to see, to identify all the people, to see how they had changed and to find out who had been taken immediately as well as those who had to remain and continue their training. After awhile, as I was observing, I began to feel pulled backwards and that my body was being awakened by a consciousness or a person from here1and in my consciousness, I protested: No, no, not yet! Not yet! I want to see whos there! I was watching all this and noting it with intense interest It went on like that until, suddenly, the clock here began striking three, which violently jerked me back. There was the sensation of a sudden f all into my body. I came back with a shock, but since I had been c alled back very suddenly, all my memory was still intact. I remained quiet and still until I could bring back the whole experience and preserve it.
   The nature of objects on this ship was not that which we know upon earth; for example, the clothes were not made of cloth, and this thing that resembled cloth was not manufacturedit was a part of the body, made of the same substance that took on different forms. It had a kind of plasticity. When a change had to be made, it was done not by artificial and outer means but by an inner working, by a working of the consciousness that gave the substance its form or appearance. Life created its own forms. There was ONE SINGLE substance in all things; it changed the nature of its vibration according to the needs or uses.
   Those who were sent back for more training were not of a uniform color; their bodies seemed to have patches of a grayish opacity, a substance resembling the earth substance. They were dull, as though they had not been wholly permeated by the light or wholly transformed. They were not like this all over, but in places.
   The t all beings on the shore were not of the same color, at least they did not have this orange tint; they were paler, more transparent. Except for a part of their bodies, only the outline of their forms could be seen. They were very t all, they did not seem to have a skeletal structure, and they could take on any form according to their needs. Only from their waists to their feet did they have a permanent density, which was not felt in the rest of their body. Their color was much more p allid and contained very little red, it verged rather on gold or even white. The parts of whitish light were translucid; they were not absolutely transparent, but less dense, more subtle than the orange substance.
  --
   As for the people I saw aboard ship, I recognized them all. Some were here in the Ashram, some came from elsewhere, but I knew them as well. I saw everyone, but as I realized that I would not remember everyone when I came back, I decided not to give any names. Besides, it is unnecessary. Three or four faces were very clearly visible, and when I saw them, I understood the feeling that I have had here, on earth, while looking into their eyes: there was such an extraordinary joy On the whole, the people were young; there were very few children, and their ages were around fourteen or fifteen, but certainly not below ten or twelve (I did not stay long enough to see all the details). There were no very old people, with the exception of a few. Most of the people who had gone ashore were of a middle ageagain, except for a few. Several times before this experience, certain individual cases had already been examined at a place where people capable of being supramentalized are examined; I had then had a few surprises which I had noted I even told some people. But those whom I disembarked today I saw very distinctly. They were of a middle age, neither young children nor elderly people, with only a few rare exceptions, and this quite corresponded to what I expected. I decided not to say anything, not to give any names. As I did not stay until the end, it would be impossible for me to draw an exact picture, for it was neither absolutely clear nor complete. I do not want to say things to some and not say them to others.
   What I can say is that the criterion or the judgment was based EXCLUSIVELY on the substance constituting the peoplewhe ther they belonged completely to the supramental world or not, whether they were made of this very special substance. The criterion adopted was neither moral nor psychological. It is likely that their bodily substance was the result of an inner law or an inner movement which, at that time, was not in question. At least it is quite clear that the values are different.
   When I came back, along with the memory of the experience, I knew that the supramental world was permanent, that my presence there is permanent, and that only a missing link is needed to allow the consciousness and the substance to connectand it is this link that is being built. At that time, my impression (an impression which remained rather long, almost the whole day) was of an extreme relativityno, not exactly that, but an impression that the relationship between this world and the other completely changes the criterion by which things are to be evaluated or judged. This criterion had nothing mental about it, and it gave the strange inner feeling that so many things we consider good or bad are not re ally so. It was very clear that everything depended upon the capacity of things and upon their ability to express the supramental world or be in relationship with it. It was so completely different, at times even so opposite to our ordinary way of looking at things! I rec all one little thing that we usu ally consider bad actu ally how funny it was to see that it is something excellent! And other things that we consider important were re ally quite unimportant there! Whether it was like this or like that made no difference. What is very obvious is that our appreciation of what is divine or not divine is incorrect. I even laughed at certain things Our usual feeling about what is anti-divine seems artificial, based upon something untrue, unliving (besides, what we c all life here appeared lifeless in comparison with that world); in any event, this feeling should be based upon our relationship between the two worlds and according to whether things make this relationship easier or more difficult. This would thus completely change our evaluation of what brings us nearer to the Divine or what takes us away from Him. With people, too, I saw that what helps them or prevents them from becoming supramental is very different from what our ordinary moral notions imagine. I felt just how ridiculous we are.
   (Then Mother speaks to the children)
   There is a continuation to all this, which is like the result in my consciousness of the experience of February 3, but it seems premature to read it now. It will appear in the April issue [of the Bulletin], as a sequel to this.
   But one thing and I wish to stress this point to youwhich now seems to me to be the most essential difference between our world and the supramental world (and it is only after having gone there consciously, with the consciousness that ordinarily works here, that this difference appeared to me in what might be c alled its enormity): everything here, except for what happens within and at a very deep level, seemed absolutely artificial to me. Not one of the values of ordinary physical life is based upon truth. Just as we have to buy cloth, sew it together, then put it on our backs in order to dress ourselves, likewise we have to take things from outside and then put them inside our bodies in order to feed ourselves. For everything, our life is artificial.

0 1958-02-25, #Agenda Vol 01, #unset, #Zen
   Some people come to see me in utter despair, in tears, in what they c all terrible moral suffering; when I see them like that I slightly shift the needle in that part of my consciousness containing all of you, and when they leave, they are completely relieved. It is just like a compass needle I slightly shift the needle in my consciousness, and its over. Natur ally, through habit, it returns later on. But these are mere soap bubbles.
   I too have known suffering, but there was always a part of me that knew how to hold itself back and remain aloof.
   The only thing in the world that still appears intolerable to me now is all physical deterioration, physical suffering, the ugliness the powerlessness to express this capacity of beauty inherent in every being. But this, too, will be conquered one day. Here, too the power will come one day to shift the needle a little. Only, one has to climb higher in consciousness: the deeper into matter you want to descend, the higher must you ascend in consciousness.
   It will take time. Sri Aurobindo was surely right when he spoke of a few centuries.

0 1958-03-07, #Agenda Vol 01, #unset, #Zen
   Since my departure, I have been feeling your Force continu ally, almost constantly. And I feel an infinite gratitude that you are there, and that this thread from you to me keeps me anchored to something in this world. Simply knowing that you exist, that you are there, that I have a goal, a centerfills me with infinite gratitude. On a street in Madras, the day after I left, I suddenly had a poignant experience: I felt that if that were not in me, I would f all to pieces on the sidewalk, I would crumble, nothing would be left, nothing. And this experience remains. Like a litany, something keeps repeating almost incessantly, I need you, need you, I have only you, you alone in the world. You are all my present, all my future, I have only you Mother, I am living in a state of need, like hunger.
   On the way, I stopped at J and Es place. They are living like native fishermen, in loincloths, in a coconut grove by the sea. The place is exceedingly beautiful, and the sea full of rainbow-hued coral. And suddenly, within twenty-four hours, I realized an old dreamor rather, I purged myself of an old and tenacious dream: that of living on a Pacific island as a simple fisherman. And all at once, I saw, in a flash, that this kind of life tot ally lacks a center. You float in a nowhere. It plunges you into some kind of higher inertia, an illumined inertia, and you lose all true substance.
   As for me, I am tot ally out of my element in this new life, as though I were uprooted from myself. I am living in the temple, in the midst of pujas,1 with white ashes on my forehead, barefoot dressed like a Hindu, sleeping on cement at night, eating impossible curries, with some good sunburns to complete the cooking. And there I am, clinging to you, for if you were not there I would collapse, so absurd would it all be. You are the only realityhow many times have I repeated this to myself, like a litany! Apart from this, I am holding up quite well physic ally. But inside and outside, nothing is left but you. I need you, thats all. Mother, this world is so horrifyingly empty. I re ally feel that I would evaporate if you werent there. Well, no doubt I had to go through this experience Perhaps I will be able to extract some book from it that will be of use to you. We are like children who need a lot of pictures in order to understand, and a few good kicks to realize our complete stupidity.
   Swami must soon take to the road again, through Ceylon, towards March 20 or 25. So I sh all go wandering with him until May; towards the beginning of May, he will return to India. I hope to have learned my lesson by then, and to have learned it well. Inwardly, I have understood that there is only you but its these problem children on the surface who must be made to toe the line once and for all.
   Sweet Mother, I am in a hurry to work for you. Will you still want me? Mother, I need you, I need you. I would like to ask you an absurd question: Do you think of me? I have only you, you alone in the world.

0 1958-04-03, #Agenda Vol 01, #unset, #Zen
   And at the same time, I saw that it is you who is doing everything, you who aspires in me, you who wants the progress, and that all I myself am in this affair is a screen, a resisting obstacle. O Mother, break this screen that I may be wholly transparent before you, that your transforming force may purify all the secret recesses in my being, that nothing may remain but you and you alone. O Mother, may all my being be a living expression of your light, your truth.
   Mother, from the depths of my being, I offer you a sole prayer: may I become your more and more perfect instrument, a sword of light in your hands. Oh, to get out of this ego that belittles everything, diminishes everything, to emerge from it! all is falsehood in it.
   And I, who understood nothing of love, am beginning to suspect who Satprem is. Mother, your grace is infinite, it has accompanied me everywhere in my life.
  --
   Mother, I am seeing all the mean pettiness that obstructs your divine work. Destroy my sm allness and take me unto you. May I be sincere, integr ally sincere.
   With infinite gratitude, I am your child.
  --
   I want it to come out of this tempered forever, above all attacks.
   May the joy of luminous love be with you.

0 1958-05-01, #Agenda Vol 01, #unset, #Zen
   To do the divine Will I have been doing the sadhana for a long time, and I can say that not a day has passed that I have not done the Divines Will. But I didnt know what it was! I was living in all the inner realms, from the subtle physical to the highest regions, yet I didnt know what it was I always had to listen, to refer things, to pay attention. Now, no morebliss! There are no more problems, and everything is done in such harmony! Even if I had to leave my body, I would be in bliss! And it would happen in the best possible way.
   Only now am I beginning to understand what Sri Aurobindo has written in The Synthesis of Yoga! And the human mind, the physical mind, appears so stupid, so stupid!

0 1958-05-10, #Agenda Vol 01, #unset, #Zen
   That is all it is trying to be.
   I saw and understood very well that by concentrating, I could have given it the attitude of the absolute authority of the eternal Mother. When Sri Aurobindo told me, You are She, at the same time he bestowed upon my body this attitude of absolute authority. But as I had the inner vision of this truth, I concerned myself very little with the imperfections of the physical body I didnt bother about that, I only used it as an instrument. Sri Aurobindo did the sadhana for this body, which had only to remain constantly open to his action.1
  --
   The difficulty is greater for Westerners than for Indians. Its as though their substance were steeped in falsehood. It also happens with Indians, of course, but gener ally the falsehood is much more in the vital than in the physicalbecause after all, the physical has been utilized by bodies belonging to enlightened beings. The European substance seems steeped in rebellion; in the Indian substance this rebelliousness is subdued by an influence of surrender. The other day, someone was telling me about some Europeans with whom he corresponds, and I said, But tell them to read, to learn, to follow The Synthesis of Yoga!it leads you straight to the path. Whereupon he replied, Oh, but they say its full of talk on surrender, surrender, always surrender and they want none of it.
   They want none of it! Even if the mind accepts, the body and the vital refuse. And when the body refuses, it refuses with the stubbornness of a stone.
  --
   No. From the minute it is conscious, it is conscious of its own falsehood! It is conscious of this law, of that law, of this third law that fourth law, this tenth laweverything is a law. We are subject to physical laws: this will produce such and such a result if you do that, this will happen, etc. Oh! It reeks! I know it well. I know it very well. These laws reek of falsehood. In the body, we have no faith in the divine Grace, none, none, none, none! Those who have not undergone a tapasya2 as I have, say, Yes, all these inner moral things, feelings, psychology, all that is very good; we want the Divine and we are ready to But all the same, material facts are material facts, they have their concrete reality, after all an illness is an illness, food is food, and everything you do has a consequence, and when you are bah, bah, bah, bah, bah!
   We must understand that this isnt trueit isnt true, its a falsehood, all this is sheer falsehood. It is NOT TRUE, it is not true!
   If only we would accept the Supreme inside our bodies, if we had the experience I had a few days ago3: the supreme Knowledge in action along with the complete abolition of all consequences, past and future. Each second has its own eternity and its own law, which is a law of absolute truth.
   When I had this experience, I understood that only a month ago I was still uttering mountain-sized imbecilities. And I laughed to the point of almost approving those who say, But all the same, the Supreme does not decide the number of sugar cubes you put in your coffee! That would be to project your own way of being onto the Supreme. But this is an Himalayan imbecility! It is a stupidity, the minds pretentious stupidity projecting itself onto the divine life and imagining that the divine life conforms to its own projection.
   The Supreme does not decide: He knows. The Supreme does not want: He sees. And it is so for each thousandth of a second, etern ally. Thats all. And it is the only true condition.
   I know that the experience I had the other day is new and that I was the first person on earth to have it. But it is the only thing that is true. all the rest
   I began my sadhana at birth, without knowing that I was doing it. I have continued it throughout my whole life, which means for almost eighty years (even though for perhaps the first three or four years of my life it was only something stirring about in unconsciousness). But I began a deliberate, conscious sadhana at about the age of twenty-two or twenty-three, upon prepared ground. I am now more than eighty years old: I have thought of nothing but that, I have wanted nothing but that, I had no other interest in life, and not for a single minute have I ever forgotten that it was THAT that I wanted. There were not periods of remembering and forgetting: it was continuous, unceasing, day and night, from the age of twenty-four and I had this experience for the first time about a week ago! So, I say that people who are in a hurry, people who are impatient, are arrogant fools.
   It is a hard path. I try to make it as comfortable as possible, but nevertheless, it is a hard path. And it is obvious that it cannot be otherwise. You are beaten and battered until you understand. Until you are in that state in which all bodies are your body. But at that point, you begin to laugh! You were upset by this, hurt by that, you suffered from this or that but now, how laughable it all seems! And not only the head, but the body too finds it laughable!
   (silence)
   but it is so deeply rooted: all the reactions of the body-consciousness are like that, with a kind of shrinking at the idea of allowing a higher power to intervene.
   (silence)
  --
   From the negative point of view I mean the difficulties to be overcomeone of the most serious obstacles is that the ignorant and falsifying outer consciousness, the ordinary consciousness legitimizes all the so-c alled physical laws, causes, effects and consequences, all that science has discovered physic ally and materi ally. all this is an unquestionable reality to the consciousness, a reality that remains independent and absolute even in the face of the eternal divine Reality.
   And it is so automatic that it is unconscious.
   When it is a question of movements like anger, desire, etc., you recognize that they are wrong and must disappear, but when material laws are in questionlaws of the body, for example, its needs, its health, its nourishment, all those things they have such a solid, compact, established and concrete reality that it appears absolutely unquestionable.
   Well, to be able to cure that, which of all the obstacles is the greatest (I mean the habit of putting spiritual life on one side and material life on the other, of acknowledging the right of material laws to exist), one must make a resolution never to legitimize any of these movements, at any cost.
   To be able to see the problem as it is, it is absolutely indispensable, as a first step, to get out of the mental consciousness, even out of a mental transcription (in the highest mind) of the supramental vision and truth. A thing cannot be seen as it is, in its truth, except in the supramental consciousness, and if you try to explain, it immediately begins to escape you because you are obliged to give it a mental formulation.
  --
   Consequently, if you do not remember having had the experience, you are left in the same condition as before, but with the difference that now you know, you can know, that these material laws do not correspond to the truth thats all. They do not at all correspond to the truth, so consequently, if you want to be faithful to your aspiration, you must in no way legitimize all that. Rather, you must say that it is an infirmity from which we are suffering for the moment, for an intermediate periodit is an infirmity and an ignorance for it re ally is an ignorance (this is not just a word): it is ignorance, it is not the thing as it is, even in regard to our present material bodies. Therefore, we will not legitimize anything. What we say is thisit is an infirmity which has to be endured for the time being, until we get out of it, but we do NOT ACKNOWLEDGE all this as a concrete reality. It does NOT have a concrete reality, it has a false realitywhat we c all concrete reality is a false reality.
   And the proof I have the proof because I experienced it myselfis that from the minute you are in the other consciousness, the true consciousness, all these things which appear so real, so concrete, change INSTANTLY. There are a number of things, certain material conditions of my bodymaterial that changed instantly. It did not last long enough for everything to change, but some things changed and never returned, they remained changed. In other words, if that consciousness were kept constantly, it would be a perpetual miracle (what we would c all a miracle from our ordinary point of view), a fantastic and perpetual miracle! But from the supramental point of view, it would not be a miracle at all, it would be the most normal of things.
   Therefore, if we do not want to oppose the supramental action by an obscure, inert and obstinate resistance, we have to admit once and for all that none of these things should be legitimized.
   This last sentence was later added by Mother in writing.

0 1958-05-11 - the ship that said OM, #Agenda Vol 01, #unset, #Zen
   One of the things that most gives me the feeling of the miraculous is when these obscure throngs1re ally tamasic2 beings, in fact, with children crying, people coughingwhen all that is gathered there, and then suddenly silence.
   Each time that happens, I have truly the feeling of a miracle! I immediately say, Oh, Lord! Your Grace is infinite!
  --
   Something quite curious took place during a recent meditation. I no longer rec all when exactly, but it was at a time when there were many visitors, for the courtyard was full. After perhaps no more than a few minutes, I suddenly heard a distinct voice, coming from my right, say OM, like that. And then a second time, OM. What an impact it had upon me! I felt an emotion here (gesture towards the heart) as I have not felt for years and years and years. And all, all, all was filled with light, with forceit was absolutely marvelous. It was an invocation, and during the whole meditation the Presence was resplendent.
   I said to myself, Who could have done that? I was not sure if only I had heard it, so I asked. The reply was, But it was the ship leaving! There was actu ally a ship which had left during the night3that is in support of those who said it was a ship. But for me, it was SOMEONE because I felt someone there and I thought, Oh! If someone, in the ardor of his soul, said that in this what I could c all an atheistic silence. Because people here are so afraid of following tradition, of being the slaves of the old things, that they cast out anything closely or remotely resembling religion.
  --
   And these things act upon my body. It is strange, but it coagulates something: all the cellular life becomes one solid, compact mass, in a tremendous concentrationwith a single vibration. Instead of all the usual vibrations of the body, there is now only one single vibration. It becomes as hard as a diamond, a single massive concentration, as if all the cells of the body had
   I became stiff from it. When the forest scene5 was over, I was so stiff that I was like that (gesture): one single mass.

0 1958-05-17, #Agenda Vol 01, #unset, #Zen
   Actu ally, when I myself am perfect, I believe that all the rest will become perfect automatic ally. But it does not seem possible to become perfect without there being a beginning of realization from the other side. So it proceeds like that, bumping from one side to the other, and we go stumbling along like a drunken man!
   ***

0 1958-05-30, #Agenda Vol 01, #unset, #Zen
   I have noticed that in at least ninety-nine cases out of a hundred, it is an excuse people give to themselves. I have seen that practic ally, in the case of almost all the people who write to me saying, I am being violently attacked by hostile forces, its an excuse they are giving. It means that certain things in their nature do not want to yield, so they put all the blame on the hostile forces.
   As a matter of fact, my tendency is more and more towards something in which the role of these hostile forces will be reduced to that of an examinerwhich means that they are there to test the sincerity of your spiritual quest. These elements have a reality in their action and for the workthis is their great reality but when you go beyond a certain region, it all grows dim to such a degree that it is no longer so well defined, so distinct. In the occult world, or rather if you look at the world from the occult point of view, these hostile forces are very real, their action is very real, quite concrete, and their attitude towards the divine realization is positively hostile; but as soon as you go beyond this region and enter into the spiritual world where there is no longer anything but the Divine in all things, and where there is nothing undivine, then these hostile forces become part of the total play and can no longer be c alled hostile forces: it is only an attitude that they have adoptedor more precisely, it is only an attitude adopted by the Divine in his play.
   This again belongs to the dualities that Sri Aurobindo speaks of in (The Synthesis of Yoga, these dualities that are being reabsorbed. I dont know if he spoke of this particular one; I dont think so, but its the same thing. Its again a certain way of seeing. He has written of the Personal-Impersonal duality, Ishwara-Shakti, Purusha-Prakriti but there is still one more: Divine and anti-divine.

0 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Zen
   Its all the same thing, but the word realization can be reserved for something that is durable, that does not wear off. Because everything on earth fades awayeverything fades away, nothing remains. In this sense, there has never been any realization, for everything fades away. Nothing is ever permanent. And I know for myself: I am doing the sadhana at a g allop, as it were; never are two experiences identical nor do they recur in the same way. As soon as something is established, the next thing begins immediately. It may appear to fade away, but it doesnt fade away; rather, it is the basis upon which the next thing is built.
   ***
   This morning while I was on the balcony, I had an interesting experience: the experience of mans effort, in all its forms and through all the ages, to approach the Divine. And I seemed to be growing wider and wider so that all the forms and all the ways of approaching the Divine attempted by man would be contained in the present Work.
   It was represented by a kind of image in which I was as vast as the Universe, and each way of approaching the Divine was like a tiny image containing the characteristic form of this approach. And my impression was this: Why do people always limit, limit themselves? Narrow, narrow, narrow! They understand only when it is narrow.
   Take all! Take all within you. And then you will begin to understandyou will begin.
   ***
  --
   From that moment on, I was conscious that all one does is the expression of the indwelling Divine Will. But it is the Divine Will AT THE VERY CENTER of oneself, although for a while there remained an activity in the physical mind. But this was stilled two or three days after I saw Sri Aurobindo for the first time in 1914, and it never started up again. Silence settled. And the consciousness was established above the head.
   In the first experience [of 1910], the consciousness was established in the psychic depths of the being, and from that poise issued the feeling of no longer doing anything but what the Divine wantedit was the consciousness that the divine Will was all-powerful and that there was no longer any personal will, although there was still some mental activity and everything had to be made silent. In 1914, it was silenced, and the consciousness was established above the head. Here (the heart) and here (above the head), the connection is constant.
   Does one exclude the other?
  --
   As for the latest experience,1 I cant say for sure that no one has ever had it, because someone like Ramakrishna, individuals like that, could have had it. But I am not sure, for when I had this experience (not of the divine Presence, which I had already felt in the cells for a long time, but the experience that the Divine ALONE is acting in the body, that He has BECOME the body, yet all the while retaining his character of divine omniscience and omnipotence) well, the whole time it remained actively like that, it was absolutely impossible to have the LEAST disorder in the body, and not only in the body, but IN all THE SURROUNDING MATTER. It was as if every object obeyed without even needing to decide to obey: it was automatic. There was a divine harmony in EVERYTHING (it took place in my bathroom upstairs, certainly to demonstrate that it exists in the most trivial things), in everything, constantly. So if that is established in a permanent way, there CAN NO LONGER be illness it is impossible. There can no longer be accidents, there can no longer be illness, there can no longer be disorders, and everything should harmonize (probably in a progressive way) just as that was harmonized: all the objects in the bathroom were full of a joyful enthusiasmeverything obeyed, everything!
   As it was the first experience, it started to fade slightly when I began having contact with people; but I re ally had the feeling that it was a first experience, new upon earth. For I have experienced an absolute identity of the will with the divine Will ever since 1910, it has never left me. It isnt that, its SOMETHING ELSE. It is MATTER BECOMING THE DIVINE. And it re ally came with the feeling that this thing was happening for the first time upon earth. It is difficult to say for sure, but Ramakrishna died of cancer, and now that I have had the experience, I know in an ABSOLUTE way that this is impossible. If he had decided to go because the Divine wanted him to go, it would have been an orderly departure, in total harmony and with a total will, whereas this illness is a means of disorder.
  --
   It is truly a state of absolute omniscience and omnipotence in the body which changes all the vibrations around it.
   It is likely that the greatest resistance will be in the most conscious beings due to a lack of mental receptivity, due to the mind itself which wants things to continue (as Sri Aurobindo has written) according to its own mode of ignorance. So-c alled inert matter is much more easily responsive, much moreit does not resist. And I am convinced that among plants, for example, or among animals, the response will be much quicker than among men. It will be more difficult to act upon a very organized mind; beings who live in an entirely cryst allized, organized mental consciousness are as hard as stone! It resists. According to my experience, what is unconscious will certainly follow more easily. It was a delight to see the water from the tap, the mouthwash in the bottle, the glass, the spongeit all had such an air of joy and consent! There is much less ego, you see, it is not a conscious ego.
   The ego becomes more and more conscious and resistant as the being develops. Very primitive, very simple beings, little children will respond first, because they dont have an organized ego. But these big people! People who have worked on themselves, who have mastered themselves, who are organized, who have an ego made of steel, it will be difficult for them.
   Unless they go beyond all this and have enough spiritual knowledge to be able to make the ego surrender in which case the realization will natur ally be much greaterit will be more difficult to accomplish, but the result will be far more complete.
   When you had this experience of February 3, 1958 [the supramental ship], the vision of your usual consciousness, which is nevertheless a Truth Consciousness, no longer seemed true to you at all. Did you see things you had never before seen, or did you see things in another way?
   Yes, one enters into another world.
  --
   Its action will be somewhat similar to what is described in the Last Judgment, which is an entirely symbolic expression of something that makes us discern between what belongs to the world of falsehood which is destined to disappear and what belongs to this same world of ignorance and inertia but is transformable. One will go to one side and the other to the other side. all that is transformable will be permeated more and more with this new substance and this new consciousness to such an extent that it will rise towards it and serve as a link between the two but all that belongs incorrigibly to falsehood and ignorance will disappear. This was also prophesied in the Gita: among what we c all the hostile or anti-divine forces, those capable of being transformed will be uplifted and go off towards the new consciousness, whereas all that is irrevocably in darkness or belongs to an evil will sh all be destroyed and vanish from the Universe. And a whole part of humanity that has responded to these forces rather too zealously will certainly vanish with them. And this is what was expressed in this concept of the Last Judgment.
   May 1, 1958.

0 1958-06-22, #Agenda Vol 01, #unset, #Zen
   Throughout all this life, knowingly or unknowingly, I have been what the Lord wanted me to be, I have done what the Lord wanted me to do. That alone matters.
   ***

0 1958-07-02, #Agenda Vol 01, #unset, #Zen
   In The Synthesis of Yoga, Sri Aurobindo says that this idea of good and bad, of pure and impure, is a notion needed for action; but the purists, such as Chaitanya, Ramakrishna and others, do not agree. They do not agree that it is indispensable for action. They simply say: your acceptance of action as a necessary thing is contrary to your perception of the Divine in all things.
   How can the two be reconciled?
  --
   Ramdas does not at all consider that the world as it is, is good.
   No, but I know all these people, I know them thoroughly! I know Chaitanya, Ramakrishna and Ramdas thoroughly. They are utterly familiar to me. It doesnt bother them. These are people who live with a certain feeling, who have an entirely concrete experience and live in this experience, but they dont care at all if their formation they have not even cryst allized it, they leave it like that, vaguecontains things that are mutu ally contradictory, because, in appearance, they reconcile them. They do not raise any questions, they do not have the need for an absolutely clear vision; their feeling is absolutely clear, and thats enough for them. Ramakrishna was like that; he said the most contradictory things without being bothered in the least, and they are all exactly and equ ally true.
   But this crystal clear vision Sri Aurobindo had, where everything is in its place, where contradictions no longer existthey never soared to that height. This was the thing, this re ally cryst alline, perfect supramental vision, even from the standpoint of understanding and knowledge. They never went that far.

0 1958-07-05, #Agenda Vol 01, #unset, #Zen
   I have just explained to Z my program for getting out of the present difficulties,1 and I think if he has not concluded that I am tot ally mad, it is because he has an immense respect for me! But as always in these cases, there is such a joy in me, such an exultation: all the cells are dancing. I understand why people begin singing, dancing, etc. It takes a formidable power to remain like that (gesture of solidity): there is such a desire in the throat to sing!
   ***
  --
   Yes, I remember. It was towards the end of the Darshan and I was repeating within me, Lord, Lord, Lord, Lord But wordlessly. It came like that (gesture) and went far, far, far, far! It is all here (motion around the head). And that (Mother points to her chin) is determination (but there should have been a little more light on the chin!), the realizing will.
   Thats it: the capacity to be an ABSOLUTELY receptive passivitylike thatin TOTAL silence and surrender, and at the same time here, there, an IRREDUCIBLE, OMNIPOTENT will with a total power to effectuate, shattering all resistances. Both simultaneously without one inhibiting the other, in the same joy that is the GREAT secret! The harmonization of opposites, in joy and plenitude, ALWAYS, ALWAYS, for all problems: that is the great secret.
   In regard to the Ashram's financial difficulties.

0 1958-07-06, #Agenda Vol 01, #unset, #Zen
   Then the war and all the difficulties came, bringing a tremendous increase of people and expenditure (the war cost a fortuneanything at all cost ten times more than before), and suddenly, finished, nothing more. Not exactly nothing, but a thin little trickle. And when I asked, it didnt come. So one day, I put the question to Ganesh through his image (! ), I asked him, What about your promise?I cant do it, its too much for me; my means are too limited!Ah! I said to myself (laughing), What bad luck! And I no longer counted on him.
   Once someone even asked Santa Claus! A young Muslim girl who had a special liking for Father Christmas I dont know why, as it was not part of her religion! Without saying a word to me, she c alled on Santa Claus and told him, Mother doesnt believe in you; you should give Her a gift to prove to Her that you exist. You can give it to Her for Christmas. And it happened! She was quite proud.
  --
   Health natur ally depends upon the sadhana; but even that is not so sure: there are other factors. As for the second, the power over government, Sri Aurobindo looked at it, studied it, considered it very carefully, and fin ally he told me, There is only one way to have that power: it is TO BE the government. One can influence individuals, one can transmit the will to them, but their hands are tied. In a government, there is no one individual, nor even several who is all-powerful and who can decide things. One must be the government oneself and give it the desired orientation.
   For the last, for money, he told me, I still dont know exactly what it depends on. Then one day I entered into trance with this idea in mind, and after a certain journey I came to a place like a subterranean grotto (which means that it is in the subconscient, or perhaps even in the inconscient) which was the source, the place and the power over money. I was about to enter into this grotto (a kind of inner cave) when I saw, coiled and upright, an immense serpent, like an all black python, formidable, as big as a seven-story house, who said, You cannot pass!Why not? Let me pass!Myself, I would let you pass, but if I did, they would immediately destroy me.Who, then, is this they?They are the asuric4 powers who rule over money. They have put me here to guard the entrance, precisely so that you may not enter.And what is it that would give one the power to enter? Then he told me something like this: I heard (that is, he himself had no special knowledge, but it was something he had heard from his masters, those who ruled over him), I heard that he who will have a total power over the human sexual impulses (not merely in himself, but a universal power that is, a power enabling him to control this everywhere, among all men) will have the right to enter. In other words, these forces would not be able to prevent him from entering.
   A personal realization is very easy, it is nothing at all; a personal realization is one thing, but the power to control it among all men that is, to control or master such movements at will, everywhereis quite another. I dont believe that this condition has been fulfilled. If what the serpent said is true and if this is re ally what will vanquish these hostile forces that rule over money, well then, it has not been fulfilled.
   It has been fulfilled to a certain extent but its negligible. It is conditional, limited: in one case, it works; in another, it doesnt. It is quite problematic. And natur ally, where terrestrial things are involved (I dont say universal, but in any case terrestrial), when it is something involving the earth, it must be complete; there cannot be any approximations.
  --
   You see, the human species is a part of Nature, but as Sri Aurobindo has explained, from the moment mind expressed itself in man, it put him into a relationship with Nature very different from the relationship all the lower species have with her. all the lower species right up to man are completely under the rule of Nature; she makes them do whatever she wants, and they can do nothing without her consent. Whereas man begins to act and to live as an equal; not as an equal in terms of power, but from the standpoint of consciousness (he is beginning to do so since he has the capacity to study and to find out Natures secrets). He is not superior to her, far from it, but he is on an equal footing. And so he has acquiredthis is a fac the has acquired a certain power of independence that he immediately used to put himself under the influence of the hostile forces, which are not terrestrial but extra-terrestrial.
   I am speaking of terrestrial Nature. Through their mental power, men had the choice and the freedom to make pacts with these extraterrestrial vital forces. There is a whole vital world that has nothing to do with the earth, it is entirely independent or prior to earths existence, it is self-existentwell, they have brought that down here! They have made what we see! And such being the case This is what terrestrial Nature told me: It is beyond my control.
   So considering all that, Sri Aurobindo came to the conclusion that only the supramental power (Mother brings down her hands) as he said, will be able to rule over everything. And when that happens, it will be all overincluding Nature. For a long time, Nature rebelled (I have written about it often). She used to say, Why are you in such a hurry? It will be done one day. But then last year, there was that extraordinary experience.5 And it was because of that experience that I told her, Well, now that we agree, give me some proof; I am asking you for some proofdo it for me. She didnt budge, absolutely nothing.
   Perhaps it is a kind of it can hardly be c alled an intuition, but a kind of divination of this idea that made people speak of selling ones soul to the devil for money, of money being an evil force, which produces this shrinking on the part of all those who want to lead a spiritual life but as for that, they shrink from everything, not only from money!
   Perhaps it would not be necessary to have this power over all men, but in any event, it should be great enough to act upon the mass. It is likely that once a certain movement has been mastered to some degree, what the mass does or doesnt do (this whole human mass that has barely, barely emerged into even the mental consciousness) will become quite irrelevant. You see, the mass is still under the great rule of Nature. I am referring to mental humanity, predominantly mental, which developed the mind but misused it and immediately set out on the wrong pathfirst thing.
   There is nothing to say since the first thing done by the divine forces which emanated for the Creation was to take the wrong path!6 That is the origin, the seed of this marvelous spirit of independence the negation of surrender, in other words. Man said, I have the power to think; I will do with it what I want, and no one has the right to intervene. I am free, I am an independent being, IN-DE-PEN-DENT! So thats how things stand: we are all independent beings!
   But yesterday, in fact, I was looking (with all these mantras and these prayers and this whole vibration that has descended into the atmosphere, creating a state of constant c alling in the atmosphere), and I remembered the old movements and how everything now has changed! I was also thinking of the old disciplines, one of which is to say, I am That.7 People were told to sit in meditation and repeat, I am That, to reach an identification. And it all seemed to me so obsolete, so childish, but at the same time a part of the whole. I looked, and it seemed so absurd to sit in meditation and say, I am That! I, what is this I who is That; what is this I, where is it? I was trying to find it, and I saw a tiny, microscopic point (to see it would almost require some gigantic instrument), a tiny, obscure point in an im-men-sity of Light, and that little point was the body. At the same timeit was absolutely simultaneous I saw the Presence of the Supreme as a very, very, very, VERY immense Being, within which was I in an attitude of (I was only a sensation, you see), an attitude (gesture of surrender) like this. There were no limits, yet at the same time, one felt the joy of being permeated, enveloped and of being able to widen, widen, widen indefinitelyto widen the whole being, from the highest consciousness to the most material consciousness. And then, at the same time, to look at this body and to see every cell, every atom vibrating with a divine, radiant Presence with all its Consciousness, all its Power, all its Will, all its Love all, all, re ally and a joy! An extraordinary joy. And one did not disturb the other, nothing was contradictory and everything was felt at the same time. That was when I said, But truly! This body had to have the training it has had for more than seventy years to be able to bear all that without starting to cry out or dance or leap up or whatever it might be! No, it was calm (it was exultant, but it was very calm), and it remained in control of its movements and its words. In spite of the fact that it was re ally living in another world, it could apparently act normal due to this strenuous training in self-control by the REASONby the reasonover the whole being, which has tamed it and given it such a great cohesive power that I can BE in the experience, I can LIVE this experience, and at the same time respond with the most amiable of smiles to the most idiotic questions!
   And then, it always ends in the same way, by a canticle to the action of the grace: O, Lord! You are truly marvelous! all the experiences I have needed to pass through You have given to me, all the things I needed to do to make this body ready You have made me do, and always with the feeling that it was You who was making me do itand with the universal disapproval of all the right-minded humanity!
   About one million dollars.

0 1958-07-19, #Agenda Vol 01, #unset, #Zen
   It is mans mental consciousness that has filled all Nature with the idea of sin and all the misery it brings. Animals are not at all unhappy in the way we are. Not at all, not at all, exceptas Sri Aurobindo saysthose that are corrupted. Those that are corrupted are those that live with men. Dogs have the sense of sin and guilt, for their whole aspiration is to resemble man. Man is the god. Hence there is dissimulation, hypocrisy: dogs lie. But men admire that. They say, Oh! How intelligent they are!
   They have lost their divinity.
  --
   The Divine is everywhere, in everything. We should never forget itnot for a second should we forget it. He is everywhere, in everything; and in an unconscious but spontaneous, therefore sincere, way, all that exists below the mental manifestation is divine, without mixture; in other words, it exists spontaneously and in harmony with its nature. It is man with his mind who has introduced the idea of guilt. Natur ally, he is much more conscious! Theres no question about it, its a fact, although what we c all consciousness (what we c all it, that is, what man c alls consciousness) is the power to objectify and mentalize things. It is not the true consciousness, but its what men c all consciousness. So according to the human mode, it is obvious that man is much more conscious than the animal, but the human brings in sin and perversion which do not exist outside of this state we c all consciouswhich in fact is not conscious but merely consists in mentalizing things and in having the ability to objectify them.
   It is an ascending curve, but a curve that swerves away from the Divine. So natur ally, one has to climb much higher to find a higher Divine, since it is a conscious Divine, whereas the others are divine spontaneously and instinctively, without being conscious of it. all our moral notions of good and evil, all of that, are what we have thrown over the creation with our distorted and perverted consciousness. It is we who have invented it.
   We are the distorting intermediary between the purity of the animal and the divine purity of the gods.

0 1958-07-21, #Agenda Vol 01, #unset, #Zen
   But instead of using the energy in this way, they immediately throw it out. They start stirring about, reacting, working, speaking They feel full of energy and they throw it all out! They cant keep anything. So natur ally, since the energy was not sent to be wasted like that but for an inner use, they feel absolutely flat, run down. And it is universal. They dont know, they do not know how to make this movementto turn within, to use the energy (not to keep it, it doesnt keep), to use it to repair the damage done to the body and to go deeply within to find the reason for this accident or illness, and there to change it by an aspiration, an inner transformation. Instead of that, right away they start speaking, stirring about, reacting, doing this or that!
   In fact, the immense majority of human beings feel they are living only when they waste their energy. Otherwise, it does not seem to them to be life.

0 1958-07-25a, #Agenda Vol 01, #unset, #Zen
   For it is You who is, who lives and who knowsit is You who does all things, You who is the result of every action.
   ***

0 1958-08-07, #Agenda Vol 01, #unset, #Zen
   When I think of the time the hatha yogis devote to the work on the bodythey do nothing but that; they do nothing but that all the time, until they have attained a certain point. This is in fact the reason why Sri Aurobindo wanted none of it: he found that it took a lot of time for a rather meager result.
   ***
   Day and night, I am investigating all that has to be transformed I can assure you that there is plenty of work!
   Last night, I had many dreams (not re ally dreams, but ); I used to find them very interesting because they gave me certain indications, all kinds of things, but when I saw it all now, I said to myself, Good Lord! What a waste of time! Instead, I could be living in a supramental consciousness and seeing things. So during the night, I made a resolution to change all this too. My nights have to change. I am already changing my days; now my nights have to change. But then all this subconscious in Matter, all this, it all has to change! Theres no choice, it has to be seen to.
   Once you set to this work, it is such a formidable task! But what can I do?

0 1958-08-08, #Agenda Vol 01, #unset, #Zen
   In the cells, both things are there. The body is convinced of the divine Presence everywhere, that all is the Divineit lives in that; and at the same time, it shrinks from certain contacts! I saw that this morning, both things at once, and I said, Lord, I know nothing at all!
   There (gesture above the head), everything has been resolved, I could write books on how to resolve this or that, how the synthesis is made, etc., but here (the body) I live this synthesis stumblingly. The two coexist, but it is still not THAT (gesture, hands clasped together, pointing upwards).
  --
   What problems come up! If there were a plague or cholera, for example, would the supramental Force in the cells, the supramental realization, be able to restore order out of the disorder that allows the epidemic to be? I dont mean on an individual levelindividu ally, if you are in a certain consciousness, you can remain untouched I am not speaking of that, I am speaking imperson ally, as it were.
   We know nothing. We believe we know, but as soon as it is a question of that (the body), we know nothing. As soon as we are in the subtle physical, we know everything, we live in bliss but here, we know nothing, nothing, absolutely nothing.

0 1958-08-09, #Agenda Vol 01, #unset, #Zen
   If human love came forth un alloyed, it would be all-powerful. Unfortunately, in human love, there is as much SELF love as love for the beloved; it is not a love that makes you forget yourself.
   Evidently the gods of the Puranas are a good deal worse than human beings, as we saw in that film the other day1 (and that story was absolutely true). The gods of the Overmind are infinitely more egocentric the only thing that counts for them is their power, the extent of their power. Man has in addition a psychic being, so consequently he has true love and compassionwherein lies his superiority over the gods. It was very, very clearly expressed in this film, and its very true.

0 1958-08-12, #Agenda Vol 01, #unset, #Zen
   Behind all the appearances and diverse entities, I am always present near you, and my love enfolds you.
   I have put the work aside and sh all be happy to do it with you upon your return.

0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Zen
   I have a whole stock of mantras; they have all come spontaneously, never from the head. They sprang forth spontaneously, as the Veda is said to have sprung forth.
   I dont know when it begana very long time ago, before I came here, although some of them came while I was here. But in my case, they were always very short. For example, when Sri Aurobindo was here in his body, at any moment, in any difficulty, for anything, it always came like this: My Lord!simply and spontaneouslyMy Lord! And instantly, the contact was established. But since He left, it has stopped. I can no longer say it, for it would be like saying My Lord, My Lord! to myself.
   I had a mantra in French before coming to Pondicherry. It was Dieu de bont et de misricorde [God of kindness and mercy], but what it means is usu ally not understoodit is an entire program, a universal program. I have been repeating this mantra since the beginning of the century; it was the mantra of ascension, of realization. At present, it no longer comes in the same way, it comes rather as a memory. But it was deliberate, you see; I always said Dieu de bont et de misricorde, because even then I understood that everything is the Divine and the Divine is in all things and that it is only we who make a distinction between what is or what is not the Divine.
   My experience is that, individu ally, we are in relationship with that aspect of the Divine which is not necessarily the most in conformity with our natures, but which is the most essential for our development or the most necessary for our action. For me, it was always a question of action because, person ally, individu ally, each aspiration for personal development had its own form, its own spontaneous expression, so I did not use any formula. But as soon as there was the least little difficulty in action, it sprang forth. Only long afterwards did I notice that it was formulated in a certain way I would utter it without even knowing what the words were. But it came like this: Dieu de bont et de misricorde. It was as if I wanted to eliminate from action all aspects that were not this one. And it lasted for I dont know, more than twenty or twenty-five years of my life. It came spontaneously.
   Just recently one day, the contact became entirely physical, the whole body was in great exaltation, and I noticed that other lines were spontaneously being added to this Dieu de bont et de misricorde, and I noted them down. It was a springing forth of states of consciousness not words.
  --
   The words came afterwards, as if they had been superimposed upon the states of consciousness, grafted onto them. Some of the associations seem unexpected, but they were the exact expression of the states of consciousness in their order of unfolding. They came one after another, as if the contact was trying to become more complete. And the last was like a triumph. As soon as I finished writing (in writing, all this becomes rather flat), the impetus within was still alive and it gave me the sense of an all-conquering Truth. And the last mantra sprang forth:
   Seigneur, Dieu de la Vrit victorieuse!
  --
   It is there, all around me; it takes hold of all the cells and at once they spring forth in an ascension. And Naradas mantra, too:
   Narayana, Narayana
  --
   It will simply spring forth in a flash, all of a sudden, and it will be very powerful. Only power can do something. Love vanishes like water running through sand: people remain beatific and nothing moves! No, power is neededlike Shiva, stirring, churning
   When I have this mantra, instead of saying hello, good-bye, I sh all say that. When I say hello, good-bye, it means Hello: the Presence is here, the Light is here. Good-bye: I am not going away, I am staying here.
  --
   For the moment, of all the formulas or mantras, the one that acts most directly on this body, that seizes all the cells and immediately does this (vibrating motion) is the Sanskrit mantra: OM NAMO BHAGAVATEH.
   As soon as I sit for meditation, as soon as I have a quiet minute to concentrate, it always begins with this mantra, and there is a response in the body, in the cells of the body: they all start vibrating.
   This is how it happened: Y had just returned, and he brought back a trunk full of things which he then proceeded to show me, and his excitement made tight, tight little waves in the atmosphere, making my head ache; it made anyway, it was unpleasant. When I left, just after that had happened, I sat down and went like this (gesture of sweeping out) to make it stop, and immediately the mantra began.
  --
   The other day (I was in my bathroom upstairs), it came; it took hold of the entire body. It rose up in the same way, and all the cells were trembling. And with such a power! So I stopped everything, all movement, and I let the thing grow. The vibration went on expanding, ever widening, as the sound itself was expanding, expanding, and all the cells of the body were seized with an intensity of aspiration as if the entire body were swellingit became overwhelming. I felt that it would all burst.
   I understood those who withdraw from everything to live that tot ally.
  --
   So each one must find something that acts on himself, individu ally. I am only speaking of the action on the physical plane, because ment ally, vit ally, in all the inner parts of the being, the aspiration is always, always spontaneous. I am referring only to the physical plane.
   The physical seems to be more open to something that is repetitious for example, the music we play on Sundays, which has three series of combined mantras. The first is that of Chandi, addressed to the universal Mother:
  --
   Each time this music is played, it produces exactly the same effect upon the body. It is strange, as if all the cells were dilating, with a feeling that the body is growing larger It becomes all dilated, as if swollen with lightwith force, a lot of force. And this music seems to form spirals, like luminous ribbons of incense smoke, white (not transparent, liter ally white) and they rise up and up. I always see the same thing; it begins in the form of a vase, then swells like an amphora and converges higher up to blossom forth like a flower.
   So for these mantras, everything depends upon what you want to do with them. I am in favor of a short mantra, especi ally if you want to make both numerous and spontaneous repetitionsone or two words, three at most. Because you must be able to use them in all cases, when an accident is about to happen, for example. It has to spring up without thinking, without c alling: it should issue forth from the being spontaneously, like a reflex, exactly like a reflex. Then the mantra has its full force.
   For me, on the days when I have no special preoccupations or difficulties (days I could c all normal, when I am normal), everything I do, all the movements of this body, all, all the words I utter, all the gestures I make, are accompanied and upheld by or lined, as it were, with this mantra:
   OM NAMO BHAGAVATEH OM NAMO BHAGAVATEH
   all, all the time, all the time, all the time.
   That is the normal state. It creates an atmosphere of an intensity almost more material than the subtle physical; its like almost like the phosphorescent radiations from a medium. And it has a great action, a very great action: it can prevent an accident. And it accompanies you all the time, all the time.
   But it is up to you to know what you want to do with it.

0 1958-10-01, #Agenda Vol 01, #unset, #Zen
   The experience lasted for only a few minutes. And I knew, then, that all our words all our words are empty. But circumstances were such that I had to speak
   Later, Mother added: 'Because I do not say everything; when I am in that state, there is a lethargy of expression!

0 1958-10-04, #Agenda Vol 01, #unset, #Zen
   Do all our vibrations reach you or must they have a special intensity?
   It must be strong enough to pull me from my concentration or my activity. If I knew when you concentrate or do your puja,1 I could tune into you, and shell I would know more; otherwise, my inner life is too l am not at all passive inwardly, you see, I am very active, so I dont usu ally receive your vibrations unless they impose themselves strongly or unless I have decided beforeh and to be attentive to what is coming from someone or other. If I know that at a given moment something is going to happen, then I open a door, as it were. But its difficult to speak of these things.
   When you left on your journey,2 for example, I made a specie! concentration for all to go well so that nothing untoward happen to you. I even made a formation and asked for a constant, special help over you. Then I renewed my concentration every day, which is how I came to notice that you were invoking me very regulary. I Saw you everyday, everyday, with a very regular precision. It was something that imposed itself on me, but it imposed itself only because l had initi ally made a formation to follow you.
   For people here in the Ashram, my work is not the same. It is more like a kind of atmosphere that extends everywherea very conscious atmospherewhich I let work for each one according to his need. I dont have a special action for each person, unless something requires my special attention. When I would tune into you while you were travelling, I clearly saw your image appear before me, as though you were looking at me, but now that you have returned here, I no longer see it. Rather, I receive a sensation or an impression; and as these sensations and impressions are innumerable, its rather like one element among many. It no longer imposes itself in such an entirely distinct way nor does it appear before me in the same manner, as a clear image of yourself, as though you wanted to know something.
   As soon as I am alone, I enter into a very deep concentration,a state of consciousness, a kind of universal activity. Is it deep? What is it? It is far beyond all the mental regions, far, far beyond, and it is constant. As soon as I am alone or resting somewhere, thats how it is.
   The other day when I was in this state of concentration, I had the vision that I mentioned to you. I felt I was being pulled, that something was pulling me and trying to draw my attention. I felt it very strongly. So I opened my eyes, my mental eyes (the physical eyes may remain opened or closed, it makes no difference either way; when I am concentrated, things on the physical plane no longer exist), I deliberately opened the minds eyes, for that is where I felt myself being pulled, and then I had this vision I told you of. Someone was trying to draw my attention, to tell me something. It takes someone re ally quite powerful, with a very great power of concentration, to do thatthere are certainly a great many people here and elsewhere who try to do this, yet I dont feel a thing.3
  --
   When you asked me if X4 were thinking of me, I consulted my atmosphere and saw that it was true, that even many times a day Xs thoughts were coming. So I know that he is concentrating on me, or something: it simply passes through me, and I answer automatic ally. But I dont particularly pay attention to X, unless you ask me a question about him, in which case I deliberately tune into him, then observe and determine whether its like this or like that. Whereas this vision the other day was something that thrust itself on me; I was in another region altogether, in my inner contemplation, my concentrationa very strong concentrationwhen I was forced to enter into contact with this being whose vision I had and who was obviously a very powerful being. After telling me what he had to tell me, he went away in a very peculiar way, not at all suddenly as most people appear and disappear, not at all like that. When I first saw him, there was a living form the being himself was there but upon leaving (probably to see the effect, to find out whether he had truly succeeded in making himself understood), he left behind a kind of image of himself. Afterwards, this image blurred and it left only a silhouette, an outline, then it disappeared altogether leaving only an impression. That was the last thing I saw. So I kept the impression and analyzed it to find out exactly what was involved; all this was filed away, and then it was over. I began my concentration once again.
   I intention ally carry everybody in my active consciousness for the work, and I do the work consciously; but the extent to which people in the world, or those who are here in the Ashram, are conscious of this or receive the results depends upon them, though not exclusively.
  --
   The progress above follows a certain trajectory, and in some cases the distance increases, in others it decreases (although on the whole, the distance remains relatively unchanged), but my feeling is that the collective receptivity will increase as the action becomes increasingly supramentalized. And the need for an individual receptivitywith all its distortions and alterations and limitationswill decrease in importance as the supramental influence increasingly imposes its power. This influence will impose itself in such a way that it will no longer be subject to the defects in receptivity.
   ***
  --
   Before, I always had the negative experience of the disappearance of the ego, of the oneness of Creation, where everything implying separation disappearedan experience that, person ally, I would c all negative. Last Wednesday, while I was speaking (and thats why at the end I could no longer find my words), I seemed suddenly to have left this negative phenomenon and entered into the positive experience: the experience of BEING the Supreme Lord, the experience that nothing exists but the Supreme Lord all is the Supreme Lord, there is nothing else. And at that moment, the feeling of this infinite power that has no limit, that nothing can limit, was so overwhelming that all the functions of the body, of this mental machine that summons up words, all this was I could no longer speak French. Perhaps the words could have come to me in Englishprobably, because it was easier for Sri Aurobindo to express himself in English, and thats how it must have happened: it was the part embodied in Sri Aurobindo (the part of the Supreme that was embodied in Sri Aurobindo for its manifestation) that had the experience. This is what joined back with the Origin and caused the experience I was well aware of it. And that is probably why its transcription through English words would have been easier than through French words (for at these moments, such activities are purely mechanical, rather like automatic machines). And natur ally the experience left something behind. It left the sense of a power that can no longer be qualified,5 re ally. And it was there yesterday evening.
   The difficultyits not even a difficulty, its just a kind of precaution that is taken (automatic ally, in fact) in order to For example, the volume of Force that was to be expressed in the voice was too great for the speech organ. So I had to be a little attentive that is, there had to be a kind of filtering in the outermost expression, otherwise the voice would have cracked. But this isnt done through the will and reason, its automatic. Yet I feel that the capacity of Matter to contain and express is increasing with phenomenal speed. But its progressive, it cant be done instantly. There have often been people whose outer form broke because the Force was too strong; well, I clearly see that it is being dosed out. After all, this is exclusively the concern of the Supreme Lord, I dont bother about itits not my concern and I dont bother about itHe makes the necessary adjustments. Thus it comes progressively, little by little, so that no fundamental disequilibrium occurs. It gives the impression that ones head is swelling so tremendously it will burst! But then if there is a moment of stillness, it adapts; gradu ally, it adapts.
   Only, one must be careful to keep the sense of the Unmanifest sufficiently present so that the various things the elements, the cells and all thathave time to adapt. The sense of the Unmanifest, or in other words, to step back into the Unmanifest.6 This is what all those who have had experiences have done; they always believed that there was no possibility of adaptation, so they left their bodies and went off.
   ***
  --
   Money is not meant to generate money; money should generate an increase in production, an improvement in the conditions of life and a progress in human consciousness. This is its true use. What I c all an improvement in consciousness, a progress in consciousness, is everything that education in all its forms can providenot as its gener ally understood, but as we understand it here: education in art, education in from the education of the body, from the most material progress, to the spiritual education and progress through yoga; the whole spectrum, everything that leads humanity towards its future realization. Money should serve to augment that and to augment the material base for the earths progress, the best use of what the earth can giveits intelligent utilization, not the utilization that wastes and loses energies. The use that allows energies to be replenished.
   In the universe there is an inexhaustible source of energy that asks only to be replenished; if you know how to go about it, it is replenished. Instead of draining life and the energies of our earth and making of it something parched and inert, we must know the practical exercise for replenishing the energy constantly. And these are not just words; I know how its to be done, and science is in the process of thoroughly finding outit has found out most admirably. But instead of using it to satisfy human passions, instead of using what science has found so that men may destroy each other more effectively than they are presently doing, it must be used to enrich the earth: to enrich the earth, to make the earth richer and richer, more active, generous, productive and to make all life grow towards its maximum efficiency. This is the true use of money. And if its not used like that, its a vicea short circuit and a vice.
   But how many people know how to use it in this way? Very few, which is why they have to be taught. What I c all teach is to show, to give the example. We want to be the example of true living in the world. Its a ch allenge I am placing before the whole financial world: I am telling them that they are in the process of withering and ruining the earth with their idiotic system; and with even less than they are now spending for useless thingsmerely for inflating something that has no inherent life, that should be only an instrument at the service of life, that has no reality in itself, that is only a means and not an end (they make an end of something that is only a means)well then, instead of making of it an end, they should make it the means. With what they have at their disposal they could oh, transform the earth so quickly! Transform it, put it into contact, truly into contact, with the supramental forces that would make life bountiful and, indeed, constantly renewedinstead of becoming withered, stagnant, shrivelled up: a future moon. A dead moon.
  --
   The vastness beyond the creation or the cosmic manifestation, the solid base upon which all the rest can unfold.
   ***

0 1958-10-06, #Agenda Vol 01, #unset, #Zen
   When I am not in my body, I have all kinds of contacts with people, contacts of different types. And its not a thing decided in advance, it is not willed, it is not even thought out; it is simply observed.
   Certain relationships are entirely within me, entirely. It is not a relationship between individuals, but a relationship between states of beingwhich means that with the same individual there may be many different relationships. If it were a single whole but I am still not sure if there is a single person with whom the relationship is global.
  --
   So this habit of cringing, of being discouraged or even feeling ill at ease or abusing oneself, saying, There, Ive done it again all this is absolute foolishness.
   Rather, simply say, We do not know how to do things as they should be done, well then, let them be done for us and come what may! If we could only see how everything that looks like a difficulty, an error, a failure or an obstacle is simply there to help us make the realization more perfect.

0 1958-10-10, #Agenda Vol 01, #unset, #Zen
   In all religious and especi ally occult initiations, the ritual of the different ceremonies is prescribed in every detail; all the words pronounced, all the gestures made have their importance, and the least infraction of the rule, the least fault committed can have fatal consequences. It is the same in material lifeif one had the initiation into the true way of living, one could transform physical existence.
   If we consider the body as the tabernacle of the Lord, then medical science, for example, becomes the initiatory ritual of the service of the temple, and doctors of all kinds are the officiating priests in the different rituals of worship. Thus, medicine is re ally a priesthood and should be treated as such.
   The same can be said of physical culture and of all the sciences that are concerned with the body and its workings. If the material universe is considered as the outer sheath and the manifestation of the Supreme, then it can gener ally be said that all the physical sciences are the rituals of worship.
   We always come back to the same thing: the absolute necessity for perfect sincerity, perfect honesty and a sense of the dignity of all we do so that we may do it as it should be done.
   If we could truly, perfectly know all the details of the ceremony of life, the worship of the Lord in physical life, it would be wonderfulto know, and no longer to err, never again to err. To perform the ceremony as perfectly as an initiation.
   To know life utterly Oh, there is a very interesting thing in this regard! And its strange, but this particular knowledge reminds me of one of my Sutras1 (which I read out, but no one understood or understood only vaguely, like that):
   It is the Supreme Lord who has ineluctably decreed the place you occupy in the universal concert, but whatever be this place, you have equ ally the same right as all others to ascend the supreme summits right to the supramental realization.
   There is ones position in the universal hierarchy, which is something ineluctableit is the eternal lawand there is the development in the manifestation, which is an education; it is progressive and done from within the being. What is remarkable is that to become a perfect being, this positionwhatever it is, decreed since all eternity, a part of the eternal Truthmust manifest with the greatest possible perfection as a result of evolutionary growth. It is the junction, the union of the two, the eternal position and the evolutionary realization, that will make the total and perfect being, and the manifestation as the Lord has willed it since the beginning of all eternity (which has no beginning at all! ).
   And for the cycle to be complete, one cannot stop on the way at any plane, not even the highest spiritual plane nor the plane closest to matter (like the occult plane in the vital, for example). One must descend right into matter, and this perfection in manifestation must be a material perfection, or otherwise the cycle is not completewhich explains why those who want to flee in order to realize the divine Will are in error. What must be done is exactly the opposite! The two must be combined in a perfect way. This is why all the honest sciences, the sciences that are practiced sincerely, honestly, exclusively with a will to know, are difficult pathsyet such sure paths for the total realization.
   It brings up very interesting things. (What I am going to say now is very personal and consequently cannot be used, but it may be kept anyway:)
  --
   Then and this becomes rather amusing like lifes play Depending upon each ones nature and position and bias, and because human beings are very limited, very partial and incapable of a global vision, there are those who believe, who have faith, or to whom the eternal Mother is revealed through Grace, who have this kind of relationship with the eternal Mother and there are those who themselves are plunged in sadhana, who have the consciousness of a developed sadhak, and thereby have the same relationship with me as one has with what they gener ally c all a realized soul. Such persons consider me the prototype of the Guru teaching a new way, but the others dont have this relationship of sadhak to Guru (I am taking the two extremes, but of course there are all the possibilities in between), they are only in contact with the eternal Mother and, in the simplicity of their hearts, they expect Her to do everything for them. If they were perfect in this attitude, the eternal Mother would do everything for themas a matter of fact, She does do everything, but as they arent perfect, they cannot receive it tot ally. But the two paths are very different, the two kinds of relationships are very different; and as we all live according to the law of external things, in a material body, there is a kind of annoyance, an almost irritated misunderstanding, between those who follow this path (not consciously and intention ally, but spontaneously), who have this relationship of the child to the Mother, and those who have this other relationship of the sadhak to the Guru. So it creates a whole play, with an infinite diversity of shades.
   But all this is still in suspense, on the way to realization, moving forward progressively; therefore, unless we are able to see the outcome, we cant understand a thing. We get confused. Only when we see the outcome, the final realization, only when we have TOUCHED there, will everything be understood then it will be as clear and as simple as can be. But meanwhile, my relationships with different people are very funny, utterly amusing!
   Those who have what I would c all the more outer relationship compared to the other (although it is not re ally so)the relationship of yoga, of sadhanaconsider the others superstitious; and the others, who have faith OI perception, or the Grace to have understood what Sri Aurobindo meant (perhaps even before knowing what he said, but in any event, after he said it), discard the others as ignorant unbelievers! And there are all the gradations in between, so it re ally becomes quite funny!
   It opens up extraordinary horizons; once you have understood this, you have the keyyou have the key to many, many things: the different positions of each of the different saints, the different realizations and it resolves all the incoherencies of the various manifestations on earth.
   For example, this question of PowerTHE Powerover Matter. Those who perceive me as the eternal, universal Mother and Sri Aurobindo as the Avatar are surprised that our power is not absolute. They are surprised that we have not merely to say, Let it be thus for it to be thus. This is because, in the integral realization, the union of the two is essential: a union of the power that proceeds from the eternal position and the power that proceeds from the sadhana through evolutionary growth. Similarly, how is it that those who have reached even the summits of yogic knowledge (I was thinking of Swami) need to resort to beings like gods or demigods to be able to realize things?Because they have indeed united with certain higher forces and entities, but it was not decreed since the beginning of time that they were this particular being. They were not born as this or that, but through evolution they united with a latent possibility in themselves. Each one carries the Eternal within himself, but one can join Him only when one has realized the complete union of the latent Eternal with the eternal Eternal.
   And this explains everything, absolutely everything: how it works, how it functions in the world.3 I was saying to myself, But I have no powers, I have no powers! Several days ago, I said, But after all, I KNOW WHO is there, I know, yet how is it that ? There, up to there (the level of the head), it is all-powerful, nothing can resist but here it is ineffective. So those who have faith, even an ignorant but real faith (it can be ignorant but nevertheless it is real), say, What! How can you have no powers? Because the sadhana is not yet over.
   The Lord will possess his universe only when the universe will have consciously become the Lord.
  --
   Mother added: 'The most beautiful part of the experience is missing... When I try to formulate something in too precise a way, all the vastness of the experience evaporates. The entire world is being revealed in all its organization down to the minutest details but everything simultaneouslyhow can that be explained? It's not possible.'
   ***

0 1958-10-17, #Agenda Vol 01, #unset, #Zen
   8) all division in the being is an insincerity.
   9) The greatest insincerity is to carve an abyss between ones body and the truth of ones being.
   10) When an abyss separates the true being from the physical being, Nature immediately fills it with all the hostile suggestions, of which the most deadly is fear and the most pernicious, doubt.
   I wrote that before reading Sri Aurobindos aphorism on the sentinels of Nature.1 I found it very interesting and I said to myself, Well! Thats exactly what came to me!
  --
   11) allow nothing, nowhere, to deny the truth of your being: that is sincerity.
   'If mankind only caught a glimpse of what infinite enjoyments, what perfect forces, what luminous reaches of spontaneous knowledge, what wide calms of our being lie waiting for us in the tracts which our animal evolution has not yet conquered, they would leave all and never rest till they had gained these treasures. But the way is narrow, the doors are hard to force, and fear, distrust and scepticism are there, sentinels of Nature to forbid the turning away of our feet from less ordinary pastures.'
   Cent. Ed. Vol. XVII, p. 79

0 1958-10-25 - to go out of your body, #Agenda Vol 01, #unset, #Zen
   They do pujas to all these forces or divinities, but it is not it is not the highest Truth. What Sri Aurobindo c alled the true surrender, the surrender to the Supreme, is a truth higher than that of relying solely upon oneself.
   And that is what always brings in complications, conflicts. I was surprised that the atmosphere [of the Ashram] is filled with conflict when he is here but that is the reason.2
  --
   I had a Danish friend, an artist, to whom this happened. He wanted me to teach him how to go out of his body. He had interesting dreams so he thought it might be worthwhile to go there consciously. I helped him to go out but it was frightful! When he dreamed, a part of his mind indeed remained conscious, active, and a kind of link remained between this active part and his outer being, so he remembered some of his dreams, but it was only a very partial phenomenon. To go out of your body means that you must gradu ally pass through all the states of being, if you are to do it systematic ally. But already in the subtle physical it was almost non-individualized, and as soon as he went a bit further, there was no longer anything! It was unformed, nonexistent.
   So they sit down (they are told to interiorize, to go within themselves), and they panic!Natur ally they feel that they that they are disappearing: there is nothing! There is no consciousness!

0 1958-11-02, #Agenda Vol 01, #unset, #Zen
   all this together constitutes one collective entity, and the individual is lost in it. If I had to deal with this person or that person individu ally, it would be different. But all together, taking them all together as a collective entity, well, its not brilliant.
   Mother is referring to the Ashram as a collectivity.

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
   The gods of the Puranas are merciless gods who respect only power and have nothing of the true love, charity or profound goodness that the Divine has put into the human consciousness and which compensate psychic ally for all the outer defects. They themselves have nothing of this, they have no psychic.1 The Puranic gods have no psychic, so they act according to their power. They are restrained only when their power is not all-powerful, thats all.
   But what does Anusuya represent?2
   She is a portrait of the ideal woman according to the Hindu conception, the woman who worships her husb and as a god, which means that she sees the Supreme in her husband. And so this woman was much more powerful than all the gods of the Puranas precisely because she had this psychic capacity for total self-giving; and her faith in the Supremes presence in her husb and gave her a much greater power than that of all the gods.
   The story narrated in the film went like this: Narada, as usual, was having fun. (Narada is a demigod with a divine position that is, he can communicate with man and with the gods as he pleases, and he serves as an intermediary, but then he likes to have fun!) So he was quarrelling with one of the goddesses, I no longer rec all which one, and he told her (Ah, yes! The quarrel was with Saraswati.) Saraswati was telling him that knowledge is much greater than love (much greater in that it is much more powerful than love), and he replied to her, You dont know what youre talking about! (Mother laughs) Love is much more powerful than knowledge. So she ch allenged him, saying, Well then, prove it to me.I sh all prove it to you, he replied. And the whole story starts there. He began creating a whole imbroglio on earth just to prove his point.
   It was only a film story, but anyway, the goddesses, the three wives of the Trimurti that is, the consort of Brahma, the consort of Vishnu and the consort of Shivajoined forces (!) and tried all kinds of things to foil Narada. I no longer rec all the details of the story Oh yes, the story begins like this: one of the three I believe it was Shivas consort, Parvati (she was the worst one, by the way!)was doing her puja. Shiva was in meditation, and she began doing her puja in front of him; she was using an oil lamp for the puja, and the lamp fell down and burned her foot. She cried out because she had burned her foot. So Shiva at once came out of his meditation and said to her, What is it, Devi? (laughter) She answered, I burned my foot! Then Narada said, Arent you ashamed of what you have done?to make Shiva come out of his meditation simply because you have a little burn on your foot, which cannot even hurt you since you are immortal! She became furious and snapped at him, Show me that it can be otherwise! Narada replied, I am going to show you what it is to re ally love ones husbandyou dont know anything about it!
   Then comes the story of Anusuya and her husb and (who is truly a husb and a very good man, but well, not a god, after all!), who was sleeping with his head resting upon Anusuyas knees. They had finished their puja (both of them were worshippers of Shiva), and after their puja he was resting, sleeping, with his head on Anusuyas knees. Meanwhile, the gods had descended upon earth, particularly this Parvati, and they saw Anusuya like that. Then Parvati exclaimed, This is a good occasion! Not very far away a cooking fire was burning. With her power, she sent the fire rolling down onto Anusuyas feetwhich startled her because it hurt. It began to burn; not one cry, not one movement, nothing because she didnt want to awaken her husband. But she began invoking Shiva (Shiva was there). And because she invoked Shiva (it is lovely in the story), because she invoked Shiva, Shivas foot began burning! (Mother laughs) Then Narada showed Shiva to Parvati: Look what you are doing; you are burning your husbands foot! So Parvati made the opposite gesture and the fire was put out.
   Thats how it went.
  --
   Oh, the story was very lovely all along. There was one thing after another, one thing after another, and always the power of Anusuya was greater than the power of the gods. I liked that story very much.
   It ended in a (Oh, the story was very long; it lasted three hours!) But re ally, it was lovely throughout. Lovely in the way it showed that the sincerity of love is much more powerful than anything else.
  --
   In Europe and in the modern Western world, it is thought that all these gods the Greek gods and the pagan gods, as they are c alledare human fancies, that they are not real beings. To understand, one must know that they are real beings. That is the difference. For Westerners, they are only a figment of the human imagination and dont correspond to anything real in the universe. But that is a gross mistake.
   To understand the workings of universal life, and even those of terrestrial life, one must know that in their own realms these are all living beings, each with his own independent reality. They would exist even if men did not exist! Most of these gods existed before man.
   They are beings who belong to the progressive creation of the universe and who have themselves presided over its formation from the most etheric or subtle regions to the most material regions. They are a descent of the divine creative Spirit that came to repair the mischief in short, to repair what the Asuras had done. The first makers created disorder and darkness, an unconsciousness, and then it is said that there was a second lineage of makers to repair that evil, and the gods gradu ally descended through realities that were ever moreone cant say dense because it isnt re ally dense, nor can one even say material, since matter as we know it does not exist on these planesthrough more and more concrete substances.
   all these zones, these planes of reality, received different names and were classified in different ways according to the occult schools, according to the different traditions, but there is an essential similarity, and if we go back far enough into the various traditions, hardly anything but words differ, depending upon the country and the language. The descriptions are quite similar. Moreover, those who climb back up the ladderor in other words, a human being who, through his occult knowledge, goes out of one of his bodies (they are c alled sheaths in English) and enters into a more subtle bodyin order to ACT in a more subtle body and so forth, twelve times (you make each body come out from a more material body, leaving the more material body in its corresponding zone, and then go off through successive exteriorizations), what they have seen, what they have discovered and seen through their ascensionwhe ther they are occultists from the Occident or occultists from the Orientis for the most part analogous in description. They have put different words on it, but the experience is very analogous.
   There is the whole Chaldean tradition, and there is also the Vedic tradition, and there was very certainly a tradition anterior to both that split into two branches. Well, all these occult experiences have been the same. Only the description differs depending upon the country and the language. The story of creation is not told from a metaphysical or psychological point of view, but from an objective point of view, and this story is as real as our stories of historical periods. Of course, its not the only way of seeing, but it is just as legitimate a way as the others, and in any event, it recognizes the concrete reality of all these divine beings. Even now, the experiences of Western occultists and those of Eastern occultists exhibit great similarities. The only difference is in the way they are expressed, but the manipulation of the forces is the same.
   I learned all this through Theon. Probably, he was I dont know if he was Russian or Polish (a Russian or Polish Jew), he never said who he re ally was or where he was born, nor his age nor anything.
   He had assumed two names: one was an Arab name he had adopted when he took refuge in Algeria (I dont know for what reason). After having worked with Blavatsky and having founded an occult society in Egypt, he went to Algeria, and there he first c alled himself Aa Aziz (a word of Arabic origin meaning the beloved). Then, when he began setting up his Cosmic Review and his cosmic group, he c alled himself Max Theon, meaning the supreme God (!), the greatest God! And no one knew him by any other name than these twoAa Aziz or Max Theon.
  --
   all these regions, all these realms are filled with beings who exist separately in their own realms, and if you are awake and conscious on a given plane for example, if while going out of a more material body you awaken on some higher planeyou can have the same relationship with the things and people of that plane as with the things and people of the material world. In other words, there exists an entirely objective relationship that has nothing to do with your own idea of things. Natur ally, the resemblance becomes greater and greater as you draw nearer the physical world, the material world, and there is even a moment when one region can act directly upon the other. In any case, in what Sri Aurobindo c alls the kingdoms of the overmind, you find a concrete reality entirely independent of your personal experience; whenever you come back to it, you again find the same things, with some differences that may have occurred DURING YOUR ABSENCE. And your relationships with the beings there are identical to those you have with physical beings, except that they are more flexible, more supple and more direct (for example, there is a capacity to change the outer form, the visible form, according to your inner state), but you can make an appointment with someone, come to the meeting and again find the same being, with only certain differences that may have occurred during your absence but it is absolutely concrete, with absolutely concrete results.
   However, you must have at least a little experience of these things to understand them. Otherwise, if you are convinced that all this is just human fancy or mental formations, if you believe that these gods have such and such a form because men have imagined them to be like that, or that they have such and such defects or qualities because men have envisioned it that wayas with all those who say God is created in the image of man and exists only in human thought all such people wont understand, it will seem absolutely ridiculous to them, a kind of madness. You must live a little, touch the subject a little to know how concrete it is.
   Natur ally, children know a great dealif they have not been spoiled. There are many children who return to the same place night after night and continue living a life they have begun there. When these faculties are not spoiled with age, they can be preserved within one. There was a time when I was especi ally interested in dreams, and I could return exactly to the same place and continue some work I had begun there, visit something, for example, or see to something, some work of organization or some discovery or exploration; you go to a certain place, just as you go somewhere in life, then you rest a while, then you go back and begin againyou take up your work just where you left it, and you continue. You also notice that there are things entirely independent of you, certain variations which were not at all created by you and which occurred automatic ally during your absence.
   But then, you must LIVE these experiences yourself; you yourself must see, you must live them with enough sincerity to see (by being sincere and spontaneous) that they are independent of any mental formations. Because one can take the opposite line and make an intensive study of the way mental formations act upon eventswhich is very interesting. But thats another field. And this study makes you very careful, very prudent, because you start noticing to what extent you can delude yourself. Therefore, both one and the other, the mental formation and the occult reality, must be studied to see what the ESSENTIAL difference is between them. The one exists in itself, entirely independent of what we think about it, and the other
   That was a grace. I was given every experience without knowing ANYTHING of what it was all aboutmy mind was absolutely blank. There was no active correspondence in the formative mind. I only knew about what had happened or the laws governing these happenings AFTERWARDS, when I was curious and inquired to find out what it related to. Then I found out. But otherwise, I didnt know. So that was the clear proof that these things existed entirely outside of my imagination or thought.
   It doesnt happen very frequently in this world. And thats why these experiences, which otherwise seem quite natural, quite obvious, appear to be extravagant fancies to people who know nothing.
  --
   Once you have worked in this field, you realize that when you have studied a subject, when you have ment ally understood something, it gives a special tonality to the experience. The experience may be quite spontaneous and sincere, but the simple fact of having known this subject and of having studied it gives a particular tonality; on the other hand, if you have learned nothing of the subject, if you know nothing at all, well, when the experience comes, the notation of it is entirely spontaneous and sincere. It can be more or less adequate, but it is not the result of a former mental formation.
   What happened in my life is that I never studied or knew things until AFTER having the experienceonly BECAUSE OF the experience and because I wanted to understand it would I study things related to it.
  --
   To give another comparison, it could be said that the physical body is at the centerit is the most material and the most condensed, as well as the sm allestand the more subtle inner bodies increasingly overlap the limits of this central physical body; they pass through it and extend further and further out, like water evaporating from a porous vase which creates a kind of steam all around it. And the more subtle it is, the more its extension tends to fuse with that of the universe: you fin ally become universal. It is an entirely concrete process that makes the invisible worlds an objective experience and even allows you to act in those worlds.
   In Sri Aurobindo's and Mother's terminology, 'psychic' or 'psychic being' means the soul or the portion of the Supreme in man which evolves from life to life until it becomes a fully self-conscious being. The soul is a special capacity or grace of human beings on earth.

0 1958-11-08, #Agenda Vol 01, #unset, #Zen
   I found my message for the 1st of January It was quite unforeseen. Yesterday morning, I thought, all the same, I have to find my message, but what? I was absolutely like that, neutral, nothing. Then yesterday evening at the class (of Friday, November 7) I noticed that these children who had had a whole week to prepare their questions on the text had not found a single one! A terrible lethargy! A total lack of interest. And when I had finished speaking, I thought to myself, But what IS there in these people who are interested in nothing but their personal little affairs? So I began descending into their mental atmosphere, in search of the little light, of that which responds And it liter ally pulled me downwards as into a hole, but in such a material way; my hand, which was on the arm of the chair, began slipping down, my other hand went like this (to the ground), my head, too! I thought it was going to touch my knees!
   And I had the impression It was not an impression I saw it. I was descending into a crevasse between two steep rocks, rocks that appeared to be made of something harder than basalt, BLACK, but met allic at the same time, with such sharp edgesit seemed that a mere touch would lacerate you. It appeared endless and bottomless, and it kept getting narrower, narrower and narrower, narrower and narrower, like a funnel, so narrow that there was almost no more roomnot even for the consciousness to pass through. And the bottom was invisible, a black hole. And it went down, down, down, like that, without air, without light, except for a sort of glimmer that enabled me to make out the rock edges. They seemed to be cut so steeply, so sharply Fin ally, when my head began touching my knees, I asked myself, But what is there at the bottom of this this hole?
  --
   And it was all-powerful, with an infinite richness. It did not have no, it didnt have any kind of form, and it had no limits (natur ally, as I was identified with it I knew there was neither limit nor form). It was as if (because it was not visible), as if this vast were made of countless, imperceptible pointspoints that occupied no place in space (there was no sense of space), that were of a deep warm gold but this is only a feeling, a transcription. And all this was absolutely LIVING, living with a power that seemed infinite. And yet motionless.
   It lasted for quite some time, for the rest of the meditation.
   It seemed to contain a whole wealth of possibilities, and all this that was formless had the power to become form.
   At the time, I wondered what it meant. Later, of course, I found out, and fin ally this morning, I said to myself, Ah, so thats it! It came to give me my message for the new year! Then I transcribed the experienceit cant be described, of course, for it was indescribable; it was a psychological phenomenon and the form it took was only a way of describing the psychological state to oneself. Here is what I wrote down, obviously in a mental way, and I am thinking of using it as my message.
  --
   At the very bottom of the inconscience most hard and rigid and narrow and stifling, I struck upon an almighty spring that cast me up forthwith into a formless, limitless Vast, generator of all creation.
   And it is again one more proof. The experience was absolutely the English word genuine says it.
  --
   Suddenly, while I was speaking (it was while I was speaking), I felt, Well re ally, can anything be done with such material? Then, quite natur ally, when I stopped speaking, oh!I felt that I was being pulled! Then I understood. Because I had asked myself the question, But what is HAPPENING in there behind all those forms? I cant say that I was annoyed, but I said to myself, Well re ally, this has to be shaken up a bit! And just as I had finished, something pulled meit pulled me out of my body, I was liter ally pulled out of my body.
   And then, down into this hole I still see what I saw then, this crevasse between two rocks. The sky was not visible, but on the rock summits I saw something like the reflection of a glimmera glimmercoming from something beyond, which (laughing) must have been the sky! But it was invisible. And as I descended, as if I were sliding down the face of this crevasse, I saw the rock edges; and they were re ally black rocks, as if cut with a chisel, cuts so fresh that they glistened, with edges as sharp as knives. There was one here, one there, another there, everywhere, all around. And I was being pulled, pulled, pulled, I went down and down and downthere was no end to it, and it was becoming more and more compressing.1 It went down and down
   And so, physic ally, the body followed. My body has been taught to express the inner experience to a certain extent. In the body there is the body-force or the body-form or the body-spirit (according to the different schools, it bears a different name), and this is what leaves the body last when one dies, usu ally taking a period of seven days to leave.2 With special training, it can acquire a conscious lifeindependent and consciousto such a degree that not only in a state of trance (in trance, it frequently happens that one can speak and move if one is slightly trained or educated), but even in a cataleptic state it can produce sounds and even make the body move. Thus, through training, the body begins to have somnambulistic capacitiesnot an ordinary somnambulism, but it can live an autonomous life.3 This is what took place, yesterday evening it was like that I had gone out of my body, but my body was participating. And then I was pulled downwards: my hand, which had been on the arm of the chair, slipped down, then the other hand, then my head was almost touching my knees! (The consciousness was elsewhere, I saw it from outsideit was not that I didnt know what I was doing, I saw it from outside.) So I said, In any case, this has to stop somewhere because if it continues, my head (laughing) is going to be on the ground! And I thought, But what is there at the bottom of this hole?
  --
   And I followed all this without objectifying it in the least; I was not aware of what it was nor of what was happening, nor of any explanation at all, nothing: it was like that. I was living it, thats all. The experience was absolutely spontaneous. And after this rather painful descent, phew!there was a kind of super-comfort. I cant explain it otherwise, an ease,4 but an ease to the utmost. A perfect immobility in a sense of eternity but with an extraordinary INTENSITY of movement and life! An inner intensity, unmanifested; it was within, self-contained. And motionless (had there been an outside, it would have been motionless in relation to that) and it was in a life so immeasurable that it can only be expressed metaphoric ally as infinite. And with an intensity, a POWER, a force and a peace the peace of eternity. A silence, a calm. A POWER capable of of EVERYTHING. Everything.
   And I was not imagining nor objectifying it; I was living it with easewith a great ease. And it lasted until the end of the meditation. When it gradu ally began fading, I stopped the meditation and left.
  --
   Thats all.
   Now I am going to write it down clearly. Hand me a piece of paper.
  --
   At the very bottom of the inconscience most hard and rigid Because gener ally, the inconscience gives the impression, precisely, of something amorphous, inert, formless, drab and gray (when formerly I entered the zones of the inconscient, that was the first thing I encountered). But this was an inconscience it was hard, rigid, COAGULATED, as if coagulated to resist: all effort slides off it, doesnt touch it, cannot penetrate it. So I am putting, most hard and rigid and narrow (the idea of something that compresses, compresses, compresses you) and stiflingyes, stifling is the word.
   I struck upon an almighty spring that cast me up forthwith into a formless, limitless vast, generator of all creation. It was yes, I have the feeling that it was not the ordinary creation, the primordial creation, but the SUPRAMENTAL creation, for it bore no similarity to the experience of returning to the Supreme, the origin of everything. I had utterly the feeling of being cast into the origin of the supramental creation something that is already (how can it be expressed?) objectified from the Supreme, with the explicit goal of the supramental creation.
   That was my feeling.
   I dont think I am mistaken, for there was such a superabundant feeling of power, of warmth, of gold It was not fluid, it was like a powdering. And each of these things (they cannot be c alled specks or fragments, nor even points, unless you understand it in the mathematical sense, a point that occupies no space) was something equivalent to a mathematical point, but like living gold, a powdering of warm gold. I cannot say it was sparkling, I cannot say it was dark, nor was it made of light, either: a multitude of tiny points of gold, nothing but that. They seemed to be touching my eyes, my face and with such an inherent power and warmthit was a splendor! And then, at the same time, the feeling of a plenitude, the PEACE of omnipotence It was rich, it was full. It was movement at its ultimate, infinitely swifter than all one can imagine, and at the same time it was absolute peace, perfect tranquillity.
   (Mother resumes her message)
   I do not want to put the word Unless, instead of putting generator of all creation, I put of the new creation Oh, but then it becomes absolutely overwhelming! It is THAT, in fact. It is that. But is it time to say so? I dont know
   Generator of the new creation

0 1958-11-11, #Agenda Vol 01, #unset, #Zen
   There is no preliminary thought, preliminary knowledge, preliminary will: all those things do not exist. I am only like a mirror receiving the experience, the simplicity of a little child learning life. It is like that. And it is the gift of the Grace, truly the Grace: in the face of the experience, the simplicity of a little child just born. And it is spontaneously so, but deliberately too; in other words, during the experience I am very careful not to watch myself having the experience so that no previous knowledge intervenes. Only afterwards do I see. It is not a mental construction, nor does it come from something higher than the mind (it is not even a knowledge by identity that makes me see things); no, the body (when the experience is in the body) is like that, what in English is c alled blank. As if it had just been born, as if just then it were being born with the experience.
   And only little by little, little by little, is this experience put in the presence of any previous knowledge. Thus, its explanation and its evaluation come about progressively.
  --
   So in fact, only the final wording is correct, but from the point of view of the historical unfolding, it is interesting to observe the passage. It was exactly the same phenomenon for the experience of the Supramental Manifestation. Both these things, the experience of November 7 and of the Supramental, occurred in the same way, identic ally: I WAS the experience, and nothing else. Nothing but the experience at the time it was occurring. And only slowly, while coming out of it, did the previous knowledge, the previous experiences, all the accumulation of what had come before, examine it and put it in its place.
   This is why I arrive at a verbal expression progressively, gropingly; these are not literary gropingsit is aimed at being precise, specific and concise at the same time.
  --
   But as soon as you want to express it, it escapes like water running through your fingers; all the fluidity is lost, it evaporates. A rather vague, poetic or artistic expression is much truer, much nearer to the truth something hazy, nebulous, undefined. Something not concretized like a rigid mental expressionthis rigidity that the mind has introduced right down into the Inconscient.
   This vision of the Inconscient (Mother remains gazing for a moment) it was the MENTAL Inconscient. Because the starting point was mental. A special Inconscientrigid, hard, resistantwith all that the mind has brought into our consciousness. But it was far worse, far worse than a purely material Inconscient! A mentalized Inconscient, as it were. all this rigidity, this hardness, this narrowness, this fixitya FIXITYcomes from the presence of the mind in creation. When the mind was not manifested, the Inconscient was not like that! It was formless and had the plasticity of something that is formless the plasticity has gone.
   It is a terrible image of the Minds action in the Inconscient.
  --
   Yes, thats it. It was not an original Inconscient. It was a mentalized Inconscient. With all that the mind has brought in in the way of OPPOSITIONof resistance, hardness, rigidity.
   It would be interesting to mention this.

0 1958-11-14, #Agenda Vol 01, #unset, #Zen
   But there is always this wretched question of money. I need it to leave and to pay for the journey. Afterwards, I will manage. Anyway, it is all the same to me; I am not afraid of anything any longer.
   It seems to me that the sooner I leave the better, because of this hypocrisy I detest.2

0 1958-11-15, #Agenda Vol 01, #unset, #Zen
   It is precisely this state of perfect Harmony beyond all attacks that will become possible with the supramental realization. It is what all those who are destined for the supramental transformation will realize. The hostile forces know it well; in the supramental world, they will automatic ally disappear. Having no more utility, they will be dissolved without our having to do anything, simply through the presence of the supramental force. So now they are being unleashed with a fury in a negation of everything, everything.
   The link between the two worlds has not yet been built, but it is in the process of being built; this was the meaning of the experience of February 3 1958, 1: to build a link between the two worlds. For both worlds are indeed therenot one above the other, but within each other, in two different dimensions. Only, there is no communication between them; they overlap, as it were, without being connected. In the experience of February 3, I saw certain people from here (and from elsewhere) who already belong to the supramental world in a part of their being, but there is no connection, no link. But now the hour has come in universal history for this link to be built.
  --
   The quality or the kind of relationship I had with the Supreme at that moment was entirely different from the one we have hereeven the identification had a different quality. One can very well understand that all the lower movements are different but this identification by which the Supreme governs and lives in us was the summit of our experience herewell, the way He governs and lives is different depending on whether we are in this hemisphere here or in the supramental life. And at that moment (the experience of November 13), what made the experience so intense was that I came to perceive vaguely both these states of consciousness at once. It was almost as if the Supreme Himself were different, or our experience of Him. And yet, in both cases, it was a contact with the Supreme. It is probably how we perceive Him or the way in which we translate it that differs, but the fact is that the quality of the experience is different.
   In the other hemisphere, there is an intensity and a plenitude which are translated by a power different from the one here. How can I formulate it?I cannot.
  --
   It can be expressed in this way (but its quite approximate, more than diminished or deformed): its as if our entire spiritual life were made of silver, whereas the supramental life is made of goldas if our entire spiritual life here were a vibration of silver, not gold but simply a light, a light that goes right to the summit, an absolutely pure light, pure and intense; but in the other, in the supramental world, there is a richness and a power that make all the difference. This whole spiritual life of the psychic being and of all our present consciousness that appears so warm, so full, so wonderful, so luminous to the ordinary consciousness, well, all this splendor seems poor in comparison to the splendor of the new world.
   I can explain the phenomenon like this: successive reversals such that an EVER NEW richness of creation will take place from stage to stage, making whatever came before seem so poor in comparison. What to us seems supremely rich compared to our ordinary life, appears so poor compared to this new reversal of consciousness. Such was my experience.
  --
   And each time, you have the feeling of having lived on the surface of things. Its a feeling that is repeated over and over again. With each new conquest, you feel that until then you had lived only on the surface of thingson the surface of the realization, on the surface of surrender, on the surface of power. It was only the surface of things, the surface of the experience. Behind the surface, there is a depth, and only when one enters into this depth does one touch the True Thing. And it is the same experience each time: what seemed a depth becomes the surface. A surface, with all that it entails of inaccuracy, yes, of artificialityartificialan artificial transcription. It feels like something not re ally alive, a copy, an imitation: its an image, a reflection, but not THE Thing itself. You step into another zone and you feel you have uncovered the Source and the Power and the Truth of things; then this source and power and truth in turn become an appearance, an imitation, a mere transcription in comparison to something concrete: the new realization.
   (silence)

0 1958-11-20, #Agenda Vol 01, #unset, #Zen
   I dont have all the information, otherwise certainly Two things made me see I saw them the other day. First of all, when you didnt understand my letter, for I wrote it to a part of you that without any doubt should have understood; I was referring to something other than what is seen and known by this part of you which is this center, this knot of revolt that seems to resist everything, that re ally remains knotted, in spite of your experiences and the strides you have made, as well as your openings. And what made me see is especi ally the fact that it resists experiences, it is not touched by experiences; this was the point that did not understand what I wrote. Because the part of you that had the experience must necessarily understand what I wrote, without the shadow of a doubt.
   Time is needed
  --
   And I saw that with the new Power, the supramental power That is something absolutely new It used to be thought that nothing had the power to eliminate the consequences of karma and that only by exhausting it through a series of actions could its consequences be transformed exhausted, eliminated. But I KNOW that with the supramental power it can be done without following all the steps of the process.
   In any event, one point is clear: it is something that happened in India, and the origin of the karma and the remedy of the karma go together. And it has to do with this initiation you received in Rameswaram.2
  --
   And it seems to me that its relatively easier than when you have to confront the thing all alone.
   If you can when the attack comes, if you can cling to something that knows, or to something in you that has had the experience, and if you can hold onto that memory, even if it is only a memory, and cling to that in spite of all that denies and revolts Above all not To keep your head as still as possible. And not follow the movement, not succumb to the vibration.
   Because from what I have seen and from what I was told, I am sure that it is decisive, that what is offered to you is the possibility of a decisive victory, which means that it will no longer recur in the same way.

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
   Even at a very young age, I had a kind of intuition of my destiny. I felt that something in me had to be exhausted, or that I had to exhaust myself. I dont know, as though I had to descend into the depths of the night to find the thing. I thought it was the concentration camps. Perhaps this was still not deep enough Do you see any meaning in all this?
   It can hardly be formulated; these are merely impressions that follow one another. I know that when you thought of leaving with Swami,1 I saw that a door was opening, that it was the truth, that this was IT.
  --
   This is how it works: the psychic being passes from one life to another, but there are cases in which the psychic incarnates in order to to work out2 to pass through a certain experience, to learn a certain thing, to develop a certain thing through a certain experience. And so in this life, in the life where the experience is to be made, it can happen (there may be more than one reason) that the soul does not come down accurately in the place it should have, some shift or other may occur, a set of contrary circumstancesthis happens sometimesand then the incarnation miscarries entirely and the soul leaves. But in other cases, the soul is simply placed in the impossibility of doing exactly what it wants and it finds itself swept away by unfortunate circumstances. Not only unfortunate from an objective standpoint, but unfortunate for its own development, and then that creates in it the necessity to begin the experience all over again, and in much more difficult conditions.
   And ifit can happenif the second attempt also miscarries, if the conditions make the experience the soul is seeking still more difficult for example, if one is in a body with an inadequate will or some distortion in the thought, or an egoism too too hardened, and it ends in suicide, it is dreadful. I have seen this many times, it creates a dreadful karma that can be repeated for lifetimes on end before the soul can conquer it and manage to do what it wants. And each time, the conditions become more difficult, each time it requires a still greater effort. And people who know this say, You cannot get out! In fact, it is this kind of desire to escape which pushes you into more foolish things3 that result in a still greater accumulation of difficulty. There are momentsmoments and circumstanceswhen no one is there to help you, and then things become so horrible, the circumstances become so abominable.
   But if the soul has had but ONE c all, but ONE contact with the Grace, then in your next life you are put in the conditions, once, whereby EVERYTHING can be swept away at one stroke. And at this present moment on earth, you cannot imagine the number of people I have met that is, the number of soulswho had reached out towards this possibility with such an intensity and they have all found themselves on my path.
   At that point, sometimes a great courage is needed, sometimes a great endurance is needed, sometimes a true love is enough, sometimes, oh! if only faith were there, one thing, one tiny little thing is enough, and everything can be swept away. I have done it often; there are times when I have failed. But more often than not I have been able to remove it. But then, what is needed is a great, stoical courage or a capacity to endure and to SEE IT THROUGH. The resistance (especi ally in cases of former suicide), the resistance to the temptation of renewing this stupidity creates a terrible formation. Or else this habit of fleeing when suffering comes: flee, flee, instead of absorbing the difficulty, holding on.
  --
   It is difficult without a strong will; and above all, above all the capacity to resist the temptation, which was the fatal temptation throughout all ones livesbecause its power builds up. Each defeat gives it renewed force. But a tiny victory can dissolve it.
   Oh, the most terrible of all is when one does not have the strength, the courage, something indomitable! How many times do they come to tell me, I want to die, I want to flee, I want to die.I say, But die, then, die to yourself! No one is asking you to let your ego survive! Die to yourself since you want to die! Have that courage, the true courage, to die to your egoism.
   But because it is karma, one must, one must DO something oneself. Karma is the construction of the ego; the ego MUST DO something, everything cannot be done for it. This is it, THIS is the thing: karma is the result of the egos actions, and only when the ego abdicates is the karma dissolved. One can help it along, one can assist it, give it strength, bestow courage upon it, but the ego must then make use of it.
  --
   So this is what I saw for you: that the cryst allization of this karma occurred during a life in India in which you were put in the presence of the possibility of liberation and I dont know the details; I dont know the material facts at all. So far, I know nothing, I have only had a vision. I saw you there, as I told you, t aller than you are now, in an Indian body, north Indian, for it was not dark but fair. But there was a HARDNESS in the being, the hardness born of a kind of despair mixed with rebellion, incomprehension and an ego that resists. That is all I know. The image was of you backed up against a bronze door: BACKED UP against it. I didnt see what had caused it. As I told you, something interrupted me, so I was unable to follow it.
   The other indication is what I told you the other day. When you thought of leaving to join Swami, I immediately saw a stream of light: Ah, the road is opening up! So I said, It is good. And while you were away in Ceylon, I followed you from day to day. You c alled much more than the second time, when you were in the Himalayas; and with the physical hardships you were undergoing, I was very, very close to you I constantly felt what was happening.
   And then I saw a GREAT light, like a glory, when you were at Rameswaram. A great light. And when you returned here, this light was upon you, very strong and imposing. But at the same time, I felt that it needed protectingto be shielded, protected that it was not yet established. Established, ready to resist all that decomposes an experience. I would have liked to have kept you apart, under a glass case, but then I saw that this would have drawbacks as well as advantages. Also, I liked the way you wanted to fight against an uncomprehending reception due to your orange robes and your shaved head. Of course, it was a much shorter path than the other, but it was more difficult.
   And then, more and more, I felt that if what I saw, as I saw it, could be realized I saw two things: a journeynot at all a pilgrimage as it is commonly understooda journey towards solitude in arduous conditions, and a sojourn in a very severe solitude, facing the mountains, in arduous physical conditions. The contact with this majesty of Nature has a great influence upon the ego at certain moments: it has the power to dissolve it. But all this complication, all these organized pilgrimages, all that it brings in the whole petty side of human life which spoils everything
   Yes, that whole journey was odious
  --
   As soon as you had left, and since I was following you, I saw that nothing of the kind was going to happen, but rather something very superficial which would not be of much use. And when I received your letters and saw that you were in difficulty, I did something. There are places that are favorable for occult experiences. Benares is one of these places, the atmosphere there is filled with vibrations of occult forces, and if one has the slightest capacity, it spontaneously develops there, in the same way that a spiritual aspiration develops very strongly and spontaneously as soon as one lands in India. These are Graces. Graces, because it is the destiny of the country, it has been so throughout its history, and because India has always been turned much more towards the heights and the inner depths than towards the outer world. Now, it is in the process of losing all that and w allowing in the mud, but thats another story it was like that and it is still like that. And in fact, when you returned from Rameswaram with your robes, I saw with much satisfaction that there was still a GREAT dignity and a GREAT sincerity in this endeavor of the Sannyasis towards the higher life and in the self-giving of a certain number of people to realize this higher life. When you returned, it had become a very concrete and a very real thing that immediately commanded respect. Before, I had seen only a copy, an imitation, an hypocrisy, a pretentionnothing that was re ally lived. But then, I saw that it was true, that it was lived, that it was real and that it was still Indias great heritage. I dont believe it is very prevalent now, but in any case, it is still there, and as I told you, it commands respect. And then, as I felt you in difficulty and as the outer conditions were not only veiling but spoiling the inner, well, on that day I wrote you a short note I no longer rec all when it was exactly, but I wrote you just a word or two, which I put in an envelope and sent you I concentrated very strongly upon those few words and sent you something. I didnt note the date, I dont remember when it was, but its likely that it happened as I wished when you were in Benares; and then you had this experience.
   But when you returned the second time, from the Himalayas, you didnt have the same flame as when you returned the first time. And I understood that this kind of difficult karma still clung to you, that it had not been dissolved. I had hoped that your contact with the mountains but in a true solitude (I dont mean that your body had to be all alone, but there should not have been all kinds of outer, superficial things) Anyway, it didnt happen. So it means that the time had not come.
   But when here the difficulties returned and because of their obstinacy, their appearance of an inevitable fatality I concluded that it was a karma, although I knew it with certainty only now.
  --
   That is all I know.
   Gener ally, when the hour has come for a karma to be overcome and absorbed in the Grace, the image or the knowledge or the experience of the exact facts that are the origin of the karma come to me, and I can then perform the cleansing action.
  --
   Only, and this is what I wrote to you the other day which you did not understand: it is precisely at the most painful point, at the time when the suggestions are strongest, that one must hold on. Otherwise, it has always to be done all over again, always to be reconfronted. There comes a day, a moment, when it has to be done. And now, there is truly an opportunity on earth that is offered only once in thousands of years, a conscious help, with the necessary Power
   But thats about all I know.
   Still, I feel the need to do somethingto do something.
  --
   I dont know. Thats not how I see it, in any case To live in the forest physic ally, an intense physical life where one is free, where one is pure, where one is far away Above all, to stop this thing from grinding on, finished with the head, and finished with thinking whatever it might be. If there is a yoga, it would be done spontaneously, natur ally, physic ally, and without the least questioning from up thereabove all, a complete cessation of that (the head).
   The first tantric guru whom the disciple joined in Ceylon and with whom he travelled in the Himalayas.

0 1958-11-26, #Agenda Vol 01, #unset, #Zen
   Basic ally, the vast majority of men are like prisoners with all the doors and all the windows shut, so they suffocate (which is quite natural), but they have with them the key that opens the doors and the windows, and they dont use it Certainly, there is a period when they dont know that they have the key, but even long after they do know it, long after they have been told, they hesitate to use it and doubt that it has the power to open the doors and windows, or even that it may be advisable to open them. And even once they feel that After all, it might be a good thing, a fear pursues them: What is going to happen once all these doors and these windows open? They become afraidafraid of losing themselves in this light and in this freedom. They want to remain what they c all themselves. They love their falsehood and their slavery. Something in them loves it and remains clinging to it. They feel that without their limits, they would no longer exist.
   That is why the journey is so long, so difficult. For if one would truly consent no longer to be, everything would become so easy, so swift, so luminous, so joyousthough perhaps not in the way men conceive of joy and ease. At heart, there are very few beings who are not enamored of struggle. There are very few who would consent to having no darkness or who can conceive of light as anything other than the opposite of obscurity: Without shadow, there would be no painting. Without struggle, there would be no victory. Without suffering, there would be no joy. That is what they think, and as long as they think like that, they are not yet born to the spirit.

0 1958-11-27 - Intermediaries and Immediacy, #Agenda Vol 01, #unset, #Zen
   For example, one thing had always appeared unimportant to me in actionintermediaries between the spiritualized individual being, the conscious soul, and the Supreme. According to my personal experience, it had always seemed to me that if one is exclusively turned towards the Supreme in all ones actions and expresses Him directly, whatever is to be done is done automatic ally. For example, if you are always open and if at each second you consciously want to express only what the Supreme Lord wants to be expressed, it is done automatic ally. But with all that I have learned about pujas, about certain scriptures and certain rituals as well, the necessity for a process has become very clear to me. Its the same as in physical life; in physical life, everything needs a process, as we know, and it is the knowledge of processes that constitutes physical science. Similarly, in a more occult working, the knowledge and especi ally the RESPECT for the process seem to be much more important than I had first thought.
   And when I studied this, when I looked at this science of processes, of intermediaries, suddenly I clearly understood the working of karma, which I had not understood before. I had worked and intervened quite often to change someones karma, but sometimes I had to wait, without exactly knowing why the result was not immediate. I simply used to wait without worrying about the reasons for this slowness or delay. Thats how it was. And gener ally it ended, as I said, with the exact vision of the karmas source, its initial cause; and scarcely would I have this vision when the Power would come, and the thing would be dissolved. But I didnt bother about finding out why it was like that.
  --
   That interested me very much. Because one of the obstacles I had felt was that although the Force was acting well, there was a time lag that appeared inevitable, a time element in the work which seemed unavoidablea play left to the forces of Nature. But with their knowledge of the processes, the tantrics can dispense with all that. So I understood why those who have studied, who are initiated and follow the prescribed methods are apparently more powerfulmore powerful even than those who are conscious in the highest consciousness.
   What interested me is that in their case (those who follow tantric or other initiations), what is doubtful is whether or not they can succeed in receiving the response of the true Power, the divine power, the supreme power; they do everything they can, but this question still remains. Whereas for me, it is the opposite situation: the Power is there, I have it, but how can I make it act here in matter? The process for making it act immediately was missingthough not tot ally; I know from the psychological standpoint, but there is something other than the psychological power, there is the whole play of conscious, individualized forces that are everywhere in Nature and that have the right to exist. Since it was created this way, it must express something of the supreme Will, otherwise He wouldnt have made use of intermediaries but in His plan, it is obvious that the intermediary has a legitimate place.
   It is like the story X told me of his guru2 who could comm and the coming of Kali (something which seems quite natural to me when one is sufficiently developed); well, not only could he commend the coming of Kali, but Kali with I dont know how many crores of her warriors! For me, Kali was Kali, after all, and she did her work; but in the universal organization, her action, the innumerable multiplicity of her action, is expressed by an innumerable multitude of conscious entities at work. It is this individualization, as it were, that gives to these forces a consciousness and a certain play of freedom, and this is what makes all the difference in action. It is in this respect that the occult system is an absolutely indispensable complement to spiritual action.
   The spiritual action is direct, but it may not be immediate (anyway, thats my experience). Sri Aurobindo said that with the supramental presence, it becomes immediate and I have experienced this. But this would then mean that the supramental Power automatic ally commands all these intermediaries, whereas if its not present, even the highest spiritual power would need a specialized knowledge to act in this realm, a knowledge equivalent to an occult or initiatory knowledge of all these realms. This is why I told X, Well, you taught me many things while you were here. There is always something to learn.
   Of course, when the Supramental is here, it will be very different. I see it clearly: in moments when it is there, everything is turned inside out, and all this belongs to a world to the world of preparation. It is like a preparation, a long preparation.
   It remains to be seen if all this has first to be mastered before there is even the possibility of holding the Supramental, of FIXING it in the manifestation. That is the great difference. For example, those with the power to materialize forces or beings lack the capacity to fix them, for these are fluid things which act and are then dissolved. That is the difference with the physical world where it is this condensation of energy that makes things (Mother strikes the arms of her chair) stable. all the things in the extraphysical realms are not stable, they are fluidfluid and consequently uncertain.3
   The disciple's tantric guru.

0 1958-12-04, #Agenda Vol 01, #unset, #Zen
   If you want, I can return to the Ashram and throw myself headlong into the work in order to forget all this. There is a lot of work with Herberts things to correct, the revision of The Synthesis of Yoga, your old Questions and Answers and the Dhammapada, and perhaps you would accept to take up our work together again?
   Otherwise, if you consider it preferable to wait, I could go join Swami in Rameswaram, discarding all my little personal reactions towards him. And I would try my best to find again the Light of the first time and return to you stronger. I dont know. I will do what you say. all this re ally has to change. I dont know, moreover, whether Swami wishes to have me.
   Mother, I need you, I need you. Forgive me and tell me what I should do.
  --
   I have just received your letter which I read with all my love, the love that understands and effaces. When you return here, you will always be very welcome, and we sh all certainly take up our work together again. I sh all be happy, and it is very much needed. But first of all, it will be good for you to go to Rameswaram. I know that you will be welcome there. Stay there as long as necessary to find and consolidate your experience. Afterwards, come back here, stronger and better armed, to face a new period of outer and inner work. At the end of the labor is the Victory.
   With all my confident love.
   Signed: Mother

0 1958-12-15 - tantric mantra - 125,000, #Agenda Vol 01, #unset, #Zen
   Swami received me warmly and is doing all he can with all his heart. I am following his instructions to the letter for I believe that your grace is acting through him. Furthermore, he is tot ally devoted to you and spoke of you as no one ever hashe understands many things. I was unfair in my reactions towards him.
   At the new moon, when I felt very down, he gave me the first tantric mantraa mantra to Durga. For a period of 41 days, I must repeat it 125,000 times and go every morning to the Temple, stand before Parvati and recite this mantra within me for at least one hour. Then I must go to the sanctuary of Shiva and recite another mantra for half an hour. Practic ally speaking, I have to repeat constantly within me the mantra to Durga in a silent concentration, whatever I may be doing on the outside. In these conditions, it is difficult to think of you and this has created a slight conflict in me, but I believe that your Grace is acting through Swami and through Durga, whom I am invoking all the time I remember what you told me about the necessity for intermediaries and I am obeying Swami unreservedly.
   Mother, things are far from being what they were the first time in Rameswaram, and I am living through certain moments that are hell the enemy seems to have been unleashed with an extraordinary violence. It comes in waves, and after it recedes, I am liter ally SHATTEREDphysic ally, ment ally and vit ally drained. This morning, while going to the temple, I lived through one of these moments. all this suffering that suddenly sweeps down upon me is horrible. Yes, I had the feeling of being BACKED UP AGAINST A W all, exactly as in your vision I was up against a w all. I was walking among these immense arcades of sculptured granite and I could see myself walking, very sm all, all alone, alone, ravaged with pain, filled with a nameless despair, for nowhere was there a way out. The sea was nearby and I could have thrown myself into it; otherwise, there was only the sanctuary of Parvati but there was no more Africa to flee to, everything closed in all around me, and I kept repeating, Why? Why? This much suffering was truly inhuman, as if my last twenty years of nightmare were crashing down upon me. I gritted my teeth and went to the sanctuary to say my mantra. The pain in me was so strong that I broke into a cold sweat and almost fainted. Then it subsided. Yet even now I feel completely battered.
   I clearly see that the hour has come: either I will perish right here, or else I will emerge from this COMPLETELY changed. But something has to change. Mother, you are with me, I know, and you are protecting me, you love me I have only you, only you, you are my Mother. If these moments of utter darkness return and they are bound to return for everything to be exorcised and conqueredprotect me in spite of myself. Mother, may your Grace not abandon me. I want to be done with all these old phantoms, I want to be born anew in your Light; it has to beotherwise I can no longer go on.
   Mother, I believe I understand something of all that you yourself are suffering, and the crucifixion of the Divine in Matter is a real crucifixion. In this moment of consciousness, I offer you all my trials and little sufferings. I would like to triumph so that it be your triumph, one weight less upon your heart.
   Forgive me, Mother, for all the pain I may have thrown on you, but I am confident that with your Grace I will emerge from this victorious, your child unobscured, in all the fibers of my being. Oh Mother, how alone you are to bear all our suffering if only I could remember this in my moments of darkness.
   I am at your feet. You are my Mother, my only support.
  --
   I have just received your letter of the 15th. Yes, I know that the hour is critical. It has been grave here as well. I had to stop everything, for the attack upon my body was too violent. Now it is better but I have not yet resumed any of my outer activities, and I remain in my room upstairs. The battle continues in the invisible and I consider it decisive. You are a very intimate part of this battle. This is to tell you that I am with you in the most integral sense of these words. I know what you are suffering, I feel it but you must hold on. The Grace is there, all-powerful. As soon as it is possible and without going through one minute more than needed to transform that which has to be transformed, the trial will reach its end and we sh all emerge into the light and joy. So never forget that I am with youin youand that WE SH all TRIUMPH:
   With all that love can bring of solace and endurance,
   Signed: Mother
  --
   When you invoke Durga, it is I you invoke through her, when you invoke Shiva, it is I you invoke through himand in the final analysis, to the Supreme Lord go all prayers.
   With all my love.
   Signed: Mother

0 1958-12-24, #Agenda Vol 01, #unset, #Zen
   Your last letter was a great comfort to me. If you were not there, with me, everything would be so absurd and impossible. I am again disturbing you because Swami tells me that you are worried and that I should write to you. Not much has changed, except that I am holding on and am confident. Yesterday, I again suffered an agonizing wave, in the temple, and I found just enough strength to repeat your name with each beat of my heart, like someone drowning. I remained as motionless as a pillar of stone before the sanctuary, with only your name (my mantra would not come out), then it cleared. It was brutal. I am confident that with each wave I am gaining in strength, and I know you are there. But I am aware that if the enemy is so violent it is because something in me responds, or has responded, something that has not made its surrender that is the critical point. Mother, may your grace help me to place everything in your hands, everything, without any shadow. I want so much to emerge into the Light, to be rid of all this once and for all.
   I am following Swamis instructions to the letter. Sometimes it all seems to lack warmth and spontaneity, but I am holding on. I might add that we are living right next to the bazaar, amidst a great racket 20 hours a day, which does not make things easier. So I repeat my mantra as one pounds his fists against the w alls of a prison. Sometimes it opens a little, you send me a little joy, and then everything becomes better again.
   Swami told me that the mantra to Durga is intended to pierce through into the subconscient. To complement this work, he does his pujas to Kali, and fin ally one of his friends, X, the High Priest of the temple in Rameswaram (who presided over my initiation and has great occult powers), has undertaken to say a very powerful mantra over me daily, for a period of eight days, to extirpate the dark forces from my subconscious. The operation already began four days ago. While reciting his mantra, he holds a glass of water in his hand, then he makes me drink it. It seems that on the eighth day, if the enemy has been trapped, this water turns yellow then the operation is over and the poisoned water is thrown out. (I tell you all this because I prefer that you know.) In any event, I like X very much, he is a very luminous, very good man. If I am not delivered after all this!
   In truth, I believe only in the Grace. My mantra and all the rest seem to me only little tricks to try to win over your Grace.
   Mother, love me. I have only you, I want to belong to you alone.

0 1958-12-28, #Agenda Vol 01, #unset, #Zen
   Sweet Mother, I indeed suspect that you want to endure, to bear this struggle all alone. Oh, I think I understand a number of things about the mechanism of these attacks and their connection with me, about the Divine Love that embraces all and takes into itself the suffering and the evil of men all this overwhelms me with a sudden understanding. It seems to me that I am seeing and feeling all that you are facing, all that you are taking upon yourself for us. The suffering of the Divine in Matter has been an overwhelming revelation to meAh! I see, I want to fight, I want to be tot ally on your side; I am now and forever determined.
   But you have enough to do with the higher beasts of prey without still having to fight the little scorpions. I beg of you, Sweet Mother, accept the help that is being offered to you, preserve your strength for the higher struggle. I quite understand that your Love can even go to the scorpions that are attacking you, but it is not forbidden to protect yourself from their venom. You have enough to do on other planes.
  --
   On my side, within my little field, I am taking the bull by the horns and henceforth the enemy will no longer have my complicity. May all my being be turned solely towards your Lightand be your help, your instrument, your knight.
   X has decided to continue his action upon me beyond the eight days foreseen, which doubtlessly corresponds to dosages that exceed my understanding.
  --
   With all my Love, I am at your feet.
   Signed: Satprem
  --
   I am near you with all my love.
   Signed: Mother

0 1958 12 - Floor 1, young girl, we shall kill the young princess - black tent, #Agenda Vol 01, #unset, #Zen
   Two or three days after I retired to my room upstairs,1 early in the night I fell into a very heavy sleep and found myself out of the body much more materi ally than I do usu ally. This degree of density in which you can see the material surroundings exactly as they are. The part that was out seemed to be under a spell and only half conscious. When I found myself at the first floor where everything was absolutely black, I wanted to go up again, but then I discovered that my hand was held by a young girl whom I could not see in the darkness but whose contact was very familiar. She pulled me by the hand telling me laughingly, No, come, come down with me, we sh all kill the young princess. I could not understand what she meant by this young princess and, rather unwillingly, I followed her to see what it was. Arriving in the anteroom which is at the top of the staircase leading to the ground floor, my attention was drawn in the midst of all this total obscurity to the white figure of Kamala2 standing in the middle of the passage between the h all and Sri Aurobindos room. She was as it were in full light while everything else was black. Then I saw on her face such an expression of intense anxiety that to comfort her I said, I am coming back. The sound of my voice shook off from me the semi-trance in which I was before and suddenly I thought, Where am I going? and I pushed away from me the dark figure who was pulling me and in whom, while she was running down the steps, I recognized a young girl who lived with Sri Aurobindo and me for many years and died five years back. This girl during her life was under the most diabolical influence. And then I saw very distinctly (as through the w alls of the staircase) down below a sm all black tent which could scarcely be perceived in the surrounding darkness and standing in the middle of the tent the figure of a man, head and face shaved (like the sannyasin or the Buddhist monks) covered from head to foot with a knitted outfit following tightly the form of his body which was t all and slim. No other cloth or garment could give an indication as to who he could be. He was standing in front of a black pot placed on a dark red fire which was throwing its reddish glow on him. He had his right arm stretched over the pot, holding between two fingers a thin gold chain which looked like one of mine and was unnatur ally visible and bright. Shaking gently the chain he was chanting some words which translated in my mind, She must die the young princess, she must pay for all she has done, she must die the young princess.
   Then I suddenly realized that it was I the young Princess and as I burst into laughter, I found myself awake in my bed.

0 1959-01-06, #Agenda Vol 01, #unset, #Zen
   And it happened just as I was despairing of ever getting out of it. I seemed to be touching a kind of fundamental bedrock, so painful, so suffering, and full of revolt because of too much suffering. And I saw that all my efforts, all the meditations, aspirations, mantras, were only covering up this suffering bedrock without touching it. I saw this fundamental thing in me very clearly, a poignant knot, ever ready for an absolute negation. I saw it and I said to you, Mother, only your grace can remove this. I said this to you in the temple that morning, in total despair. And then, the knot was undone. Xs action contri buted a lot, with your grace acting through him. But truly, I have traversed a veritable hell this last while.
   X continues his work on me daily; it is to last 41 days in all. He told me that he wants to undo the things of several births. When it is over, he will explain it all to me. I do not know how to tell you how luminous and good this man is, he is a very great soul. He is also giving me Sanskrit lessons, and little by little, each evening, speaks to me of the Tantra.
   His action upon you is to continue for another five days, after which he is positive that you will be entirely saved. According to him, it is indeed a magic attack originating in Pondicherry, and perhaps even from someone in the Ashram!! He told me that this evil person would fin ally be forced to appear before you I am learning many interesting things from him.
  --
   His action here has been very effective and re ally very interesting. I still do not know whether someone has re ally done black magic, and the villain has yet to appear before me. But already several days ago the malefic influence completely disappeared without leaving any trace in the atmosphere. Also their mantric intervention did not stop at that, for it has had another most interesting result. I am preparing a long letter for Swami to explain all this to him
   The pain on the left side has not entirely gone and there have been some complications which have delayed things. But I feel much better. In fact, I am rebuilding my health, and I am in no hurry to resume the exhausting days as before. It is quiet upstairs for working, and I am going to take advantage of this to prepare the Bulletin1 at leisure. As I had not read over the pages on the message that we had prepared for the 31st, I have revised and transformed them into an article. It will be the first one in the February issue. I am now going to choose the others. I will tell you which ones I have chosen and in what order I will put them.

0 1959-01-14, #Agenda Vol 01, #unset, #Zen
   This morning, X told me that he would be most happy to continue his action upon you if it would help your work; he has continued it anyway, even after knowing that the malefic influence was expelled from the Ashram. By the way, X told me that this evil spirit is continuing to circle around the Ashram, but beyond its borders. Therefore, if you agree, it would be necessary for him to come to Pondicherry one of these days to come to grips directly with the evil one and finish him off in such a way that he can no longer come to disturb the sadhaks, or your work, upon the slightest pretext. Then X could force this spirit to appear before him, and thereby free the atmosphere from its influence. Anyway, this trip to Pondicherry would not take place in the near future, and it would be easy to give him an official excuse: seminars on the Tantra Shastra that will interest all the Sanskritists at the Ashram. Moreover, Xs work would be done quietly in his room when he does his daily puja. From here, from Rameswaram, it is rather difficult to attract Pondicherrys atmosphere and do the work with precision. Of course, nothing will be done without your express consent. Swami is writing you on his own to tell you of the revelation that X received from his [deceased] guru concerning your experience and the schemings of certain Ashram members.
   In this regard, perhaps you know that X is the tenth in the line of Bhaskaraya (my spelling of this name is perhaps not correct), the great Tantric of whom you had a vision, who could comm and the coming of Kali along with all her warriors. It is from X that Swami received his initiation.
   Your last letter gave us great pleasure, knowing that you have fin ally recovered physic ally. But we deeply hope that you will not again take up the countless activities that formerly consumed all your timeso many people come to you egoistic ally, for prestige, to be able to say that they are on familiar terms with you. You know this, of course
   As for myself, a step has definitely been taken, and I am no longer swept away by this painful torrent. Depressions and attacks still come, but no longer with the same violence as before. X told me that 2/3 of the work has been done and that everything would be purged in twelve days or so, then the thing will be enclosed in a jar and buried somewhere or thrown into the sea, and he will explain it all to me. I will write and tell you about it.
   As for the true tantric initiation, this is what X told me: I will give you initiation. You are fit. You belong to that line. It will come soon, some months or some years. Shortly you sh all reach the junction. When the time has come, you yourself will come and open a door in me and I sh all give you initiation.1 And he made me understand that an important divine work was reserved for me in the future, a work for the Mother. The important practical point is that I have rapidly to develop my knowledge of Sanskrit. The mantra given to me seems to grow in power as I repeat it.
   Sweet Mother, by what Grace have you guided and protected me through all these years? There are moments when I have the vision of this Grace, bringing me to the verge of tears. I see so clearly that you are doing everything, that you are all that is good in me, my aspiration and my strength. Me is all that is bad, all that resists, me is horribly false and falsifying. If your Grace withdraws for one second, I collapse, I am helpless.2 You alone are my strength, the source of my life, the joy and fulfillment to which I aspire.
   I am at your feet, your child etern ally.
  --
   This morning, I received your letter I am very happy about all that X is telling you and that he has found you fit to receive the tantric initiation. It was my feeling, I could say my conviction, to which he gives an enlightened confirmation. So all is well.
   As for my health and the Ashram, I infinitely appreciate what he has done and what he would like to continue to do. His visit will make me very happy, and if he comes in about one month, a few days before the darshan, there will be no need to find any excuse for his visit, for it will appear quite natural.
   My health is progressing well, but I intend to be very prudent and not burden myself with occupations. Yesterday, I began the balcony darshan again, and it is all right. That is all for the moment.
   I am taking advantage of this situation to work. I have chosen the articles for the Bulletin. They are as follows: 1) Message. 2) To keep silent. 3) Can there be intermediary states between man and super-man? 4) The Anti-Divine. 5) What is the role of the spirit? 6) Karma (I have touched this one up to make it less personal). 7) The Worship of the Supreme in Matter. Now I would like to prepare the first twelve Aphorisms3 for printing. But as you have not yet revised the last two, I am sending them to you. Could you do them when you have finished what you are doing for the Bulletin? It is not urgent, take your time. Do not disturb your real work for this in any way. For, in my eyes, this work of inner liberation is much more important.

0 1959-01-21, #Agenda Vol 01, #unset, #Zen
   I will therefore give you initiation this Friday or Saturday, on the day of the full moon or the day before. This first stage will last three months during which you will have to repeat 1 lakh2 times the mantra that I will give you. At the end of three months, I will come to see you in Pondicherryor you will come here for a fortnight, and as soon as I have received the message from my guru, I will give you the second stage that will last three months as well. At the end of these three months, you will receive the full initiation. X warned me that the first stage I am to receive provokes attacks and tests but that all this disappears with the second stage. Forewarned is forearmed. For what reason I do not know, but X told me that the particular nature of my initiation should remain secret and that he will say nothing about it to Swami, and he added (in speaking of the speed of the process), But you will not be less than the Swami. (!!) There, I wanted you to knowbesides, you were present in Xs vision. all this happened at a time when I was in the most desperate crisis I have ever known. Sweet Mother, there is no end to expressing my gratitude to you, and yet with the least trial, I am reduced to nothing. Why have you so much grace for me?
   I would like very much to return to Pondicherry for the February Darshan and once again begin working for you. Today I am sending a second lot to Pavitra and tomorrow I will start on the Aphorisms, for I do not want to make you wait any longer. I will send a third and final lot to Pavitra by the end of the month, in time for printing. I am very touched, sweet Mother, by your attention and the money you are sending me.
  --
   I was waiting to answer your letter of the 21st until the Friday and Saturday you mentioned had gone by. And then I felt that you were returning the Aphorisms, so I waited a bit more. I have just received them along with your letter of the 23rd, but I have not yet looked at them. Besides, if you intend returning for the February darshan, I think it would be preferable for us to revise the whole book together. There will not be very much work on my side since the Wednesday and Friday classes were discontinued in the beginning of December, and I still do not know when they will resume.3 Right now, I am translating the Aphorisms all alone and it seems to go quickly and well. This could also be revised and the book on the Dhammapada prepared for publication.
   For the time being, I am going downstairs only in the mornings at 6 for the balcony darshan and I immediately come back up without seeing anyone then in the afternoons, I go down once more at about 3 to take my bath and at 4:30 I come back up again. I do not yet know what will happen next month. I sh all have to find some way to meet you so that we can work together I am going to think it over.

0 1959-01-27, #Agenda Vol 01, #unset, #Zen
   So X will to do a special work for you for eleven days, and if at the end of this period the suffering still persists, he will send me to Pondicherry to deliver something directly into your hands. I, too, would like very much to do something to alleviate your suffering.
   By a special grace, X gave me both stages of the tantric initiation at the same time, although they are norm ally separated by several years; then if all goes well, he will give me the full initiation in 6 months. I have thus received a mantra, along with the power of realizing it. X told me that a realization should come at the beginning of the fifth month if I repeat the mantra strictly according to his instructions, but he again told me that the hostile forces would do all they could to prevent me from saying my mantra: mental suggestions and even illness. X has understood that I have work at the Ashram, and he has exempted me from the outer forms (pujas and other rituals), but nevertheless I must repeat my mantra very accurately every day (3,333 times, that is, a little more than 3 hours uninterrupted in the mornings, and more than 2 hours in the evening). I must therefore organize myself in such a way as to get up very early in the morning in Pondicherry, for in no case will your work suffer.
   Apart from this, he has not yet entirely finished the work of purging that he has been doing on me for over a month, but I believe that everything will be completed in a short time from now.
   Sweet Mother, I have a kind of fear that all these mantras are not bringing me nearer to you I mean you in your physical body, for it is not upon you physic ally that I was told to concentrate. Also, I almost never see you in my dreams any longer, or else only very vaguely. Last night, I dreamed that I was offering you flowers (not very pretty ones), one of which was c alled mantra, but I did not see you in my dream. Mother, I would like to be true, to do the right thing, to be as you want me to be.
   I am your child. I belong to you alone.
  --
   all is well I am enthusiastic and you can count on my conscious help to overcome all the obstacles and all the bad will that may try to stop or delay your progress. It is a matter of being more obstinate, much more obstinate than the enemy, and whatever the cost, to reach the goal in time.
   Since my last letter, I have thought about it and I see that I will be able to go down in the morning three times a week for one hour, from 10 to 11, to work with you, but you will have to do only the strict minimum in order to have as much free time as you need for the other things.1
  --
   My body would also like to have a mantra to repeat. Those it has are not enough for it anymore. It would like to have one to hasten its transformation. It is ready to repeat it as many times as needed, provided that it does not have to be out loud, for it is very rarely alone and does not want to speak of this to anyone. Truly, the Ashram atmosphere is not very favorable for this kind of thing. You will have to take precautions so as not to be disturbed or interrupted in an inopportune way. Domestic servants, curious people, so-c alled friends can all serve as instruments of the hostile forces to put a spoke in the wheels. I will do my best to protect you, but you will have a lot to do yourself and will have to be as firm as an iron rod.
   I am not writing you all this to discourage you from coming. But I want you to succeed; for me that is more important than anything else, no matter what the price. So, know for certain that I am with you all the time and more so especi ally when you repeat your mantra
   In constant communion in the effort towards victory; my love and my force never leave you.

0 1959-01-31, #Agenda Vol 01, #unset, #Zen
   My explanations will have to be simple, for X speaks English with difficulty, thus subtleties are out of the question. (I am teaching him a little English while he is teaching me Sanskrit, and we manage to understand each other rather well all the same. He understands more than he can speak.)
   I do not want to mention this to Swami, as X is not very happy about the way Swami seizes upon every occasion to appropriate things, and particularly mantras (I will explain this to you when we meet again). It is especi ally the way he says I. Nothing very seriousit is Swamis bad side, though he has good ones too. You know that, however.
  --
   Your letter, Sweet Mother, has filled me with strength and resolution. I want to be victorious and I want to serve you. I see very well that gradu ally I can be taught many useful things by X. The essential thing is first of all to lose this ego which falsifies everything. Fin ally, through your grace, I believe that I have passed a decisive turning point and that there is a beginning of real consecration and I feel your Love, your Presence. Things are opening a little.
   Sweet Mother, I love you and I want to serve you truly.
  --
   P.S. all the old Questions and Answers will also have to be revised with you, perhaps not in their entirety, but certain problems need clarification. What a grace to be able to work with you!
   ***
  --
   I have received your letter of the 31st. In a number of ways it confirms my experience of these past days. We sh all speak of all this when you return.
   I have reflected a great deal on a possible mantra, and I have also seen the difficulty of receiving something that does not have a narrowing effect One must at least have an idea of the possibility (at least) of the supermind to understand what I need
  --
   Simply send me word to let me know if this is all right. Tell me also if you need money for your return, and how much, in time for me to send it.
   As for the rest, we sh all speak of it here.

0 1959-03-10 - vital dagger, vital mass, #Agenda Vol 01, #unset, #Zen
   I spent a nighta night of battlewhen, for some reason or other, a multitude of vital formations of all kinds entered into the room: beings, things, embryos of beings, residues of beings all kinds of things And it was a frightful assault, absolutely disgusting.
   In this swarming mass, I noticed the presence of some slightly more conscious willswills of the vital plane and I saw how they try to awaken a reaction in the consciousness of human beings to make them think or want, or if possible, do certain things.
  --
   I, who know the consequences of these things, stopped him just in time I gave him a blow. Then I had enough of all this and it was over, I cleaned the place out. It was almost a physical cleaning, for I had my hands clasped together (I was in a semitrance) and I threw them apart in an abrupt movement, left and right, powerfully, as if to sweep something away, and frrt! immediately everything was gone.
   But had that not happened I was watching, not exactly with curiosity, but in order to learnto learn what kind of atmosphere people live in! And it is ALWAYS like that! They are always pestered by HORDES of little formations that are absolutely swarming and disgusting, each one making its nasty little suggestion.
  --
   Those who rise above, who enter into a slightly intellectual region, can see all this from above; they can look down at it all, keep their heads above and breathe; but those who live in this realm
   Sri Aurobindo c alls this realm the intermediate zone, a zone in which, he says, you can have all the experiences you wish if you enter into it. But it isnt (laughing) very advisable!and I understand why! I had that experience because I had just read what Sri Aurobindo says on this subject in a letter in this latest book, On Yoga; I wanted to see for myself what it was. Ah, I understood!
   And I express this in my own way when I say1 that thoughts come and go, flow in and out. But thoughts concerning material things are formations originating in that world, they are kinds of wills coming from the vital plane which try to express themselves, and most often they are truly deadly. If you are annoyed, for example, if someone says something unpleasant to you and you react It always happens in the same way; these little entities are there waiting, and when they feel its the right moment, they introduce their influence and their suggestions. This is what is vit ally symbolized by the being with his dagger rushing forward to stab youand in the back, at that! Not even face to face! This then expresses itself in the human consciousness by a movement of anger or rage or indignation: How intolerable! How ! And the other fellow says, Yes! We sh all put an end to it!

0 1959-03-26 - Lord of Death, Lord of Falsehood, #Agenda Vol 01, #unset, #Zen
   This Titan has been speci ally sent to attack this body, but he cant do it directly, so he uses people in my entourage. It is something fated: all those around me, who are close to me, and especi ally those capable of love, have been attacked by him; a few have succumbed, such as that girl in my entourage who was absorbed by him. He follows me like a shadow, and each time there is the least little opening in someone near me, he is there.
   The power of this Titan comes from an Asura. There are four Asuras. Two have already been converted, and the other two, the Lord of Death and the Lord of Falsehood, made an attempt at conversion by taking on a physical bodythey have been intimately associated with my life. The story of these Asuras would be very interesting to recount The Lord of Death disappeared; he lost his physical body, and I dont know what has become of him.1 As for the other, the Lord of Falsehood, the one who now rules over this earth, he tried hard to be converted, but he found it disgusting!
   At times he c alls himself the Lord of Nations. It is he who sets all wars in motion, and only by thwarting his plans could the last war be won This one does not want to be converted, not at all. He wants neither the physical transformation nor the supramental world, for that would spell his end. Besides, he knows We talk to each other; beyond all this, we have our relationship. For after all, you see (laughing), I am his mother! One day he told me, I know you will destroy me, but meanwhile, I will create all the havoc possible.
   This Asura of Falsehood is the one who delegated the Titan that is always near me. He chose the most powerful Titan there is on earth and sent him speci ally to attack this body. So even if one manages to enchain or kill this Titan, it is likely that the Lord of Falsehood will delegate another form, and still another, and still another, in order to achieve his aim.
   In the end, only the Supramental will have the power to destroy it. When the hour comes, all this will disappear, without any need to do anything.
   It was Theon.

0 1959-04-07, #Agenda Vol 01, #unset, #Zen
   2) I am very pullednot constantly, but periodic allyby the need to write (not mental things) and exasperated by the fact that this Orpailleur is not published because I have not taken the time to carry out certain corrections. When I am in a good mood, I offer all this to you (is it perhaps a hidden ambition? But I am not so sure; it is rather a need, I believe) and when I am not in a good mood, I fume about not having the time to write something else.
   Please, enlighten me, Sweet Mother.
  --
   With all my love, I envelope you, my child, and I tell you, Have courage, the victory is certainnot a compromise or partial victory, but integral.
   Signed: Mother

0 1959-04-21, #Agenda Vol 01, #unset, #Zen
   Below this center is the body. And this body has indeed the concrete sensation of the Divine in each of its cells; but it needs to become universalized. Thats the work to be done, center by center. I understand now what Sri Aurobindo meant when he repeatedly insisted, Widen yourself. all this must be universalized; it is the condition, the basis, for the Supramental to descend into the body.
   According to the ancient traditions, this universalization of the physical body was considered the supreme realization, but it is only a foundation, the base upon which the Supramental can come down without breaking everything.

0 1959-04-23, #Agenda Vol 01, #unset, #Zen
   Do tell him that all is well, that we are awaiting his arrival and that I am looking forward to these meditations.
   With you always, with love and care.

0 1959-04-24, #Agenda Vol 01, #unset, #Zen
   The divine perfection is always there above us; but for man to become divine in consciousness and act and to live inwardly and outwardly the divine life is what is meant by spirituality; all lesser meanings given to the word are inadequate fumblings or impostures.1
   This text by Sri Aurobindo (The Human Cycle, Cent. Ed. Vol. XV p. 247) was translated into French by Mother on the occasion of writing to Satprem.

0 1959-05-19 - Ascending and Descending paths, #Agenda Vol 01, #unset, #Zen
   When you follow the ascending path, the work is relatively easy. I had already covered this path by the beginning of the century and had established a constant relationship with the SupremeThat which is beyond the Personal and the gods and all the outward expressions of the Divine, but also beyond the Absolute Impersonal. Its something you cannot describe; you must experience it. And this is what must be brought down into Matter. Such is the descending path, the one I began with Sri Aurobindo; and there, the work is immense.
   The thing can still be brought down as far as the mental and vital planes (although Sri Aurobindo said that thousands of lifetimes would be needed merely to bring it down to the mental plane, unless one practiced a perfect surrender1). With Sri Aurobindo, we went down below Matter, right into the Subconscient and even into the Inconscient. But after the descent comes the transformation, and when you come down to the body, when you attempt to make it take one step forwardoh, not even a real step, just a little step!everything starts grating; its like stepping on an anthill And yet the presence, the help of the supreme Mother, is there constantly; thus you realize that for ordinary men such a task is impossible, or else millions of lives would be needed but in truth, unless the work is done for them and the sadhana of the body done for the entire earth consciousness, they will never achieve the physical transformation, or else it will be so remote that it is better not even to speak of it. But if they open themselves, if they give themselves over in an integral surrender, the work can be done for themthey have only to let it be done.
  --
   I have also come to realize that for this sadhana of the body, the mantra is essential. Sri Aurobindo gave none; he said that one should be able to do all the work without having to resort to external means. Had he reached the point where we are now, he would have seen that the purely psychological method is inadequate and that a japa is necessary, because only japa has a direct action on the body. So I had to find the method all alone, to find my mantra by myself. But now that things are ready, I have done ten years of work in a few months. That is the difficulty, it requires time
   And I repeat my mantra constantlywhen I am awake and even when I sleep. I say it even when I am getting dressed, when I eat, when I work, when I speak with others; it is there, just behind in the background, all the time, all the time.
   In fact, you can immediately see the difference between those who have a mantra and those who dont. With those who have no mantra, even if they have a strong habit of meditation or concentration, something around them remains hazy and vague. Whereas the japa imparts to those who practice it a kind of precision, a kind of solidity: an armature. They become galvanized, as it were.

0 1959-05-25, #Agenda Vol 01, #unset, #Zen
   May Your Will be done in all things and at every moment. And may Your Love manifest.
   As for you, I received your promise made very solemnly at a moment of clear consciousness, and I am sure you will not fail in it.
  --
   If it is to make me feel all my wrongs that you remind me of my solemn promise, then I am ready to acknowledge all these wrongs. I am guilty, without any extenuating circumstances, and I expect no indulgence.
   I can easily understand that your task on this earth is not particularly encouraging and you must find our human matter stupid and rebellious. I do not wish to throw upon you more bad things than you already receive, but I wish you could also understand certain things. I am not made for this withered life, not made for putting sentences together all day long, not made for living alone in my holefriendless, loveless, with nothing but mantras, and waiting for a better that never comes. For three years I have wanted to leave and each time I yielded out of scruples that you needed me, though also because I am attached to you. But after the [book on] Sri Aurobindo, there will be something else, there will always be something else that will make my departure look like a betrayal. I am fed up with living in my head, always in my head, with paper and ink. It was not of this that I dreamed when I was ten years old and ran with the wind over the untamed heaths. I am suffocating. You ask too much of me; or rather, I am not worth your expectation.
   A love for you might have held me here. And indeed, for you I have devotion, veneration, respect, an attachment, but there has never been this marvelous thing, warm and full, that links one to a being in the same beating of a heart. Through love, I could do all, accept all, endure all, sacrifice all but I do not feel this love. You cannot give yourself with your head, through a mental decision, yet that is what I have been doing for five years. I have tried to serve you as best I could. But I am at the end of my rope. I am suffocating.
   I have no illusions, and I do not at all suppose that elsewhere my life may at last be fulfilled. No, I know that this whole life is cursed, but it may as well be truly cursed. If the Divine does not want to give me his Love, may he give me his curse. But not this life between two worlds. Or if I am too hardened, may he break me. But not this tepidness, this approximation.
   I am not re ally bad, Mother, but I can no longer bear this life without love. That is all.
   There is someone here who could have saved me, whom I could have loved. Oh, it has nothing to do with all those things you might imagine! My soul loves her soul. It is something very serene. We have known each other for five years, and I had never even dreamed of c alling it love. But all the outer circumstances are against us. And I do not want to turn anyone away from you. Anyway, if I sink into the depths of the pit, or so I tell myself, it is no reason to drag someone else along with me. So this too is one more reason for me to leave. I cannot continue suffocating all alone in my corner. (It is useless to ask her name, I will say nothing.)
   You are imposing a new ordeal on me by asking me to go to Rameswaram. For you, I have accepted. But I sh all go there sheathed in my sturdiest armor and I will not yield, because I know that it is always to be begun again. I do not want to become a great Tantric or whatever else it may be. I want only to love. And since I cannot love, I am leaving. I will arrive in Rameswaram at 2 in the morning, and will leave again by the 11 oclock train.
  --
   And once again, you can judge me all you want, I acknowledge all my wrongs. I am guilty in a guilty and stupid world (which loves its stupidity, no doubt).
   Signed: Satprem

0 1959-05-28, #Agenda Vol 01, #unset, #Zen
   1) There is the destiny of the adventurer: it is the one in me that needs the sea or the forest and wide open spaces and struggles. This was the best part of my childhood. I can sit on it and tell myself that the adventure is within, and it might work for a while. But this untamed child in me continues to live all the same, and it is something very valuable in me. I cannot kill it through reasoning, even spiritual reasoning. And if I tell it that everything lies within, not without, it replies, Then why was I born, why this manifestation in the outer world? In the end, it is not a question of reasoning. It is a fact, like the wind upon the heaths.
   2) There is the destiny of the writer in me. And this too is linked to the best of my soul. It is also a profound need, like adventuring upon the heaths, because when I write certain things, I brea the in a certain way. But during the five years I have been here, I have had to bow to the fact that, materi ally, there is no time to write what I would like (I rec all how I had to wrench out this Orpailleur, which I have not even had time to revise). This is not a reproach, Mother, for you do all you can to help me. But I realize that to write, one must have leisure, and there are too many less personal and more serious things to do. So I can also sit on this and tell myself that I am going to write a Sri Aurobindo but this will not satisfy that other need in me, and periodic ally it awakens and sprouts up to tell me that it too needs to breathe.
   3) There is also the destiny that feels human love as something divine, something that can be transfigured and become a very powerful driving force. I did not believe it possible, except in dreams, until the day I met someone here. But you do not believe in these things, so I sh all not speak of it further. I can gag this also and tell myself that one day all will be filled in the inner divine love. But that does not prevent this other need in me from living and from finding that life is dry and from saying, Why this outer manifestation if all life is in the inner realms? But neither can I stifle this with reasoning.
   So there remains the pure spiritual destiny, pure interiorization. That is what I have been trying to do for the last five years, without much success. There are good periods of collaboration, because one part of my being can be happy in any condition. But in a certain way this achievement remains truncated, especi ally when you base spiritual life on a principle of integrality. And these three destinies in me have their own good reasons, which are true: they are not inferior, they are not incidental, they are woven from the very threads that created the spiritual life in me. My error is to open the door to revolt when I feel too poignantly one or the other being stifled.
   So you see, all this is insoluble. I have only to bow before these unfortunate circumstances. I perceive an injustice somewhere, but I have only to remain silent.
   And I was also struck when you told me that I wanted to kick up a row. You so clearly implied that I was leaving the Ashram in a shoddy way. So that also froze me. I thought I had done my best and, in order to serve you, repressed as much as I could the others in me.
  --
   I have read your letter in its entirety and I remain convinced that one day all the parts of your being, without excluding any, will be fully satisfied. But we sh all see about that later.
   For the moment, I only want to tell you, from the bottom of my heartwhich is so deeply touchedthank you.
   With all my love.
   Signed: Mother
  --
   I did not utter the words that you heard I wanted to speak to you of my experience during the night, but I was paralyzed because I clearly felt that you no longer understood me. As soon as I received your letter, I concentrated on you in an effort to help you, and when night fell, just at the hour I enter into contact with X, I c alled for his helpwhereupon he sent me this little Kali whom he had already sent once before. So I went to your house, I took you in my arms and pressed you tightly to my heart to keep you as sheltered as possible from blows, and I let Kali do her warrior dance against this titan who is always trying to possess you, creating this rebelliousness in you. She must have at least parti ally succeeded in her work, because very early in the morning the titan went away somewhat discomfited, but while leaving, he flung this at me as he went by: You will regret it, for you would have had less trouble if he had left. I flung his suggestion back in his face with a laugh and told him, Take that, along with all the rest of your ugly person! I have no need of it! And the atmosphere cleared up.
   I wanted to tell you all this, but I couldnt because you were still far away from me and it would have seemed like boasting. Also the misunderstanding created by the distance made you hear other words than those I uttered.
   ***

0 1959-06-03, #Agenda Vol 01, #unset, #Zen
   On your behalf, I told X that you had been worried about me. He, too, had felt that things were not going well and had worked on his side. He told me to write you immediately to tell you that everything is all right.
   Also, I explained to him that a mantra had come to you which you were repeating between 5 and 6 in particular, and I told him about this culminating point where you wanted to express your gratitude, enthusiasm, etc., and about the French mantra. After explaining, I gave him your French and Sanskrit texts. He felt and understood very well what you wanted. His first reaction after reading it was to say, Great meaning, great power is there. It is all right. I told him that apart from the meaning of the mantra, you wanted to know if it was all right from the vibrational standpoint. He told me that he would take your text to his next puja and would repeat it himself to see. He should have done that this morning, but he has a fever (since his return from Madurai, he has not been well because of a cold and sunstroke). I will write you as soon as I know the result of his test.
   Regarding me, this is more or less what he said: First of all, I want an agreement from you so that under any circumstances you never leave the Ashram. Whatever happens, even if Yama1 comes to dance at your door, you should never leave the Ashram. At the critical moment, when the attack is the strongest, you should throw everything into His hands, then and then only the thing can be removed (I no longer know whether he said removed or destroyed ). It is the only way. SARVAM MAMA BRAHMAN [Thou art my sole refuge]. Here in Rameswaram, we are going to meditate together for 45 days, and the Asuric-Shakti may come with full strength to attack, and I sh all try my best not only to protect but to destroy, but for that, I need your determination. It is only by your own determination that I can get strength. If the force comes to make suggestions: lack of adventure, lack of Nature, lack of love, then think that I am the forest, think that I am the sea, think that I am the wife (!!) Meanwhile, X has nearly doubled the number of repetitions of the mantra that I have to say every day (it is the same mantra he gave me in Pondicherry). X repeated to me again and again that I am not merely a disciple to him, like the others, but as if his son.
   This was a first, hasty conversation, and we did not discuss things at length. I said nothing. I have no confidence in my reactions when I am in the midst of my crises of complete negation. And truly speaking, at the time of my last crisis in Pondicherry, I do not know if it was re ally Xs occult working that set things right, for person ally (but perhaps it is an ignorant impression), I felt that it was thanks to Sujata and her childlike simplicity that I was able to get out of it.
  --
   Then he made the following comparison: When you throw a pebble into a pond, there is just one center, one point where it f alls, and everything radiates out from this center. There are two such centers in the world at present, two places where there are great vibrations: one is India and Pakistan, and that will radiate all over Asia. And the other is.
   In any case, I had never heard him attacking the Congress as he did yesterday evening, almost violently.
   That is all, Sweet Mother. In spite of my anesthesia, I think of you. (I am not blocked; on the contrary, it seems to me that the bond has been renewed since our last meeting, but I feel strangely empty.) I am unable to understand how you can love me. Oh Mother, I have truly to begin living, truly loving!
   Your child,
  --
   For you, I fully approve of what he told you. Fervently, and with all my love, I pray that he will succeed in what he wants to do during these 45 days of meditation. This is re ally what I was counting on.
   For what occurred here, I can say only one thing: when the Supreme Lord wants to save someone, He clothes his will in every appearance necessary.
  --
   Certainly his political rage is not only understandable but justified. However, when one begins looking at things from the external viewpoint of the manifestation, they are not as simple as that. I cannot speak of all this in detail, but as an example I can tell you that here in Pondicherry, those who are maneuvering (and not without some hope) to oust the Congress are our worst enemies, the enemy of all that is disinterested and spiritual, and if they come to power, they would be capable of anything in their hate.
   For all these world events, I always leave it to the Divine vision and wisdom, and I say to the Supreme: Lord, may Thy Will be done.
   I hope to hear from you soon.

0 1959-06-04, #Agenda Vol 01, #unset, #Zen
   Regarding Xs predictions which I mentioned in yesterdays letter, X said something untranslatable which meant, Let us see Mothers reactions for I told him that I had written it all to you. Then he said, There are several other secret matters which I sh all tell you. And he added, by way of example, I sh all tell WHERE the atomic bombs will be cropped. So if these things interest you, or if you see or feel anything, perhaps it would be good to express your interest in a letter to me which I would translate for X. Spontaneously, I emphasized to X that it would undoubtedly facilitate your work to have details. But it is better that these things come from you, should you see any use in it.
   As for me, X said, Something will happen.
  --
   Regarding my mantra, I began repeating it yesterday before receiving your letter, and I felt that it was all right. So if X makes no alterations, it is not necessary to send it back to me. I receive the force X gives me without paper.
   I do not know if it is an illusion, but on several occasions I felt that if X says this mantra, it will cure his fever.
  --
   For you, my dear child, it is true that something must happen and will happen. Will you please tell X on my behalf that I will participate with all my power in what he wants to undertake. He will understand.
   I am with you and wish to repeat to you: infinite is the Grace and invincible is the Love; be confident and will the victory, for this is what X means by your collaboration.

0 1959-06-07, #Agenda Vol 01, #unset, #Zen
   On another occasion, he said to me, I am ALWAYS taking care of you. And when I asked him why he was taking such trouble for me, he replied, Because I have orders. This attention that comes to me from you and him surprises me, for I do not feel that I am good, and upon the least occasion I know that I am seriously prepared to quit everything because something in me is profoundly revolted by this excess of suffering, by a lack of love and flowering, by an excess of solitude. Yesterday evening, it was still fully there, with all my approval, and at such a time no one in the world can hold me back. It is this POINT OF SUFFERING that makes me want to turn my back on everything. Not to commit suicide: to turn my back.
   X told me the story of my last three existences (rather grim), but I will write you about that in another letter.
   3) X has not yet begun his work with me nor for you, as he has been unwell until today. One evening, he made a very beautiful reflection concerning you and your mantra, but it is inexpressible in words, it was above all the tone in which he said, Who, who, is there a single person in the world who can repeat like that TRIOMPHE TOI MAHIMA MAHIMA? etc. And three or four times he repeated your mantra with such an expression
   He has not yet done what he plans to do with your mantra in his puja, for he has been unwell and had to interrupt his pujas. But now he is better.

0 1959-06-08, #Agenda Vol 01, #unset, #Zen
   Even before receiving your second letter in which you say that the mantra is all right, X told me this morning that he had repeated your mantra during his puja and that it was very good, that there is nothing to be changed: The vibration is good.
   Here are a few additional indications regarding the forthcoming events.
  --
   P.S. X asked me questions about my family. I was prompted to speak to him of my mother (seeing her photo, you had said that you knew her very well, if you rec all). He immediately said, You MUST go and see your mother. You will go in August and quickly come back by plane beginning September! Of course, I told him that all this seems like the highest fantasy to me, and that to begin with I had no money and would surely not ask you anything for that. He said, I sh all ask my Mother. She will arrange everything.
   ***
  --
   I have a world of things to tell you about all I have heard, seen and done concerning you these past days. New doors of understanding have opened but all these things are impossible to write.
   As for the mantra, since two days I am sure about it, and all is well.
   I am extremely interested in everything X has revealed to you. But I cannot write about this either.
  --
   You are constantly with me, and I am following all your inner movements with love and concern.
   The great secret is to learn to give oneself
   With all my tenderness.
   Signed: Mother

0 1959-06-09, #Agenda Vol 01, #unset, #Zen
   In spite of all my revolts, I need you, I need truth, Light, and love. I feel I have already known all this, had all this, and that I have been dispossessed. Perhaps that is why I suffer.
   Mother, lead me towards you, I am blind and without strength.
  --
   all these things that you needtruth, light, love, my presence in youyou have had them and you still have them, they have not withdrawn from you, but something came to veil them from your perception, and this is why you became unhappy. They are waiting just there, near you, in you, anxious for the shadow to vanish and for you to realize that they have not left you.
   With all my love.
   Signed: Mother

0 1959-06-11, #Agenda Vol 01, #unset, #Zen
   As of yesterday evening I am a man delivered. It took only a very little word from X, and suddenly a weight seemed to have been lifted from me, and I knew at last that I would be fulfilled. all this is still so new, so improbable that I can scarcely believe it, and I wonder if by chance some evil blow is not still lurking in wait for me behind this promise of happiness; thus I sh all be reassured only when I have told you everything, recounted all. But X has asked, me to wait a few more days before telling you this story, for he wants to give me certain additional details so that you may have all the elements, as accurately as possible.
   But I did not want to wait any longer to express my gratitude. I am still not so sure how all this will turn out nor how this destiny that he predicts for me can be realized, but I want to repeat to you, with all my confidence: I am your child, may your will be done now and forever.
   Signed: Satprem

0 1959-06-13a, #Agenda Vol 01, #unset, #Zen
   For me, the inner things seem to have taken a better turn since X revealed certain things to me, but I prefer to say nothing. I dare not say anything since I know from experience that all this is as unstable as dynamite.
   Your child,

0 1959-06-17, #Agenda Vol 01, #unset, #Zen
   The only thing that affirms itself with a certitude and a greater and greater force is my soul. I cling to It with all my strength. It is my only refuge. If I did not have that, I would throw my life overboard, for the outer circumstances and the immediate future seem to me impossible, unlivable.
   I was touched by your blessings for Sujata and myself. But there lies another impossibility.
   These last days I have come to realize that to blame all my crises on the hostile forces is perhaps to oversimplify things. I understand better and better, for in my suffering, my soul is all I have and I rely on that alone; otherwise I could never bear all that I have borne, all that I still bear. I understand, too, that there was also a truth in the force which periodic ally impelled me to leave, the truth of that destiny in me which is not fulfilled in the Ashram.
   Mother, I have suffered so much and prayed so much this last while that I am sure my soul cannot but arrange circumstances in such a way that somehow I may live at last that somehow EVERYTHING may truly become reconciled: not later on or one of these days, but soon for it cannot go on any longer; I am at my end.
   Mother, I have prayed with so much truth in my heart that I am sure the gods will come to help me, and that you will help me, too. I think not only of Sujata, but of all these destinies that are being stifled within me.
   Your child,

0 1959-06-25, #Agenda Vol 01, #unset, #Zen
   The last time I was in Rameswaram, I had two other very poignant dreams, but I could not make out what they meant. In one dream I was strangling someone with my bare hands; it was an abominable feeling. And in the other, I saw, in a kind of nocturnal setting, a hanged man being taken down, with all kinds of people bustling about the corpse with lamps, and suddenly I knew that this hanged man was me.
   I had said nothing to X about these various dreams before he told me the story of my last three existences: three times I committed suicide the first by fire, the second by hanging, and the third by throwing myself into the void. During the first of these last three existences, I was married to a very good woman, but for some reason I abandoned my wife and I was wandering here and there in search of something. Then I met a sannyasi who wanted to make me his disciple, but I could not make up my mind, I was neither this side nor that side, whereupon my wife came to me and pleaded with me to take her back. Apparently I rejected herso she threw herself into the fire. Horror-stricken, I followed her, throwing myself into the fire in turn. That was when I created a connection with certain beings [of the other worlds] and I fell under their power. For two other lives, under the influence of these beings, the same drama was repeated with a few variations.
  --
   During my last existence, the monk succeeded in making me a sannyasi, and when my wife came to plead with me, I told her, Too late, now I am a sannyasi. So she threw herself into the void, and horror-stricken by the sudden revelation of all these dramas and of my wifes goodness (for it seems she was a great soul), I threw myself in turn into the void.
   As for this last existence, you already know.

0 1959-07-10, #Agenda Vol 01, #unset, #Zen
   You will understand that I do not have the strength to come to see you. My only strength is not to rebel, my only strength is to believe in the Grace in the face of everything. I believe I have too much grief in my heart to rebel against anything at all. I seem to have a kind of great pity for this world.
   Well, this time I sh all remain silent.

0 1959-07-14, #Agenda Vol 01, #unset, #Zen
   Mother, I need Sujata like my very soul. It seems to me that she is a part of me, that she alone can help me break with this horrible past, that she alone can help me to love truly at last. I need peace so much, a quiet, PEACEFUL happinessa base of happiness upon which I could use my strength to build, instead of always fighting, always destroying. Mother, I am not at all sure of what must be, but I know that Sujata is part of this realization.
   Thats all, Mother. Forgive me, but I am so afraid. For how is this possible in the Ashram? What would people say?
   Mother, my whole soul writes you this. I swear there is in me a single great need of Love, beauty, nobility, purity. And we would work for you together in joy at last.1

0 1959-08-11, #Agenda Vol 01, #unset, #Zen
   With all my love and blessings.
   Signed: Mother

0 1959-08-15, #Agenda Vol 01, #unset, #Zen
   And now, today,1 I am writing you again because it is the day of great amnesties, the day when all past errors are effaced
   With all my unvarying and eternal love.
   August 15th, Sri Aurobindo's birthday.

0 1959-10-06 - Sri Aurobindos abode, #Agenda Vol 01, #unset, #Zen
   For the West, with all its outward development, a few centuries may be needed before the junction between the two worlds can be made. And yet these two worlds the physical world and the world of Truthare not distant from one another. They are as if superimposed. The world of Truth is there, close by, like a lining of the other.
   Shortly before the 15th of August I had a unique experience that exemplifies all this.1 For the first time the supramental light entered directly into my body, without passing through the inner beings. It entered through the feet (a red and gold colormarvelous, warm, intense), and it climbed up and up. And as it climbed, the fever also climbed because the body was not accustomed to this intensity. As all this light neared the head, I thought I would burst and that the experience would have to be stopped. But then, I very clearly received the indication to make the Calm and Peace descend, to widen all this body-consciousness and all these cells, so that they could contain the supramental light. So I widened, and as the light was ascending, I brought down the vastness and an unshakable peace. And suddenly, there was a second of fainting.
   I found myself in another world, but not far away (I was not in a total trance). This world was almost as substantial as the physical world. There were roomsSri Aurobindos room with the bed he rests on and he was living there, he was there all the time: it was his abode. Even my room was there, with a large mirror like the one I have here, combs, all kinds of things. And the substance of these objects was almost as dense as in the physical world, but they shone with their own light. It was not translucent, not transparent, not radiant, but self-luminous. The various objects and the material of the rooms did not have this same opacity as the physical objects here, they were not dry and hard as in the physical world we know.
   And Sri Aurobindo was there, with a majesty, a magnificent beauty. He had all his beautiful hair as before. It was all so concrete, so substantialhe was even being served some kind of food. I remained there for one hour (I had looked at my watch before and I looked at it afterwards). I spoke to Sri Aurobindo, for I had some important questions to ask him about the way certain things are to be realized. He said nothing. He listened to me quietly and looked at me as if all my words were useless: he understood everything at once. And he answered me with a gesture and two expressions on his face, an unexpected gesture that did not at all correspond to any thought of mine; for example, he picked up three combs that were lying near the mirror (combs similar to those I use here, but larger) and he put them in his hair. He planted one comb in the middle of his head and the two others on each side, as if to gather all his hair over his temples. He was liter ally COIFFED with these three combs, which gave him a kind of crown. And I immediately understood that by this he meant that he was adopting my conception: You see, I embrace your conception of things, and I coif myself with it; it is my will. Anyway, I remained there for one hour.
   And when I awoke, I didnt have this feeling of returning from afar and of having to re-enter my body, as I usu ally do. No, it was simply as though I were in this other world, then I took a step backwards and found myself here again. It took me a good half an hour to understand that this world here existed as much as the other and that I was no longer on the other side but here, in the world of falsehood. I had forgotten everythingpeople, things, what I had to do; everything had gone, as if it had no reality at all.
   You see, its not as if this world of Truth had to be created from nothing: it is fully ready, it is there, like a lining of our own present world. Everything is there, EVERYTHING is there.
  --
   And I showed all these people to Sri Aurobindo, this whole field of work, and asked him WHEN this other world, the real one that is there, so near, would come to take the place of our world of falsehood. Not ready. That was all he replied. Not ready.
   Sri Aurobindo gave me two days of thistotal bliss. But all the same, by the end of the second day I realized that I could not continue to remain there, for the work was not advancing. The work must be done in the body; the realization must be attained here in this physical world, for otherwise it is not complete. So I withdrew from that world and set to work here again.
   And yet, it would take little, very little, to pass from this world to the other, or for the other to become the real world. A little click would be enough, or rather a little reversal in the inner attitude. How should I put it? It is imperceptible to the ordinary consciousness; a very little inner shift would be enough, a change in quality.
   It is similar with this japa: an imperceptible little change, and one can pass from a more or less mechanical, more or less efficient and real japa, to the true japa full of power and light. I even wondered if this difference is what the tantrics c all the power of the japa. For example, the other day I was down with a cold. Each time I opened my mouth, there was a spasm in the throat and I coughed and coughed. Then a fever came. So I looked, I saw where it was coming from, and I decided that it had to stop. I got up to do my japa as usual, and I started walking back and forth in my room. I had to apply a certain will. Of course, I could do my japa in trance, I could walk in trance while repeating the japa, because then you feel nothing, none of all the bodys drawbacks. But the work has to be done in the body! So I got up and started doing my japa. Then, with each word pronounced the Light, the full Power. A power that heals everything. I began the japa tired, ill, and I came out of it refreshed, rested, cured. So those who tell me they come out of it exhausted, contracted, emptied, it means that they are not doing it in the true way.
   I understand why certain tantrics advise saying the japa in the heart center. When one applies a certain enthusiasm, when each word is said with a warmth of aspiration, then everything changes. I could feel this difference in myself, in my own japa.
   In fact, when I walk back and forth in my room, I dont cut myself off from the rest of the worldalthough it would be so much more convenient! all kinds of things come to mesuggestions, wills, aspirations. But automatic ally I make a movement of offering: things come to me and just as they are about to touch my head, I turn them upwards and offer them to the Light. They dont enter into me. For example, if someone speaks to me while I am saying my japa, I hear quite well what is being said, I may even answer, but the words remain a little outside, at a certain distance from the head. And yet sometimes, there are things that insist, more defined wills that present themselves to me, so then I have to do a little work, but all that without a pause in the japa. If that happens, there is sometimes a change in the quality of my japa, and instead of being fully the power, fully the light, it is certainly something that produces results, but results more or less sure, more or less long to fructify; it becomes uncertain, as with all things of this physical world. Yet the difference between the two japas is imperceptible; its not a difference between saying the japa in a more or less mechanical way and saying it consciously, because even while I work I remain fully conscious of the japa I continue to repeat it putting the full meaning into each syllable. But nevertheless, there is a difference. One is the all-powerful japa; the other, an almost ordinary japa There is a difference in the inner attitude. Perhaps for the japa to become true, a kind of joy, an elation, a warmth of enthusiasm has to be added but especi ally joy. Then everything changes.
   Well, it is the same thing, the same imperceptible difference, when it comes to entering the world of Truth. On one side there is the falsehood, and on the other, close by, like the lining of this one, the true life. Only a little difference in the inner quality, a little reversal, is enough to pass to the other side, into the Truth and Light.

0 1959-10-15, #Agenda Vol 01, #unset, #Zen
   Sweet Mother, I have such a yearning for everything in my consciousness to harmonize and for the tantric discipline, the japa, etc., not to separate me from you. I want to be your child, open to you, without any contradictions. I would like so much to find your almost physical Presence within me again, as before. May all be clear, pure, one.
   I would wish to be like Sujata, completely transparent, your child with her at your feet. Mother, help me. I need you. Sujata is healing something that was very painful in me, as though it were flayed or wounded, and which threw me into revolt. With this calming influence, I would like to begin a new life of self-giving. This change of residence is for me like the symbol of another change. Oh, Mother! may the painful road be over, and may all be achieved in the joy of your Will.
   Your child,

0 1959-11-25, #Agenda Vol 01, #unset, #Zen
   There is one element that remains fixed: for each type of atom, the inner organization of the elements is different, which is what creates the difference in their substance. So perhaps similarly, each individual has a different, particular way of organizing the cells of his body, and it is this particular way that persists through all the outer changes. all the rest is undone and redone, but undone in a forward thrust towards the new instead of collapsing backwards into death, and redone in a constant aspiration to follow the progressive movement of the divine Truth.
   But for that, the body the body-consciousness must first learn to widen itself. It is indispensable, for otherwise all the cells become a kind of boiling porridge under the pressure of the supramental light.
   What usu ally happens is that when the body reaches its maximum intensity of aspiration or of ecstasy of Love, it is unable to contain it. It becomes flat, motionless. It f alls back. Things settle downyou are enriched with a new vibration, but then everything resumes its course. So you must widen yourself in order to learn to bear unflinchingly the intensities of the supramental force, to go forward always, always with the ascending movement of the divine Truth, without f alling backwards into the decrepitude of the body.

0 1960-01-28, #Agenda Vol 01, #unset, #Zen
   all these repetitions of the mantra, these hours of japa I have to do every day, seem to have increased the difficulties, as if they were raising up or aggravating all the resistances.
   To the most stubborn goes the victory.
   When I started my japa one year ago, I had to struggle with every possible difficulty, every contradiction, prejudice and opposition that fills the air. And even when this poor body began walking back and forth for japa, it used to knock against things, it would start breathing all wrong, coughing; it was attacked from all sides until the day I caught the Enemy and said, Listen carefully. You can do whatever you want, but Im going right to the end and nothing will stop me, even if I have to repeat this mantra ten crore1 times. The result was re ally miraculous, like a cloud of bats flying up into the light all at once. From that moment on, things started going better.
   You have no idea what an irresistible effect a well-determined will can have.
  --
   Actu ally, difficulties come from very sm all things; they may seem quite commonplace, tot ally uninteresting, but they block the way. They come for no earthly reasonsome detail, a word that comes rubbing against a sensitive spot, an illness in someone close to me, anything at all, and suddenly something in me contracts. Then all the work has to be started afresh as though nothing had been done.
   Of all forms of ego, you might think that the physical ego is the most difficult to conquer (or rather, the body ego, because the work was already done long ago on the physical ego). It might be thought that the form of the body is a point of concentration, and that without this concentration or hardness, physical life would not be possible. But thats not true. The body is re ally a wonderful instrument; its capable of widening and of becoming vast in such a way that everything, everything the slightest gesture, the least little taskis done in a wonderful harmony and with a remarkable plasticity. Then all of a sudden, for something quite stupid, a draft, a mere nothing, it forgetsit shrinks back into itself, it gets afraid of disappearing, afraid of not being. And everything has to be started again from scratch. So in the yoga of matter you start realizing how much endurance is needed. I calculated it would take 200 years to say ten crore of my japa. Well, Im ready to struggle 200 years if necessary, but the work will be done.
   Sri Aurobindo had made it clear to me when I was still in France that this yoga in matter is the most difficult of all. For the other yogas, the paths have been well laid, you know where to tread, how to proceed, what to do in such-and-such a case. But for the yoga of matter, nothing has ever been done, never, so at each moment everything has to be invented.
   Of course, things are now going better, especi ally since Sri Aurobindo became established in the subtle physical, an almost material subtle physical.2 But there are still plenty of question marks The body understands once, and then it forgets. The Enemys opposition is nothing, for I can see clearly that it comes from outside and that its hostile, so I do whats necessary. But where the difficulty lies is in all the sm all things of daily material lifesuddenly the body no longer understands, it forgets.
   Yet its HAPPY. It loves doing the work, it lives only for thatto change, to transform itself is its reason for being. And its such a docile instrument, so full of good will! Once it even started wailing like a baby: O Lord, give me the time, the time to be transformed It has such a simple fervor for the work, but it needs timetime, thats it. It wants to live only to conquer, to win the Lords Victory.3

0 1960-03-03, #Agenda Vol 01, #unset, #Zen
   Experiences are coming at a furious pacefabulous experiences. If I were to speak now, its certain that I would not at all speak as I used to. Thats why we must date all these Questions and Answers, at least all which come before the [Supramental] Manifestation of February 1956, so that there will be a clear cut between those before and those after.
   Only a few days ago, on the morning of the 29th, I had one of those experiences that mark ones life. It happened upstairs in my room. I was doing my japa, walking up and down with my eyes wide open, when suddenly Krishna camea gold Krishna, all golden, in a golden light that filled the whole room. I was walking, but I could not even see the windows or the rug any longer, for this golden light was everywhere with Krishna at its center. And it must have lasted at least fifteen minutes. He was dressed in those same clothes in which he is norm ally portrayed when he dances. He was all light, all dancing: You see, I will be there this evening during the Darshan.1 And suddenly, the chair I use for darshan came into the room! Krishna climbed up onto it, and his eyes twinkled mischievously, as if to say, I will be there, you see, and therell be no room for you.
   When I came down that evening for distribution,2 at first I was annoyed. I had said that I didnt want anybody in the h all, precisely because I wanted to establish an atmosphere of concentration, the immobility of the Spirit but there were at least thirty people in there, those who had decorated the h all, thirty of them stirring, stirring about, a mass of little vibrations. And before I could even say scat I had hardly taken my seatsomeone put the tray of medals on my lap and they started filing past.
  --
   And there are many, many experiences like this. It is only a sm all, a very sm all beginning. This one in particular came to mark the new stage: four years have elapsed, and now four years to come. Because everything has focused on this body to prepare it, everything has concentrated on itNature, the Master of the Yoga, the Supreme, everything So only when its over, not before, will it re ally be interesting to speak of all this. But maybe it will never be over, after all. Its a sm all beginning, very sm all.
   The Darshan on February 29, 1960, the first anniversary of the Supramental Manifestation.

0 1960-03-07, #Agenda Vol 01, #unset, #Zen
   Here is the letter from the publisher. all comes from you, all is yours.
   May I always serve you.
  --
   Publisher and friend are here one in telling you that LOrpailleur is a beautiful book whose richness and force have struck me even more this time than before when I read the first version. I cannot tell you how much your Job is my brotherin his darkness as in his light. The joy, the wild, irrepressible joy that furtively yearns and at times bursts forth, embracing all, this joy at the heart of the book burns the reader for a few, in any case, who are prepared to be inflamed. In the end, I cant say if LOrpailleur will or will not be noticed, if the critics will or will not bestow an article, a comment, an echo upon it, if bookstores will or will not sell it (poor orpailleur!). But what I know is that for a few readers2, 3, 10 perhapsyour book will be the cry that will rip them from their sleep forever. To your song, another song in themselves will respond. Where, how sh all this concert finish? Who knowsanything is possible!
   My words are a bit disjointed but Im not in the mood to give an articulate discourse. Which is a way of saying, once again, how happy I amand grateful.

0 1960-04-07, #Agenda Vol 01, #unset, #Zen
   A few lines to tell you that I miss you. I truly realize more and more that I sh all never be happy until I have disappeared in you entirely. There must be nothing left but That. I understand well enough, but Im so blocked, so thick. In any case, I think of you a lot and I re ally only live by this something that pulls me deep within. If that were not there, it would all be so absurd.
   Ive booked my ticket to Rameswaram for the evening of the 13th, so I will probably reach there on the 15th.
  --
   With all my love, I am at your feet.
   Signed: Satprem

0 1960-04-13, #Agenda Vol 01, #unset, #Zen
   I long to be with you and work on the book on Sri Aurobindo I want to put all my soul into it and, with your grace, create something inflaming.
   Sweet Mother, I am your child. I want to belong to you more and more completely.

0 1960-04-26, #Agenda Vol 01, #unset, #Zen
   There are days when everything is so simple, when I see and feel that all one needs is to let oneself be carried and everything is light. I have re ally to be done with this me.
   It will be a joy to be with you again and resume the work. Here, I am sparing as many hours as I can to correcting The Human Cycle I follow X perfectly in his inner life, unreservedly, but I have to force myself to follow him in his outer life.

0 1960-05-06, #Agenda Vol 01, #unset, #Zen
   I saw this Secret (which is getting more and more perceptible as the Supramental becomes clear), I saw it in the everyday, outer life, precisely in this very physical life which all spirituality rejects a kind of accuracy or exactitude right down to the atom.
   I am not saying that the Divine becomes perfect in Matter the Divine is already there but that THE SUPREME becomes perfect in Matter.

0 1960-05-16, #Agenda Vol 01, #unset, #Zen
   If there is one fundamental necessity, it is humility. To be humble. Not humble as it is norm ally understood, such as merely saying, I am so sm all, Im nothing at allno, something else Because the pitf alls are innumerable, and the further you progress in yoga, the more subtle they become, and the more the ego masks itself behind marvelous and saintly appearances. So when somebody says, I no longer want to rely on anything but Him. I want to close my eyes and rest in Him alone, this comfortable Him, which is exactly what you want him to be, is the egoor a formidable Asura, or a Titan (depending on each ones capacity). Theyre all over the earth, the earth is their domain. So the first thing to do is to pocket your egonot preserve it, but get rid of it as soon as possible!
   You can be sure that the God youve created is a God of the ego whenever something within you insists, This is what I feel, this is what I think, this is what I see; its my way, my very ownits my way of being, my way of understanding, my relationship with the Divine, etc.
  --
   In the early part of the century, I wrote Prayers and Meditations, and I too spoke of Him; but I wrote that with all my aspiration, all my sincerity (at least with all the sincerity of the conscious parts of my being) and I locked it up in a drawer so that no one would see it. It was Sri Aurobindo who later asked me to publish it, for it could be useful If I knew then, fifty years ago, what I know now, I would have been crushed! all this shame, all this unworthiness
   After all, its good to know gradu ally, good to have some illusionsnot for the sake of illusions but as a necessary step along the way.
   Everything comes at the right moment.
   And what is wonderful is that at each moment the Grace, the Joy, the Light, the Love never cease pouring down in the very midst of all thisdespite the ego, despite the shame, despite the unworthiness. To be humble
   ***
  --
   I was sick two days ago with a cold and fever. I know whya point to be transformed. The body may have put too much zeal into it, so it teetered a little. But thanks to that, I had an interesting experience. X 1 had put his force on me to speed up the healing. And of course, according to each ones nature, the force gets colored, so to speakit clothes itself in a different color. In me, this was translated by a new physical experience which lasted from 4 in the morning till 6:30, when I had to start speaking with people and deal with outer things. It was a kind of eternity, a kind of absolute PHYSICAL immobility which contained no possibility of illness within itas a matter of fact, nothing remained in this immobility, it was a sort of nirvana. But it did not keep me from going through all my usual motions of getting dressed.
   I spent the whole day yesterday trying to understand this experience.
  --
   X has the power of rendering things very material thats his great power, which is why things get upset when he comes here. Overnight, someone progressing well comes to grips with difficulties; money on the way stops coming; you f all sick, things break down all because he has the power to give materiality to things from above. For, you see, you can go right to the height of your consciousness and from there sweep away the difficulties (at a certain moment of the sadhana, difficulties truly dont exist, its only a matter of nabbing the undesirable vibration and its over, its reduced to dust). And everything is fine up above, but down below its swarming. When X comes, its precisely all this swarming that becomes tangible.
   The mastery must be a TRUE mastery, a very humble and austere mastery which starts from the very bottom and, step by step, establishes control. As a matter of fact, it is a battle against sm all, re ally tiny things: habits of being, ways of thinking, feeling and reacting.
   When this mastery at the very bottom combines with the consciousness at the very top, then you can re ally begin doing some worknot only work on yourself but also the work for all.
   The tantric guru.

0 1960-05-21 - true purity - you have to be the Divine to overcome hostile forces, #Agenda Vol 01, #unset, #Zen
   What I c all purity, the true purity, is not all those things morality teaches: it is non-ego.
   There must be nothing but Him.
  --
   For example, there was one difficulty he helped me resolve. I have always been liter ally pestered, constantly, night and day, by all kinds of thoughts coming from people all kinds of c alls, questions, formations2 that have natur ally to be answered. For I have trained myself to be conscious of everything, always. But it disturbed me in the work, particularly when I needed absolute concentration and I could never cut myself off from people or cut myself off from the world. I had to answer all these c alls and these questions, I had to send the necessary force, the necessary light, the healing power, I constantly had to purify all these formations, these thoughts, these wills, these false movements that were f alling on me.
   What was needed was to effect a shift, a sort of transference upwards, a lifting up of all these things that come to meso that each one, each thing, each circumstance could directly and automatic ally receive the force from above, the light, the response from above, and I would be a mere intermediary and a channel of the Light and the Force.
   Well, I tried hard but I couldnt re ally find the way. At times, I almost seemed to have it, a mere nothing would have been enough; it was just a matter of getting the knack (and at heart, this is what Power is all aboutto get the knack, to suddenly seize upon the means, the right vibration, what in India is c alled siddhi). Well, after his departure, all of a sudden it came. It happened while I was doing my japa, while I was walking up and down my room As if I were holding all that in my armsit was so concrete and lifting it up towards the Light, along with this ascending OM, rising from the very depths, OM!and I was carrying all these people, and it was spreading forth, PHYSIC allY spreading, and I was carrying the earth, I was carrying the whole universe, but in such a tangible, concrete way all towards the Supreme Lord.
   And this was not the invisible power: it was concrete, it was tangible, it was MATERIAL.
  --
   Formations, in occult language, refer to all the psychological movements and impulses, conscious or unconscious, constantly emanating from the disciples and others, and which leave an imprint in the subtle atmosphere or a wandering entity seeking to fulfill itself.
   ***

0 1960-05-24 - supramental flood, #Agenda Vol 01, #unset, #Zen
   And during all this time, approximately three hours, the consciousness was completely, completely different. It was here, however; it was not outside the earth, it was on earth, but it was completely differenteven the body consciousness was different. And what remained was very mechanical; it was a body, but it could just as well have been anything. all this power of consciousness that for more than seventy years Ive gradu ally pushed into each of the bodys cells so that each cell could become conscious (and it goes on constantly, constantly), all this seemed to have withdrawn there only remained one almost lifeless thing. However, I could raise myself up from my bed and even drink a glass of water, but it was all so bizarre. And when I went back to bed, it took nearly forty-five minutes for the body to regain its normal state. Only after I had entered into another type of samadhi2 and again come out of it did my consciousness fully return. It is the first time I have had an experience of this kind.
   During those three hours, there was nothing but the Supreme manifesting through the eternal Mother.
   But there was no consciousness of being Mother, neither eternal nor whatever: it was a continuous and all-powerful flood, and so extraordinarily varied, of the Lord manifesting Himself.
   It was as vast as the universe, a continuous movement the movement of manifestation of something which was EVERYTHING at once, a single whole. There was no division. And such a variety of colors, vibrations, powersextraordinary! It was one single thing, and everything was within it.
  --
   However, to the consciousness it was very, very clear. It was neither mysterious nor incomprehensible, it was absolutely obviousthough untranslatable to our mental consciousness. For they were contradictory, yet they existed simultaneously, indistinguishable: they were not stacked one upon anotherit was all simultaneous. How can you explain that?! Its too difficult. It must be experienced.
   You see, when something goes beyond thought, a sort of conception of it, or superconception rather, remains behind. But in this case, in my experience, there was no question of thoughtit was a question of physical sensation. It was not beyond thought, it was beyond sensation. I was LIVING this thing. And there was no more I. There was nothing but this thing, and yet there was a sensation. I cant explain it!
   When I went back to bed, the transitional period lasted 45 minutes. During this time, I tried to locate the role of the individual consciousness on earth. In a flash, I understood its purpose. For you see, as long as the experience lasted, I did not feel any necessity at all of an individuality for this supreme flood to manifest. Then I understood, precisely, that the individuality served to put into contact, in this flood, all that reached out towards what is c alled Ithis individualized representation of the Divinein order to receive help and support from it, and to be put into contact. I did not say put into contact WITH this flood but put into contact IN this flood, for it was not happening outsidenothing was outside this flood, nothing exists outside it.
   And what was re ally very lovely was the ACCURACY and the power which directed the forces. I watched this for three quarters of an hour: for each thing that presented itself (it could have been someone thinking, something taking place, anything at all), a special little concentration of this flood went exactly onto that point, like a special insistence.
   And all this was absolutely egoless, without any personal reaction, nothing; there was nothing but the consciousness of the Supreme Action. It was the only thing existing.
   And of course, the whole ordinary and higher mind (as well as the physical mind, it goes without saying, for that must be abolished before going into trance), everything here in the head, above the head, around the headabsolutely immobile.
   After all that, towards the end of the night, at two in the morning, only a kind of faint suggestion was left: How can this statewhich I knew in trance, in samadhi, and which necessitates lying downbecome constant in a physical body which moves about? There is something to discover there. And what form will it take? For in my consciousness, you see, it is constantly like that, this universal flood, but the problem is IN THE BODY: its the problem of the Force in its most material form.
   And during the time my experience lasted, I had no feeling of anything exceptional, but rather simply the fact that after all its preparation, the body consciousness was ready for a total identification with Thatin my consciousness its always the same, a perpetual, constant and eternal state in that it never leaves me. Its like that, and it never varies. What diminishes the immensity of the Vibration are the limitations of the material consciousness which can color it and even sometimes change it by giving it a personal appearance. Thus, when I see someone and speak to him, for example, when my eyes concentrate on the person, I have almost the sensation of this flood flowing from me towards the person or of it passing through me to go onto the person. There is an awareness of the eyes, the body. And it is this which limits or even changes a little the immensity of the thing But already this feeling has almost disappeared; this immensity seems to be acting almost constantly. There are moments when I am less interiorized, when I am more on the surface, and it feels like its passing through a bodymoments when the body consciousness comes back a little. And this is what diminishes the thing.
   This experience last night also enabled me to understand what X had felt during one of our meditations. He had explained his experience by way of saying that I was this mystic tree whose roots plunge into the Supreme and whose branches spread forth over the world,3 and he said that one of these branches had entered into himand it had been a unique experience. He had said, this is the Mother.
  --
   And you see, this experience he had, this contact between him and me, is just a point, a drop, its nothing; its merely something the consciousness puts into words, but the THING itself is universal. Last night it was universal; there was no room, no bed, no door and it was concrete, concrete, so concrete, with such a splendor! There was all the Joythis perpetual downpour in a limitless splendor.
   I was reluctant to speak (because of this problem that remains hanging: to make it permanent, even in the active consciousness), and I said to myself that if I speak, it will create difficulties for me in finding the solution But its all right. I sh all simply have to make a still greater effort, because something always evaporates when you speak.
   Sat-Chit-Ananda: the three Supreme Principles, Existence (Sat), Consciousness (Chit), and Bliss (Ananda).

0 1960-05-28 - death of K - the death process- the subtle physical, #Agenda Vol 01, #unset, #Zen
   K left his body. The operation had been extraordinarily, almost miraculously successfulone of those dreadful operations where they extract part of your body. He was quite all right for four days afterwards, then everything went wrong.
   During the operation and just afterwards, I had simply put the Force on him, as I always do in such cases, so that everything would turn out for the best. Then a few days ago, during my japa, a kind of order camea very clear orderto concentrate on him so that he would be conscious of his soul and able to leave under the best conditions. And I saw that the concentration worked wonderfully: it seems that during his last days he was ceaselessly repeating Ma-Ma-Ma1even while he was in a semi-coma.
  --
   So you see, the outer signs Its not the first time Ive noticed this the doctors observe all the outer signs, then they declare you dead, but youre still in your body!
   In other words, he was still in his body.
  --
   Once everything had gone out, it natur ally became cold, but the body consciousness manages to draw a little energy from the air, from this or that And I spoke in that state. I spoke I spoke very well, and besides, I recounted all I was seeing elsewhere.
   So I dont like this habit of burning people very much.
   I think they do it here (apart from entirely sanitary considerations in the case of people who have died from nasty diseases), here in India, mainly because they are very afraid of all these little entities that come from desires, impulsesthings which are dispersed in the air and which make ghosts and all kinds of things. all desires, all attachments, all those things are like pieces that break off (each one goes its own way, you see), then these pieces gain strength in the surrounding atmosphere, and when they can fasten on to someone, they vampirize him. Then they keep on trying to satisfy their desires.
   The world, the terrestrial atmosphere, is full of filth.
   And people here are much more sensitive than in Europe because they are much more interiorized, so they are conscious of all these little entities, and natur ally theyre afraid. And the more afraid they are, the more theyre vampirized!
   I think that many of these entities are dispersed by fire that creates havoc.
  --
   It was at Tlemcen, in Algeria. While Mother was in trance, Theon caused the thread which linked Mother to her body to break through a movement of anger. He was angry because Mother, who was in a region where she saw the 'mantra of life,' refused to tell him the mantra. Faced with the enormity of the result of his anger Theon got hold of himself, and it took all Mother's force and all Theon's occult science to get Mother back into her bodywhich created a kind of very painful friction at the moment of re-entry, perhaps the type of friction that makes new born children cry out.
   ***

0 1960-06-03, #Agenda Vol 01, #unset, #Zen
   But thats nothing. I would bear all the exhaustion quite willingly if there were at least a touch of something conscious. But nothing, as if I were as thick as a Paris concierge!
   Mother, there is hardly an instant of my conscious life that I am not aspiring for more consciousness but theres still this abyss I slip into at night, as if nothing existed!
   Pardon my grumblings. If only at least I knew what I could do to change all this.
   Your child,

0 1960-06-04, #Agenda Vol 01, #unset, #Zen
   Myself, I go to bed very early, at eight oclock. Its still quite noisy everywhere, but I dont mind; at least Im sure of no longer being disturbed. First you must stretch out flat and relax all your muscles, all your nervesyou can learn this easilybecome like a dishrag on the bed, as I c all it; there should be nothing left. And if you can also do that with the mind, you get rid of a lot of idiotic dreams that make you more tired when you wake up than when you went to bed; they are the result of the cellular activity of the brain going on uncontrollably, which is very tiring. Therefore, relax fully, bring everything to a complete, tensionless calm in which everything has stopped. But this is only the beginning.
   Once Im relaxed, I have developed the habit of repeating my mantra. But its very strange with these mantras I dont know how it is for others; Im speaking of my own mantra, the one I myself foundit came spontaneously. Depending on the occasion, the time, depending on what I might c all the purpose for repeating it, it has quite different results. For example, I use it to establish the contact while walking back and forth in my roommy mantra is a mantra of evocation; I evoke the Supreme and establish the contact with the body.
   This is the main reason for my japa. Theres a power in the sound itself, and by forcing the body to repeat the sound, you force it to receive the vibration at the same time. But Ive noticed that if something in the bodys working gets disturbed (a pain or disorder, the onset of some illness) and I repeat my mantra in a certain waystill the same words, the same mantra, but said with a certain purpose and above all in a movement of surrender, surrender of the pain, the disorder, and a c all, like an openingit has a marvelous effect. The mantra acts in just the right way, in this way and in no other. And after a while everything is put back in order. And simultaneously, of course, the precise knowledge of what lies behind the disorder and what I must do to set it right comes to me. But quite apart from this, the mantra acts directly upon the pain itself.
   I also use my mantra to go into trance. After relaxing on the bed and making as total a self-offering as possible of everything, from top to bottom, and after removing as fully as possible all resistance of the ego, I start repeating the mantra.1 After repeating it two or three times, I am in trance (at the beginning it took longer). And from this trance I pass into sleep; the trance lasts as long as necessary and, quite natur ally, spontaneously, I pass into sleep. And when I come back, I remember everything. The sleep was like a continuation of the trance. And essenti ally, the only reason for sleep is to allow the body to assimilate the results of the trance, then to allow these results to be accepted throughout and to let the body do its natural nights work of eliminating toxins. My periods of sleep practic ally dont exist sometimes they are as short as half an hour or 15 minutes. But in the beginning, I had long periods of sleep, one or even two hours in succession. And when I woke up, I did not feel this residue of heaviness which comes from sleep the effects of the trance continued.
   It is even good for people whove never been in trance to repeat a mantra (or a word, a prayer) before going to sleep. But the words must have a life of their ownby this I dont mean an intellectual meaning, nothing of the kind, but rather a vibration. And this has an extraordinary effect on the body, it starts vibrating, vibrating, vibrating and so calm, you let yourself go, like f alling off to sleep. And the body vibrates more and more, more and more, more and more, and you drift off.
  --
   Its tamas that gives you a bad sleep. There are two kinds of bad sleep that which makes you heavy and leaden, as if the result of all your effort the day before were wasted, and that which exhausts you, as if you had spent the whole time fighting. And Ive observed that if you cut your sleep up into sections (it becomes a habit), the nights get better. In other words, you must be able to come back to your normal consciousness and your normal aspiration at certain intervals, come back to the c all of your consciousness But you must not use an alarm clock. When in trance, its not good to be jolted.
   Just as you are drifting off, you can make a formation and say, I sh all wake up at such-and-such time (children do it very easily).
  --
   But for years together I only slept 2 hours a night in all. I mean that my night consisted of 2 hours. And I went straight to Sat-Chit-Ananda and then came back: 2 hours were spent like that. But the body was tired. That lasted more than five or six years while Sri Aurobindo was still in his body. And during the day, I was all the time going into trance for the least thing (it was trance, not sleep I was conscious). But I clearly saw that the body was affected, for it had no time to burn its toxins.2
   There would be many interesting things to tell about sleep, because its one of the things Ive studied the mostto speak of how I became conscious of my nights, for instance. (I learned this with Theon, and now that I know all these things of India, I realize that he knew a GREAT deal.) But it bothers me a lot to say II this, I that. Id rather speak of these things in the form of a treatise or an essay on sleep, for example. Sri Aurobindo always spoke of his experiences but rarely did he say Iit always sounds like boasting.
   Sri Aurobindo said that the true or yogic reason for sleep is to put the consciousness back into contact with Sat-Chit-Ananda (I used to do this without knowing it). For some people the contact is established immediately, while for others it takes eight, nine, ten hours to do it. But re ally, norm ally you should not wake up till the contact has been established, and thats why its very bad to wake up in an artificial way (with an alarm clock, for example), because then the night is wasted.
   As for me, my night is now organized. I go to bed at 8 oclock and get up at 4, which makes for a very long night, and its sliced into three parts. And I get up punctu ally at 4 in the morning. But Im always awake ten or fifteen minutes beforehand, and I review all that has happened during the night, the dreams, the various activities, etc., so that when I get up, I am fully active.
   To make use of your nights is an excellent thing, for it has a double effect: a negative effect, in that it keeps you from f alling backwards, from losing what youve gained (that is re ally painful); and a positive effect, in that you progress, you continue progressing. You make use of your nights, so theres no more residue of fatigue.
   There are two things to avoid: f alling into a stupor of unconsciousness, with all those things coming up from the subconscious and the unconscious that invade and penetrate you, and a vital and mental hyperactivity in which you pass your time liter ally fightingterrible battles. People come out of that black and blue, as if they had been beaten and they have been, it is not as if! And I see only one way outto change the nature of sleep.
   Mother added:

0 1960-06-07, #Agenda Vol 01, #unset, #Zen
   They came to see their son (son, son-in-law, nephew anyway, its the same person) about some businesssome money matter. Then one of them asked to see me. I thought they would simply send some womannot at all: the whole group, face to face and in a circle, and they began lecturing me on business! So I had some fun. Once they had their say (they werent moving, they were planted there), I told them, Listen, since you are here, it must be for SOMETHING! And then I gave them a lecture. But just imagine, one of them was so shaken that he asked to see me again this morning. The one who was shaken wore a handsome pink turban.
   So I said, all right, let him come.
   There. Now, what do you have to say?
  --
   I dont know (In a disgusted tone) Re ally I dont know. It feels like only some dynamite could make all that move.
   Huh?
   I feel that nothing but constant dynamiting could blow all that up. It doesnt move; it cant do anything, cant feel anything, cant see anything. Its its all blocked.
   (long silence)
  --
   But just now You see, when I am in contact with younot when were sitting together, but at the balcony or at the meditation or at any time at allthis contact is very good, very good, very luminous and clear. I wrote you that, and its getting more and more tangible. But when were HERE together, it feels as though it doesnt move Something is preventing it from taking place HERE. So when you spoke (it was when you made a face), I looked.
   It gives me the impression of something like Yes, thats it, like a cavemanOh (Mother speaks mockingly), surely one of the cave artists or poets or writers! The intellectual life of the caves, I mean! But the cave happens to be low and when youre in it, you are like this (Mother stoops over), but the whole time you want to stand up straight. That makes you furious. Thats exactly the feeling it gives menot a cave meant for a man standing on his two feet; its a cave for a lion or for for any four-legged animal.
  --
   And just imagine! The other day, in the middle of the night, I suddenly found myself inside you. Ah, so thats what hes like, I said. I woke up in the middle of the night with that. And right away I said to myself, But (laughing) but why is he like that!? And this lasted perhaps one or two minutes, maybe more. I was I felt like kicking out in every direction in a kind of rage. And the next second, I thought, But why all this? My goodness, its so easy; the remedy is simply to do this and immediately (I did what I always do, you seeits how I am constantly), quite simply, I melted into the Supreme. Enough of all thisand the very next second, everything was all right.
   So then I thought, This surely must have had some effect (on the disciple). What has happened? I am I was liter ally in peace.
  --
   But note that this is not something particular to you, for as I have told you, all physical life feels like that to me, as though people were confined in a kind of shellthis feeling of separation, isolation. This division everywhere, everywhere, everywhere. Its dreadful. Every encounter is a shock.
   (silence)

0 1960-06-11, #Agenda Vol 01, #unset, #Zen
   Sometimes the Force comes direct. And it picks up words, any words at all, that makes no difference; the nature of the words changes, and they become expressive BECAUSE of the power entering into them. This happens when I look directly at the thing.
   But when a question is put to me, it comes coated with all the mental atmosphere of whoever is asking the question. And this coating is often a mere reflectionmuch of the life has been removed.
   The same thing occurs, there is the same difference, when I say something and when I see it (for example, when I look at one of those essential problems that will be solved only when the world changes). When I look at that in silence, there is a power of life and truthwhich evaporates when its put into words. It becomes diminished, impoverished and of course distorted. When you write or speak, the experience disintegrates, its inevitable.

0 1960-07-12 - Mothers Vision - the Voice, the ashram a tiny part of myself, the Mothers Force, sparkling white light compressed - enormous formation of negative vibrations - light in evil, #Agenda Vol 01, #unset, #Zen
   It was a force with a sparkling white light at its center, the light which is the force of the Divine Mother, and as soon as it was well packed and concentrated inside, or condensed, it took on all the colorsvibrations of every color Like a materialization these colors were like a materialization of the Divine Force when it enters matter. (Just as matter is a condensation of energy, well, this seemed to be a condensation of Divine Force. Thats re ally the impression it gave.)
   It reminded me of tantric things. I have seen tantric formations and how forces are systematic ally separated by themeach vibration, each color. Its very interesting. They are all one, and yet each is distinct. That is, they are separated in order to be distinguished and for each one to be used individu ally. Each one represents a particular action for obtaining something in particular. This is the special knowledge the tantrics have, I believe. Or its the reflection of their knowledge. And my impression is that when they do their pujas or say their mantras, what they are trying to do is recombine all that into the white light. Im not sure. I know they use each one separately for a separate purpose, but when they speak of their puja succeeding, it may mean that they have been able to recombine the light. But I say this very guardedly. For I would have to see X do his puja one day to re ally knowfrom afar Im not so sure. Its merely an impression.
   This is what I am constantly seeing now, but along with this Divine Force or this Divine Consciousness that Sri Aurobindo speaks of when he says, Mothers Force is with you. When it comes, it is sparkling white, perfectly white and perfectly luminous. And as it accumulates inside, it makes living vibrations of every color. And it goes on and on and on. Sometimes it lasts half an hour, three-quarters of an hour, an hournothing goes out. And it keeps constantly entering. And it piles up. Its as if it is all being accumulated or compressed together.
   So, the observing mind, the intelligence that watches, looked at all thisAh, thats what its like (an intelligence that watches without interfering in the least). Its like a spectator talking to himself.
   So in my vision, my body was as big as the universe, and that (the Ashram) was so tiny, so tiny.
  --
   If no vibrations ever disappear, then what happens with all these horrible things coming from every corner of the world? Dont they pile up? Dont the bad vibrations take on a more and more enormous volume in the end?
   They are transformed. And at times they are transformed almost immediately.
   You cant see it or feel it till you concretely live the fact that all is divine, that HE is everywhere, in everything, always, in all that happens.
   The first reaction is always a kind of shrinking before things which seem horrible, but if you can overcome that and re ally have the experience, everything changes.
   And there are hundreds and hundreds of little experiences like that, like so many little stones marking the way. Then you see that the two things are ALWAYS together: the destructive and the constructive. You cant see one without seeing the other. A time comes when the effort is to conquer the negative parts of creation and death (as at the end of Savitri), and when you have conquered that, then youre above. And then if you look at all these things, even those which seem the most opposed to the Divine, even acts of cruelty done for the pleasure of cruelty, you see the Presence the Presence that annuls their effects. And its absolutely marvelous.
   I had a startling experience one day when X was doing his pujas to encircle the titans. He was in difficulty and I was about to intervene to help him when I was abruptly stopped. I was faced by a massive blackness (blacker than the blackest physical thing) and suddenly, right at its center, I saw the Divine Love shining with such a splendor I had never seen it so splendid.
  --
   Our consciousness shrinks from these things which belong to the past and which are no longer in their place, so we feel disgust and revulsionbecause we are ignorant. But if we can raise ourselves above and be in contact with That the supreme Lightwhich is ALWAYS just behind, then this Light seems all the more supreme because it is so much its own opposite.
   Then you know.
   You know, so there is no longer this uneasiness, this shrinking. You feel carried more and more by all that you reject; you are in a forward movement, further and further, higher, constantly further.
   ***

0 1960-07-15, #Agenda Vol 01, #unset, #Zen
   With all my tender affection.
   Signed: Mother

0 1960-07-18 - triple time vision, Questions and Answers is like circling around the Garden, #Agenda Vol 01, #unset, #Zen
   Of course, were dating all these old Questions and Answers, but not everyone pays attention to dates. How can those old ones be mixed with the present things which are on an altogether different plane?
   There is an experience in which one is entirely outside of time that is, ahead, behind, above, below, all these things are one and the same. And at the very moment the identification takes place, there is no longer any past, present or future. And re ally, its the only way to know.
   As the experiences unfold, these old Questions and Answers give me the feeling of someone circling outside a garden while describing whats inside it. But a day comes when you enter the garden, and then you know a little better whats inside. And Im starting to enter. Im starting.

0 1960-07-23 - The Flood and the race - turning back to guide and save amongst the torrents - sadhana vs tamas and destruction - power of giving and offering - Japa, 7 lakhs, 140000 per day, 1 crore takes 20 years, #Agenda Vol 01, #unset, #Zen
   Right at the end, there was a place where the water had to turn to run downthis was the Great Passage. If you got caught in that, it was all over. You had to reach this spot and cross over before the water came. It was the only place you could get across. Then a last plunge, and like an arrow shot from a bow, full speed ahead, I crossed over and there I was.
   And once on the other side, without even a rise in ground level (I dont know why), it was immediately safe. And the current went on and on, waves upon waves, on and on, as far as the eye could see, but it was canalized here at the Great Turning; and as soon as it went past this point, the inundation was total, it spread out over something over the earth. And the current turnedit turned but I was already on the other side. And down below, everything was finished, the water rushed down everywhere. Only, as soon as I was on the other side, it could not touch me the water could not get across, it was stopped by something invisible, and it turned away.
  --
   At the time, I didnt know what it all meant. Then this morning, I thought, It must have something to do with the world situation.
   It had all the dimensions of something almost the earth seemed sm all in comparison, you see. It was similar to what happens here when water is unleashed on earth, during floods for instance, but on a much greater scale.
   What was pleasing, and re ally quite interesting, was this tremendous speed, like an arrow, and I always arrived in time, just in time, just in time. Once I had crossed over to the other side (I clearly felt that nothing would be left, for it was such a powerful deluge), the danger was finished, there was no longer ANY possibility at all of being touchedthis was the main feeling. Everything was stopped. Nothing could touch.
   I turned around and saw all this water rushing down, and I thought, Now lets see if we can do something here. There was someone behind who interested me, someone or somethingit was still something; it was very likable and had something of the blue color that was here on the other side. Not re ally individuals, but more like beings representative of something that was following me quite closely. When I was there, it also was there, but it could not keep up, it kept losing groundas my speed increased, its decreased. It could not keep up. But it interested me in a special way. Oh, hes so close (he or it); he might just make it, I thought. And at that moment, I saw that all this destructive will with its instrument of water, symbolic ally water, had rushed past and was spreading out everywhere. But there was still a chance of saving all those who were along this path. And thats immediately what I thought of, it was my first wish: Lets see if they can still get across, if I can manage to get them across. I remembered some especi ally dangerous spots (while speeding past, I had remarked, Oh, here we might still be able to do this, there that could still be donemy consciousness moved at the same speed, and I noted everything along the way), and once I was firmly there on the other side, I started sending back messages.
   Down below, the water was having a grand time; it was it was hopeless. But here, along this path, there was still a hope, even even after the water had passed; I probably had a certain power at my disposal to help others cross these fissured places. But because I woke up, I didnt see what it was. So that stopped everything. Probably because I woke up rather abruptly, I could not see what it meant.
   all this is a translation in human language, actu ally, because re ally it was
   And it happened quite early in the nightat such an early hour, they are not visions or things you observe: they are things you do.
   Ive been seeing for a long time that nights are actions. They are no longer images or symbols or representations they are all actions. And they take place certainly not on a human scale.
   Does that indicate war?
  --
   I remember wandering about one night some time ago. Its no longer very clear, but one thing has remained I had gone out of India, and then when I returned to India, I found huge elephants inst alled EVERYWHEREenormous elephants. At that time I was not at all aware that the Communists in India had adopted the elephant as their symbol; I only learned that later. What does this mean, I said to myself. Does it signify the Indian army? But they did not resemble war elephants. These elephants were like immense mammoths, and they looked like they were settling down with all the power of a tremendous inertia. That was the impression something heavy in an inert and very tamasic way, forever immovable. I did not like this occupation. When I came back, I had a rather painful feeling, and for several days I wondered if it did not mean war. Then by chance, in a conversation, I learned that the Communists had selected the elephant as their symbol whereas the Congress had chosen the bullock In my vision, I was moving (as I always do), I was moving among them, and nothing moved. And if I needed room, some of them even tried to stir a little.
   But when human beings are involved, I believe that visions take on a special formits a special image. Not an inundation like this. That was very, very impersonal. They were forces. A feeling of floodgates bursting open, of something being held back, retained or prevented, then suddenly
  --
   Ah, that, weve already had some. From all around, people are proclaiming that in 1962, there will be some people have even foreseen the end of the earth, but thats foolish! For the earth was built with a certain purpose, and before things are done, it will not disappear.
   But there may be some changes.
  --
   In fact, the Ashrams financial situation has never been so bad. Were living from day to day, minute to minute One day, it will crack all these things are connected (Mother is alluding to the vision of the flood She has just described).
   I myself am clearly seeing it from the other side; I see a black, muddy forma black, black force. And I see the [Divine] Force acting on people and, miraculously, the money comesand then its like something armored1it seeps in with difficulty, a thin trickle from day to day.
   Provided the sadhana works, thats all that is needed.
   And in fact, periodic ally, in one way or another, in one form or another, I receive a kind of assurance, a promise that it will all go well.
   ***
  --
   But when I read his Yoga of Self-Perfection and see simply what we are phew! What yeast we would need to make all that rise!
   But this is not true: HE alone is doing it, its always He.
   And sometimes things stagnate, they seem so absolutely obscure and stupid. And then, if you simply go like this (gesture of offering), simply, trulydo it, not think itits instantly like a shower of bliss A tiny point, something very sm all which looks stubbornly stupid and obstinate, if only you do this (and if you want, you can): Take, take! Give it to Him, simply, like this, truly give it to Him: Its You, its Yours, take it, do with it what You want. And instantly, instead of this shrinking and this painful feelingWhat in the world can I do with all this?a shower, it comes like a shower. Truly Ananda. Of course, if you are stupid enough to c all back the difficulty, it returns. But if you remain quiet, if you keep your head quiet, it goesfinished, cured. But there are thousands and thousands and thousands of such points
   With my japa, Ive reached about seven lakhs2. I repeat it 1,400 times a day. But you must be much further than I!3

0 1960-07-26 - Mothers vision - looking up words in the subconscient, #Agenda Vol 01, #unset, #Zen
   I had taken out a dictionary. There, its this one, I said. Someone was next to me, but this someone is always symbolic: each activity takes on a special form which may resemble someone or other. (The people around me for the work here are like families in those worlds there; they are types, that iseach person represents a typeso then I know that Im in contact with all the people of this same type. If they were conscious, they would know that I was there telling them something in particular. But its not a person, its a type and not a type of character, but a type of activity and relationship with me.)
   I was with a certain type, and I was looking for a word, I wanted to conjugate the verb vaincre [to conquer]: je vaincs, tu vaincs, il vaincgood, now nous vainquons, how do you spell that, nous vainquons? It was so funny! And I was looking it up in the dictionaryvainquons, how do you spell that?
   And at the same time, I had the feeling of something completely arbitrary, and all this kind of knowledge seemed so unreala completely arbitrary convention corresponding to nothing luminous anywhere.
   I was very oh, I was very, very anxious to know how je vaincs, tu vaincs goes nous vainquons, vous vainquez. And I woke up at 4:15 without having found it in the dictionary!
  --
   Oh, it depends. When I dont pay attention, its all right. I usu ally dont make mistakesnot too many!
   Yes, yes; its quite automatic, a kind of convention somewhere. But if you have the misfortune to step out of that and to look at it, its finished, you dont know anything any more.

0 1960-08-10 - questions from center of Education - reading Sri Aurobindo, #Agenda Vol 01, #unset, #Zen
   Its all from up here (Mother touches her forehead).
   (Pavitra:) Passion and reactions.
  --
   And fin ally, Sweet Mother, what I would re ally like to know is the purpose of our Center of Education. Is it to teach the works of Sri Aurobindo? And only these? all the works or some only? Or is it to prepare the students to read the works of Sri Aurobindo and the Mother? Is it to prepare them for the Ashram life or for outside occupations as well? So many opinions are floating in the air, and even the old disciples from whom we expect some knowledge make so many contradictory statements
   (Laughing, to Pavitra:) I suppose thats for you!
  --
   It is not a question of preparing students to read these or some other works. It is a question of drawing all those who are capable of it out of the usual human routine of thought, feelings, action; of giving those who are here every opportunity to reject the slavery of the human way of thinking and acting; of teaching all those who want to listen that there is another, truer way of living, and that Sri Aurobindo taught us to become and to live the true being and that the purpose of education here is to prepare the children for this life and to make them capable of it.
   As for all the others, all those who want the human way of thinking and living, the world is vast and there is place there for everyone.
   We do not want large numbers; we want a selection. We do not want brilliant students; we want living souls.
  --
   What I c all studying is to take Sri Aurobindos books, where he quotes or speaks of one thing or another, then have the corresponding bookswhen he quotes something, you must take the book it corresponds to; when he speaks of something, you must study the writings on that subject. This is what I c all studying. Then, after having read the corresponding works, you compare them with what Sri Aurobindo has said, and in this way there may be a beginning of understanding. If someone is very studious, he can review all that has ever been written or taught by going through Sri Aurobindos books. I mean this for someone who loves working.
   I SEE this state of mind, this mental attitude Oh! Its its so repugnant. People are so afraid of taking sides, so afraid of appearing biased; they are so afraid of appearing to have faith, so afraid Oh, its disgraceful.
  --
   (Pavitra hands Mother a new French dictionary, the all-in-One)
   Oh! French verbs!
  --
   (Satprem:) all-in-One, its rather like yoga!
   ***
  --
   What is so interesting in it is this insistence on the divinity of man If thatthis feeling of the inner divinitycould be established in oneself in a constant way (Ive seen this for most people I know), so MANY things would There is no need for any effort at all, things f all away from you like dust.
   There is no need to react against difficulties; you are immediately pulled out of them, as if you were taken out like this (gesture of pulling someone out of a difficulty with her two fingers).

0 1960-08-20, #Agenda Vol 01, #unset, #Zen
   No, no. You see, it wasnt a studioit was a school, a school of photography, television and film. Its not at all buried.
   But L has enlarged the program. (Mother indicates the plan) This is only a sm all part of his extensive total program. He is planning to have a school of agriculture, a modern dairy with grazing landtheres a lot of agriculture, re ally a lotfruit orchards, large rice fields, many things. And then a ceramics factory. My ceramics factory will be at the far end of the lake, so as to utilize the clay the government has agreed; as they have to dig out the lake one day, we sh all use the top soil for the fields. First well remove all the pebbles (you know, there are hills over there), which can be used for constructionits a mine of pebbles. After removing the pebbles, there will be holes which then well fill with earth from the lake. And below this earth is a thick and compact layer of clay which is so hard it cant be used for farmingits impossible but its wonderful for making ceramics. So right at the very end, in Indian territory,4 well have a large ceramics industry. On the other side, well have a little factory for firing clay.
   all this is huge. A tremendous program.5
   We can file it with the other things.
  --
   It was in the beginning of February 56it was formidable. It was re ally formidable. all the asuric forces of destruction descended upon me They tried their best.
   And natur ally, they make use of all those around me!Its the only way of getting at my body.
   Im used to it.
  --
   I no longer remember when this happened. Someone had put his hands on my shoulders I was a bit surprised. This person imagined that I would feel extraordinary things. I must have made a face (I wasnt expecting it, after all). Then afterwards, someone asked me, What was your experience (!), what did you feel? I didnt answer. Once I was alone, this is what I wrote:
   Something like what
  --
   With a lot of patience and time, it could all be organized, but Id have to be convinced that its worth the trouble. all these old papers are like dead leaves. We should make a bonfire.7
   Oh, no!
  --
   You alone have convinced me that the history of the way might be of some interest, so Im letting you do it Ive taken a very, very handsome file upstairs with all your notes in it.8 Its filling up; its going to be formidable! (Mother laughs) a frightful documentation.
   Not at all!
   Anyway I am doing it very conscientiously. Im gathering everything and putting it all together.
   You know, someone who appreciates this work tremendously is Nolini. Once he timidly asked me, Could I have a copy9? Fine, I said. Oh, he re ally appreciates it. And when I have something amusing like these most recent notes, I give him a copy. With that, hes happy. So he blesses you! (Mother laughs) Oh! Without you, this would never have been doneyou can be quite sure. Never.
  --
   Sri Aurobindo came during my japa to tell me, I will help him all through.
   About $7,000.

0 1960-08-27, #Agenda Vol 01, #unset, #Zen
   On top of that, there are all the people who want to see me. Now everyone wants to see me! And since they are happy after coming once, they ask to come again! If I were very disagreeable and told them (Mother laughs) but that cant be done.
   We should not allow all this to upset us. There is but one thing to doremain in a state of constant peace, constant equanimity, for things are not they are not very pleasant. Oh, if you only knew all the letters they write me if you knew, first of all, the tremendous pile of stupidities that need never be written at all; then, added to that, such a display of ignorance, egoism, bad will, total incomprehension and unequ alled ingratitude, and all this so candid, my child! They heap all this on me daily, you know, and it comes from the most unexpected quarters.
   If this were to affect me (Mother laughs), I would long ago have been who knows where. I dont care at all, not at all, re ally not at allit doesnt bother me, it makes me smile.
   (silence)
   So dont let yourself be upset I often think of you, for I know how very sensitive you are to all this. It is it is re ally ugly. A whole realm of human intelligence (its too great a compliment to c all that intelligence), of the human mind, that is very, very repugnant. We must come out of that. It doesnt touch us. WE are elsewhereelsewhere. We are NOT in that rut! We are elsewhere, automatic ally.
   Our head is above.

0 1960-09-02, #Agenda Vol 01, #unset, #Zen
   In conclusion, he said, Where is the Mother and where is X? meaning, I suppose, that all separation had disappeared.
   With love.

0 1960-09-20, #Agenda Vol 01, #unset, #Zen
   X has spoken to me several times of his lack of esteem for most people in the Ashram: Why does Mother keep all these empty pots? he says.
   If he imagines for one moment that I believe all the people here are doing sadhana, he is grossly mistaken!
   The idea is that the earth as a whole must be prepared in all its forms, including even those least ready for the transformation. There must be a symbolic representation of all the elements on earth upon which we can work to establish the link.1 The earth is a symbolic representation of the universe, and the group is a symbolic representation of the earth.
   Sri Aurobindo and I had discussed the matter in 1914 (quite a long time ago), for we had seen two possibilities: what we are now doing, or to withdraw into solitude and isolation until we had not only attained the Supermind, but begun the material transformation as well. And Sri Aurobindo rightfully said that we could not isolate ourselves, for as you progress, you become more and more universalized, and consequently you take the burden upon yourself2 in any case.
  --
   But this way of seeing is too far removed from the state of mind and spiritual education in which X has lived,4 of course, for him to understand. Nor am I in favor of proselytizing (to convince X); it would disturb him quite needlessly. He has not come here for that. He came here for something special, something I wanted which he brought, and I have learnt it. Now its excellent, he is a part of the group in his own fashion, thats all. And in a certain way, his presence here is having a very good effect on a whole category of people who had not been touched but who are now becoming more and more favorably inclined. It was difficult to reach all the traditionalists, for example, the people attached to the old spiritual forms; well, they seem now to have been touched by something.
   When Amrita,5 seized with zeal, wanted to make him understand what we were doing here and what Sri Aurobindo had wanted, it almost erupted into an unpleasant situation. So after that, I decided to identify myself with him to see I had never done this, because norm ally I only do it when I am responsible for someone, in order to truly help someone, and Ive never felt any responsibility in regard to X. So I wanted to see his inner situation, what could and could not be done. That was the day you saw him coming down from our meditation in an ecstatic state, when he told you that all separation between him and me had dropped awayit was to be expected, I anticipated as much!
   But when I did that, I saw what X wanted to do for me. As a matter of fact, I rec alled that when we first met I had told him that everything was all right up to this point (Mother indicates the region above the head), but below that, in the outer being, I wanted to hasten the transformation, and things there were difficult to handle.
   When Sri Aurobindo was here, I never bothered about all this; I was constantly up above and I did what the Gita and the traditional writings advise I left it to Natures care. In fact I left it to Sri Aurobindos care. He is making the best use of it, I would say. He will manage it, he will do with it what he wants. And I was constantly up above. And from up there I worked, leaving the instrument as it was because I knew that he would see to it.
   Actu ally, it was very different at that time because I was not even aware of any resistance or any difficulty in the outer being; it was automatic, the work was done automatic ally. Later on, when I had to do both thingswhat he had been doing as well as what I was doingit became rather complicated and I realized there were many what we could c all gapsthings which had to be worked out, transformed, set right before the total work could be done without hindrance. So then I began. And several times I thought how unfortunate it was that I had never studied or pursued certain ancient Indian disciplines. Because, for example, when Sri Aurobindo and I were working to bring down the supramental forces, a descent from the mental plane to the vital plane, he was always telling me that everything I did (when we meditated together, when we worked) all my movements, all my gestures, all my postures, all my reactionswas absolutely tantric, as if I had pursued a tantric discipline. But it was spontaneous, it did not correspond to any knowledge, any idea, any will, nothing, and I thought it was like that simply because, as He knew, natur ally I followed.
   Later on, when Sri Aurobindo left his body, I said to myself, If only I knew what he had known, it would be easier! So when Swami and later X came, I thought, I am going to take advantage of this opportunity. I had written to Swami that I was working on transforming the cells of the body and that I had noticed the work was going faster with Xs influence. So it was understood that X would help when he came thats how things began, and this idea has remained with X. But I have raced on I dont wait. Ive raced on, Ive gone like wildfire. And now the situation is reversed. What I wanted to find out, I found out. I experienced what I wanted to experience, but he is still He is very kind, actu ally, he wants re ally to help me. So, when I identified with him the other day during our meditation, I realized that he wanted to give silence, control and perfect peace to the physical mind. My own trick, if you will, is to have as little relationship with the physical mind as possible, to go up above and stay therethis (Mother indicates her forehead), silent, motionless, turned upwards, while That (gesture above the head) sees, acts, knows, decides all is done from there. Only there can you feel at ease.
   Along the way, I once went down into this physical mind for awhile to try to set it right, to organize it a little (it was done rather quickly, I didnt stay there long). So when I went inside X, I saw It was rather curious, for its the opposite of the method we follow. In his material consciousness (physical and vital), he has trained himself to be impersonal, open, limitless, in communication with all the universal forces. In the physical mind, silence, immobility. But in the speculative mind, the one there at the very top of the head what an organization, phew! all the tradition in its most superb organization, but such a ri-gi-dity! And it had a pretty quality of light, a silver blueVERY pretty. Oh, it was very calm, wonderfully calm and quiet and still. But what a ceiling it had!the outer form resembled rigid cubes. Everything inside was beautiful, but that There was a very large cube right at the top, I rec all, bordered by a purple line, which is a line of power all this was quite luminous. It looked like a pyramid; the sm aller cubes formed a kind of base, the lower part of which faded into something cloudy, and then this passed imperceptibly downwards to a more material realm, or in other words, the physical mind. The cube on top was the largest and most luminous, and the least yieldingeven inflexible, you could say. The others were somewhat less defined, and at the bottom it was very blurred. But up at the top!thats where I wanted to go, right to the top.
   When I got there, I felt a moment of anguish; my feeling was that nothing could be done. Not for him in particular, but univers ally, for all those in his categoryit seemed hopeless.6 If that was perfection, then nothing more could be done. This lasted only a second, but it was painful. And then I tried that is, I wanted to bring my consciousness down into the highest cubethis eternal, universal and infinite consciousness which is the first and foremost expression of the manifestation but nothing doing. It was impossible. I tried for several minutes and saw that it was absolutely impossible. So I had to make a curious movement (I couldnt get through it, it was impassable), I had to come back down into the so-c alled lower consciousness (not lower, actu allyit was vast and impersonal), and from there I came out and regained my equilibrium. This is what gave me that splitting headache I told you about. I came out of there as if I were carrying the weight the weight of an irreducible absoluteit was dreadful. Unfortunately, I was unable to rest afterwards, and as people were waiting to see me, I had to talkwhich is very tiring for me. And this produced a bubbling in my head, like a this dark blue light of power in matter was there, shot through with streaks of white and gold, and all this was flashing back and forth in my head, this way and that way I thought I was going to have a stroke! (Mother laughs)
   This lasted a good half hour before I could calm it down, make it quiet, quiet. And I saw that this came from the fact that he wanted to bring the Power down, to transmit the Power into the physical mind! But as soon as Im put in contact with the Power, you understand, it makes everything explode! (Mother laughs) It felt exactly like my head was going to explode!
   I felt better that night because I was concentrated, but my head was still hurting a little. Then the following day I said to myself, or rather I told him inwardly, Whether you like it or not, I am bringing down whats up above; it is the only way I can feel comfortable! And I told you what happenedas soon as I sat down I was so surprised, for he didnt start doing what he had done the day before; I myself did the same thing, I participated, so to speak, in his will (so as to find out), but with the resolve to remain consciously in contact with the highest consciousness, as always, and to bring it down. And it came in a marvelous flood. He was quite happy, he did not protest! all the pain was gone, there was nothing left, it was perfect. Only towards the end of the meditation did he again want to start doing his little trick of enclosing my physical mind in this construction, but it didnt last I watched all this from above.
   And he isnt aware of this, actu ally, he isnt aware at all. If he were told, he would absolutely deny it for him, its an opening onto Infinity! But in fact, its always like that, we are always shut in, each of useach one is enclosed inside certain limits which he doesnt feel, for should he feel it, he would get out! Oh, I know this feeling very well, for when I was with Sri Aurobindo I was open in this way (gesture towards the heights), and I always had this feeling of Yes, my child He tolerated me the way I was and waited for it to change. Thats truly how things are, you know. And now I feel my limits, which are the limits of the world as it is at present, but beyond that theres an unmanifested immensity, eternity and infinityto which we are closed. It merely seeps init is not the great opening. What I am trying to bring about is the great opening. Only when it has opened wide will there re ally be the (how should I put it?) the irreducible thing, and all the worlds resistance, all its inertia, even its obscurity will be unable to sw allow it up the determining and transforming thing I dont know when it will come.
   But this experience with X was re ally interesting. I learned many things that day, many things If you concentrate long enough on any one point, you discover the Infinite (and in his own experience he found the infinite), what could be c alled your own Infinite. But this is not what WE want, not this; what we want is the direct and integral contact between the manifested universe and the Infinite out of which this universe has emerged. So then it is no longer an individual or personal contact with the Infinite, its a total contact. And Sri Aurobindo insists on this, he says that its absolutely impossible to have the transformation (not the contact, but the supramental transformation) without becoming universalized that is the first condition. You cannot become supramental before being universal. And to be universal means to accept everything, be everything, become everythingre ally to accept everything. And as for all those who are shut up in a system, even if it belongs to the highest regions of thought, it is not THAT.
   But to each his destiny, to each his work, to each his realization, and to want to change someones destiny or someones realization is very wrong. For it simply throws him off balance thats all it does.
   But for us who want an integral realization, are all these mantras and this daily japa re ally a help, or do they also shut us in?
   It gives discipline. Its an almost subconscious discipline of the character more than of thought.
   Especi ally at the beginning, Sri Aurobindo used to shatter to pieces all moral ideas (you know, as in the Aphorisms, for example). He shattered all those things, he shattered them, re ally shattered them to pieces. So theres a whole group of youngsters7 here who were brought up with this idea that we can do whatever we want, it doesnt matter in the least!that they need not bother about all those concepts of ordinary morality. Ive had a hard time making them understand that this morality can be abandoned only for a higher one So, one has to be careful not to give them the Power too soon.
   Its an almost physical discipline. Moreover, I have seen that the japa has an organizing effect on the subconscient, on the inconscient, on matter, on the bodys cellsit takes time, but by persistently repeating it, in the long run it has an effect. It is the same principle as doing daily exercises on the piano, for example. You keep mechanic ally repeating them, and in the end your hands are filled with consciousness it fills the body with consciousness.
  --
   And its true, I know it, I knew it then. In other words, all this work that usu ally has to be done to become free was done beforehand, long agoquite convenient!
   He saw me the next day for half an hour. I sat downit was on the verandah of the Guest House, I was sitting there on the verandah. There was a table in front of him, and Richard was on the other side facing him. They began talking. Myself, I was seated at his feet, very sm all, with the table just in front of meit came to my forehead, which gave me a little protection I didnt say anything, I didnt think anything, try anything, want anything I merely sat near him. When I stood up half an hour later, he had put silence in my head, thats all, without my even having asked himperhaps even without his trying.
   Oh, I had tried for years I had tried to catch silence in my head I never succeeded. I could detach myself from it, but it would keep on turning But at that moment, all the mental constructions, all the mental, speculative structures none of it remaineda big hole.
   And such a peaceful, such a luminous hole!
   Afterwards, I kept very still so as not to disturb it. I didnt speak, above all I refrained from thinking and held it, held it tight against me I said to myself, make it last, make it last, make it last
   Later on, I heard Sri Aurobindo saying that there were two people here to whom he had done this and as soon as there was silence, they panicked: My God, Ive gone stupid!! And they threw it all overboard by starting to think again.
   Once it was done, it was done. It was well-rooted.
   For years, from 1912 to 1914, I did endless exercises, all kinds of things, even pranayama8if it would only shut up! Re ally, if it would only be quiet! I was able to go out (that wasnt difficult), but inside it kept turning.
   This lasted about half an hour. I quietly remained there I heard the noise of their conversation, but I wasnt listening. And then when I got up, I no longer knew anything, I no longer thought anything, I no longer had any mental constructioneverything was gone, absolutely gone, blank!as if I had just been born.
  --
   From the material point of view, its almost hellish the noise, the smella nauseating smell. I had to apply all my will not to be physic ally disturbed they made me climb up narrow little stairs, go down, climb back up, look into deep pits. At some places there werent even guardrails, so I had re ally to control myself.
   I was watching all this sugar canepiles of sugar canewhich is thrown into the machine, and then it travels along and f alls down to be crushed, crushed, and crushed some more. And then it comes back up to be distilled. And then I saw all this is living when its thrown in, you see, its full of its vital force, for it has just been cut. As a result, the vital force is suddenly hurled out of the substance with an extreme violence the vital force comes out the English word angry is quite expressive of what I meanlike a snarling dog. An angry force.10
   So I saw this I saw it moving about. And it kept coming and coming and coming, accumulating, piling up (they work 24 hours a day, six days a weekonly on the seventh do they rest). So I thought that this angry force must have some effect on the peoplewho knows, maybe this is what creates accidents. For I could see that once the sugar cane was fully crushed and had gone back up the chute, this force that had been beaten out was right there. And this worried me a little; I thought that there must be a certain danger in doing such a thing! What saves them is their ignorance and their insensitivity. But Indians are never entirely insensitive in the way Westerners arethey are much more open in their subconscious.
   I didnt speak of it to anyone, but it caused me some concern. And just the next day the machine broke down! When I was informed, immediately I thought It was then repaired, and again it broke downthree times. Then the following night, just before ten oclock I should mention that during the day I had thought, But why not attract these forces to our side, take them and satisfy them, give them some peace and joy and use them? I thought about it, concentrated a little, but then I didnt bother any further. At ten oclock that evening, they came upon mein a flood! They kept coming and coming. And I was busy with them the whole time. They were not ugly (not so luminous either! ), they were wholesome, straightforwardhonest forces. So I worked on them. This began exactly at 9:30, and for one hour I was busy working. After an hour, Id had enough: Listen, this is quite fine, youre very nice, but I cant spend all my time like this! We sh all see what to do later for it absorbed my whole consciousness. They kept coming and coming (you understand what that means to a body?!). So at 10:30 I told them, Listen, my little ones, be quiet now, thats enough for today At 10:30, the machine broke down!
   I found out, of course, because they log everything at the factory, so when they came to inform me of the breakdown the next morning, I asked them what time it had happenedexactly 10:30.
  --
   The most recent incident took place a few days ago, for there was a general excitement in the factory due to the expected visit of a government minister during the day. That afternoon, exactly at half past three, I felt that I had to make a little concentration. So I paid attention and saw poor L11 praying to me. He was praying, praying, c alling mesuch a strong c all that it pulled me. I was having my bath (you know what happens when Im very strongly pulled Im stopped right in the very midst of a gesture, then the consciousness goes wandering off! And I cant do anything, it stops me dead. Thats exactly what happened to me in the bathroom). When I saw what was happening, I straightened things out. Then they must have had their ceremony, for suddenly I felt, Ah, now it has calmed down, its all right. And I went on to something else.
   The next day, L came to see me. He told me that shortly before 3:30, the machine had stopped once again, but this time it was quickly set right; they found out right away what had to be done. And then he told me that at 3:45 he had started praying to me that all should go well. Oh, I know! I said.
   Things can be done in this way. In truth, a lot can be doneits mans ignorance that gets him in trouble.

0 1960-10-02a, #Agenda Vol 01, #unset, #Zen
   My nights contain so many things that I dont always do the necessary work to remember that takes up a lot of time. Sometimes I get up during the night and sit there rec alling precisely everything that has already happened, but that sometimes takes half an hour!and as urgent work still c alls, I dont take the time to remember and it gets erased. But then, you know, with all thats coming you could write volumes!
   From a documentary standpoint, my nights are getting quite interesting. In the Yoga of Self-Perfection, Sri Aurobindo describes precisely this state you reach in which all things assume meaning and a quality of inner significance, clarification of various points, and help. From this point of view, my nights have become extraordinary. I see infinitely more things than I saw before. Before, it was very limited to a personal contact with people. Now In my nights, each thing and each person has the appearance, the gesture, the word or the action that describes EXACTLY his condition. Its becoming quite interesting.
   Of course, I much prefer being in my great currents of forcefrom a personal standpoint, such immensity of action is much more interesting. But these documentary things are also valuable. It is so tremendously different from the dreams and even the vi. signs you have when you enter certain representative realms of the mind (which is what I used to do). It is so different, it has another content, another life altogether: it carries its light, its understanding, its explanation within itselfyou look, and everything is explained.
   It always gives me the feeling that I am shrinking a little, but its interesting. And its useful, for I am constantly moving about and doing things with people; it indicates to me what I have to say and do with each one. Its useful. But all the same, I miss the fullness and joy of the more impersonal Movement of forces.
   Before going to bed, sometimes I say to myself, I will do what is necessary to spend my night in these great currents of force(because there is a way to do it). And then I think, Oh, what an egotist you are, my girl! So sometimes it happens, sometimes it doesntwhen theres something important to do, it doesnt happen. But all I have to do is concentrate in a certain way before going to sleep to spend my whole night in these very far from here, very far I cant say very far from the earth, for surely its in an intermediate zone between the forces from above and the earths atmosphere. Thats what it mainly is, in any case. Its a great universal current as well, but mainly its what descends and comes onto the earth, and it is permeating the earths atmosphere all the time, all the time, and it comes with this wide, over all visionit makes for wonderful nights I no longer bother about people at allat least not as such, but in a more impersonal way.
   (silence)
  --
   This has protected me from all seeking for pleasure in life. It was a wonderful protection, because pleasure always seemed so futile to meyes, futile; for the sake of your personal satisfaction. Later, I even understood how foolish it is, for you can never be satisfiedthough when youre sm all you dont yet know that. I never liked it: But is it re ally useful, does it serve some purpose? And I still have this attitude in regard to my nights. I have this widening of the consciousness, this impersonalization, this wonderful joy of being above all that. But at the same time I also have, Im here in this body, on earth, to do something I mustnt forget it. And this is what I have to do. But probably Im wrong!
   Im waiting for the Lord to tell me clearly.
   But when I say that, I always see Him smilinga smile its all very good to smile, but it encourages you more than it cures you!
   Text written by Mother in French and English; it became the New Year's Message for 1961.

0 1960-10-02b, #Agenda Vol 01, #unset, #Zen
   In this way we keep the word appel [c all], which is strong. all I did was change the relative pronoun (at first you had translated it as qui, nos portes, attend notre appel2).
   I dont know. Perhaps it is more incisive this way.
  --
   With all my tender affection.
   Signed: Mother

0 1960-10-08, #Agenda Vol 01, #unset, #Zen
   In these modern languages, its as if things are passed through a sieve and broken up into separate little bits, so then you have all the work of putting them back together. And something is always lost.
   But I even doubt that the modern mind, built as it now is, would be able to know Sanskrit in this way. I think they are cutting up Sanskrit as well, out of habit.
  --
   The SOUND must be captured. There must be one sound at the origin of all language And then, to capture it and project it. To make it vibrate because it doesnt vibrate in the same way here as it does above.
   That would be an interesting work.

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
   Then natur ally there came as a consolation: only because the consciousness is getting closer to THE REAL THING can it see all this wretchedness, and the contrast alone makes these things appear so mean.
   And its true, those things I saw this morning which seemed so above all stupid and ugly (Ive never had a sense of morality at any time in my life, thank God! But stupid and ugly things have always seemed Ive always done my best to distance myself from them, even when I was very sm all). And now I see that these things which seem not only ridiculous but, well, almost shameful were considered, as I rec all, remarkably noble earlier on and they represented an exception ally lofty attitude in life the very same things. So then I understood that its quite simply a question of proportion.
   And thats how the world isthings which now seem tot ally unacceptable to us, things we CANNOT tolerate, were quite all right in the past.
   The day before yesterday, I spent the whole night looking on. I had read the passage by Sri Aurobindo in The Synthesis on supramental time (wherein past, present and future coexist in a global consciousness). While youre in it, its marvelous! You understand things perfectly. But when youre not in it Above all, theres this problem of how to keep the force of ones aspiration, the power of progress, this power which seems so inevitableso inevitable if existence (lets simply take terrestrial existence) is to mean anything and its presence to be justified. (This ascending movement towards a progressive better that will be etern ally better)How is this to be kept when you have the total vision this vision in which everything coexists. At that moment, the other becomes something like a game, an amusement, if you will. (Not everyone finds it amusing!) And when you contain all that, why allow yourself the pleasure of succession? Is this pleasure of succession, of seeing things one after the other, equal to this intensity of the will for progress? Words are foolish!
   The effort to see and to understand this gripped me all night. And when I woke up this morning, I thanked the Lord; I said to Him, Obviously, if You were to keep me tot ally in that consciousness, I could no longer I could no longer do my work! How could I do my work? For I can only say something to people when I feel it or see it, when I see that its what must be said, but if I am simultaneously in a consciousness in which Im aware of everything that has led to that situation, everything that is going to happen, everything Im going to say, everything the others going to feel then how could I do it!
   There are still many hundreds of years to go before it becomes entirely what Sri Aurobindo describes theres no hurry!
  --
   It has never left. I have always kept it. Like a smooth white surface turned upwards. And at any moment at all You see, we speak like a machine, but there nothing moves; at any moment at all it can turn towards the heights. Its ALWAYS turned like that, but we can become aware of it being like that. Then, if we listen, we can hear what comes from above. My active consciousness, which was here (Mother points to her forehead), has settled above, and it has never again moved from there.
   I told this to Xor rather had someone tell himto see his reaction. And I realized that he did not understand in the least! Once Amrita asked him how he himself SAW and KNEW things. So he tried to explain; he told Amrita that he had to pull his consciousness upwards by a gradual effort, to go beyond the heart, beyond the throat center to pull it right up here (the top of the head), and once there, youre divine, you know! all of a sudden, I understood that when I said it was there, above the head, it must have seemed absolutely impossible to him! For him, its the crown of the head1 (what they c all the thousand-pet alled lotus), just at the top of the head, whereas in my experience it opens, it rises and you go above, and then you settle there For a number of years it even changed my [physical] visionit was as if I were looking at things from above. It returns from time to time, too, as if suddenly I were seeing from above instead of from here, at eye level.
   But the faculty of forming thoughts is now there, up above; its no longer here (Mother points to her forehead). And thats contrary to their teachings.
  --
   Doing japa seems to exert a pressure on my physical consciousness, which goes on turning! How can I silence it? As soon as my concentration is not absolute, the physical mind starts upit grabs at anything, anything at all, any word, fact or event that comes along, and it starts turning, turning. If you stop it, if you put some pressure on it, then it springs back up two minutes later And there is no inner consent at all. It chews on words, it chews on ideas or feelingsinterminably. What should I do?
   Yes, its the physical mind. The japa is made precisely to control the physical mind.
  --
   And in the beginning, during the first months that I was doing the japa, I felt them I had an almost detailed awareness of these myriads of cells opening to this vibration; the vibration of the first sound is an absolutely special vibration (you see, above, there is the light and all that, but beyond this light there is the original vibration), and this vibration was entering into all the cells and was reproduced in them. It went on for months in this way.
   Even now, when something or other is not all right, I have only to reproduce the thing with the same type of concentration as at the beginning for, when I say the japa, the sound and the words together the way the words are understood, the feel of the wordscreate a certain totality. I have to reproduce that. And the way its repeated is evolving all the time. The words are the same, however, the original sound is the same, but its all constantly evolving towards a more comprehensive realization and a more and more complete STATE. So when I want to obtain a certain result, I reproduce a certain type of this state. For example, if something in the body is not functioning right (it cant re ally be c alled an illness, but when somethings out of order), or if I wish to do some specific work on a specific person for a specific reason, then I go back to a certain state of repetition of my mantra, which acts directly on the bodys cells. And then the same phenomenon is reproducedexactly the same extraordinary vibration which I recognized when the supramental world descended. It comes in and vibrates like a pulsation in the cells.
   But as I told you, now my japa is different. It is as if I were taking the whole world to lift it up; no longer is it a concentration on the body, but rather a taking of the whole world the entire world sometimes in its details, sometimes as a whole, but constantly, constantlyto establish the Contact (with the supramental world).
  --
   When this mill starts turningusu ally it comes from this side (Mother indicates the right side of the head)it takes hold of any sound or any word at all, and then it starts turning, harping on the same thing. This has happened to me a dozen times perhaps, but it doesnt come from me; it comes from outside, from someone or something or some particular work. So then you take itas if you were picking it up with pincers, and then (She lifts it upwards), then I hold it there, in this motionless whiteno need to keep it there for long!
   Arent you aware of this thing up above, this white plate at the crown of the head? Its what receives intuitions. Its just like a photographic plate, and its not even activethings pass right through it without our even realizing it. And then if you concentrate just a little, everything stops, everything stops.
  --
   So I understand more and more. Everythingthis whole organization, this whole aggregate, all these cells and nerves and sensorsare all meant uniquely for the work, they have no other purpose than the work; every foolish act that is done is for the work; every stupidity that is thought is for the work; you are made the way you are because only in that way can you do the work and its none of your business to seek to be somewhere else. Thats my conclusion. Very well, as You wish, may Your will be done!No, not be done; it IS done. As You wish, exactly as You wish!
   And in the end, its quite fun.
  --
   I am just finishing The Synthesis of Yoga, and what Sri Aurobindo says is exactly what has happened to me throughout my life. And he explains how you can still make mistakes as long as you are not supramentalized. Sri Aurobindo describes all the ways by which images are sent to youand they are not always images or reflections of the truth of things past, present or future; there are also all the images that come from human mental formations and all the various things that want to be considered. It is very, very interesting. And interestingly enough, in these few pages I have found a description of the work I have spent my whole life doing, trying to SIFT out all we see.
   I can only be sure of something once a certain type of picture comes, and then the whole world could tell me, But things didnt happen like that; I would reply, Sorry, but I see it. And that type of picture is certain, for I have studied it, I have studied their differences in quality and the texture of the pictures. It is very interesting.
  --
   Basic ally, I see more and more that the Supreme Consciousness makes use of ANYTHING AT all when the time comes.
   In these Questions and Answers, for example, you had wanted to edit out the words Sweet Mother since people from the West might not understand. But then, we have just now received a letter from someone who suddenly had a very beautiful experience when he came across those words, Sweet Mother. He saw, he suddenly felt this maternal presence of love and compassion watching over the world. The moment had come and, precisely, it did its work. Its very interesting.

0 1960-10-15, #Agenda Vol 01, #unset, #Zen
   Of course, I dont say, all right, now lets meditate! So on his birthday Ill have to sit down and tell him, Now we are going to meditate that way hell feel sure. What childishness!
   Its so funny the thing in itself doesnt exist for people. Whats important to them is their attitude towards the thing, what they think of it. How odd!
   Each thing carries within itself its own truthits absolute truth, so luminous and so clear. And if you are in contact with THAT, then everything f alls into place so wonderfully; but men are NOT in contact with that, they are always in contact through their thought: what they think of something, what they feel about something, the meaning they attach to it (or sometimes its worse)but the highest they go is always the thought they have of it. Thats what creates all this mixture and all this disorderthings in themselves are very good, and then they get confused.
   Z's work involved seeing Mother everyday to watch over her health and her food.

0 1960-10-19, #Agenda Vol 01, #unset, #Zen
   Those people deny the reality of all physical needs.
   Its quite all right when youve come TO THE END, when you have tot ally mastered the body by means of the spiritual consciousness. But until then, I dont agree I do not at all agree.
   Its the same as when X tells people, I am feeding you, so eat! And he serves you ten times more than you can put in. If you tell him, My stomach cant digest it, he answers that this is nonsense: Eat, and you will see! And in fact, up above that is, once youve mastered itits perfectly true. But we arent there yet, far from it! He himself is sick all the time.
   Then he would answer, Everyone is sick.But thats no reason.
   Its very well to say, If you live in the Spirit, its not the same. Thats quite true, but MUCH later. For the last two years, I myself have been learning this, and I see how difficult it isone mustnt boast. And to say, Oh, its all the same to me, is a way of boasting. It SHOULD NOT be all the same to you. This body is not meant for usit wasnt for us that it was given, its for the Work, so consequently it must be in working order.
   Thats what annoys me sometimes. Why not have this mastery? We SHOULD be masters of it. With consciousness, we should be able to be the masters of our bodies.
  --
   And he did this he bore it all as if it were some unconsciousness, an ordinary illness, simply to keep me from knowing and he left at the very moment he had to leave. But
   And I couldnt even imagine he was gone once he had gone, just there, in front of meit seemed so far away And then afterwards, when he came out of his body and entered into mine, I understood it all Its fantastic.
   Fantastic.
  --
   And when it came to others he could remove an illness like that (gesture, as if Mother were calmly extracting an illness from the body with her fingertips). That happened to you once, didnt it? You said that I had done this for you but it wasnt me; he was the one who did it He could give you peace in the mind in the same way (Mother brushes her hand across her forehead). You see, his actions were absolutely On others, it had all the characteristics of a total mastery Absolutely superhuman.
   One day, hell tell you all this himself.1
   Now I understand it.
  --
   And later (I dont knowit didnt take twelve days; I said that on December 9, and on the 12th it was all decidedseen, clear and understood), on the 12th, I saw people, I saw a few people. However, we began all the activities again only after 12 days from December 5. But it was decided on the 12th.
   Everything was left hanging until the moment he made me understand the COMPLETE thing, in its entirety But thats for later on.
  --
   Mother stopped all her activities for twelve days from December 5, 1950, the day Sri Aurobindo departed.
   ***

0 1960-10-22, #Agenda Vol 01, #unset, #Zen
   Theons wife dictated it in English while she was in trance. Another English lady who was there claimed to know French like a Frenchman. Myself, I never use a dictionary, she would say, I dont need a dictionary. But then she would turn out such translations! She made all the classic mistakes of English words that mustnt be translated like that. Then it was sent to me in Paris for correcting. It was liter ally impossible.
   There was this Themanlys, my brothers schoolmate; he wrote books, but he was lazy-minded and didnt want to work! So he had passed that job on to me. But it was impossible, you couldnt do a thing with it. And what words! Theon would invent words for the subtle organs, the inner senses; he had found a word for each thinga frightful barbarism! And I took care of everything: I found the printer, corrected the proofs all the work for a long time.
  --
   all this took place in a realm which is constantly active, everywhere; it is like a permanent mental transcription of everything that physic ally takes place They arent actu ally thoughts; when I see this, I dont re ally get the impression of thinking, but its a transcription its the result of thoughts on a certain mental atmosphere which records things.
   And I see it all the time now. If someone is speaking or if Im doing something, I see the two things at the same time I see the physical thing, his words or my action, and then this colored, luminous transcription at the same time. The two things are superimposed. For example, when someone speaks to me, it gets translated into some kind of picture, a play of light or color (which is not always so luminous!)this is why most of the time, in fact, I dont even know what has been said to me. I rec all the first time this phenomenon happened, I said to myself, Ah, so thats what these modern artists see! Only, as they themselves arent very coherent, what they see is not very coherent either!
   And thats how it worksit is translated by patches and moving forms, which is how it gets registered in the earths memory. So when things from this realm enter into peoples active consciousness, they get translated into each ones language and the words and thoughts that each one is accustomed tobecause that doesnt belong to any language or to any idea: it is the exact IMPRINT of what is happening.
  --
   For some time now Ive been experiencing a precise moment during my japa when something takes hold of me and I have all the difficulty in the world to keep from entering into trance. Yet I remain standing. Usu ally Im walking, but some things I say while leaning up against the windownot a very good place to go into trance! And it grabs me exactly at the same place each time.
   Yesterday, I suddenly saw a huge living head of blue lightthis blue light which is the force, the powerful force in material Nature (this is the light the tantrics use). The head was made entirely of this light, and it wore a sort of tiaraa big head, so big (Mother indicates the length of her forearm); its eyes werent closed, but rather lowered, like this. The immobility of eternity, absolutely the repose, the immobility of eternity. A magnificent head, quite similar to the way the gods here are represented, but even better; something between certain heads of the Buddha and (these heads most probably come to the artists). Everything else was lost in a kind of cloud.
  --
   But I tried to understand what he wanted Its been difficult here in the Ashram for some timeeveryone is seized with a sort of frenzy, a weary restlessness. They are all writing to me, they all want to see me. It makes for such an atmosphere I react as well as I can, but Im not able to pass this on to them to keep them quiet (the more tired and weary you are, the more calm you ought to remaincertainly not get excited, thats dreadful!). So I understood: this head had come to tell me, This is what you must give them.
   But if I were to pass that on to them, theyd all think they were becoming rattle-brained, that they were losing their faculties, that their energy was spent. For they only feel energy when they spend it. They are incapable of feeling energy in immobility they have to be stirring about, they have to be spending it. Or else, it has to be pounded into them.
   I looked at this problem yesterday; it occupied me for much of the day. And Im sure this head came to give me the solution. For me, its very easyat once three seconds, and everything stops, everything. But the others are stubborn! And yet Im positive, Im positive, I tell them, But relax; why are you on pins and needles like that? Relax! Its the only way to overcome your fatigue. But they immediately start feeling that theyll lose their faculties and become inert the opposite of life!
  --
   But how many letters I receive from people telling me, I feel listless, all I want to do is sleep, to rest, not do anything. They go on complaining.
   The experience I havewhat I mean by I is this aggregate here (Mother indicates her body), this particular individualityis that the more quiet and calm it is, the more work it can do and the faster the work can be done. What is most disturbing and time consuming are all these agitated vibrations that f all on me (truly speaking, each person who comes throws them on me). And this is what makes the work difficultit stirs up a whirlwind. And you cant do anything in this whirlwind, its impossible. If you try to do something material, your fingers stumble; if you try to do something intellectual, your thoughts get all entangled and you no longer see clearly. Ive had the experience, for example, of wanting to look up a word in the dictionary while this agitation was in the atmosphere, and everything jumps up and down (yet the lighting is the same and Im using the same magnifying glass), I no longer see a thing, its all jumping! I go page by page, but the word simply doesnt exist in the dictionary! Then I remain quiet, I do this (Mother makes a gesture of bringing down the Peace) and after half a minute I open the dictionary: the very spot, and the word leaps out at me! And I see clearly and distinctly. Consequently I have now the indisputable proof that if you want to do anything properly, you must FIRST be calm but not only be calm yourself; you must either isolate yourself or be capable of imposing a calm on this whirlwind of forces that comes upon you all the time from all around.
   all the teachers are wanting to quit the schoolweary! Which means theyll begin the year with half the teachers gone. They live in constant tension, they dont know how to relax thats re ally what it is. They dont know how to act without agitation.
   I think thats what this head came to tell me, and its precisely whats wrong in the Ashrameverything here is done in agitation, absolutely everything. So its constantly a comedy of errors; someone speaks, the other doesnt listen and responds all wrong, and nothing gets done. Someone asks one thing, another answers to something elsebah! Its a dreadful con-fu-sion.
   (silence)
  --
   Im going to tell you what I sawits very interesting. First, emanating from here (Mother indicates the chest), a florescence of every color like a peacocks tail spread wide; but it was made of light, and it was very, very delicate, very fine, like this (gesture). Then it rose up and formed what truly seemed like a luminous peacock, up above, and it remained like that. Then, from here (the chest), what looked like a sword of white light climbed straight up. It went up very high and formed a kind of expanse, a very vast expanse, which was like a c allthis lasted the longest. And then, in response, a veritable rain, like (no, it was much finer than drops) a golden lightwhite and goldenwith various shades, at times more towards white, at times more golden, at times with a tinge of pink. And all this was descending, descending into you. And here (the chest), it changed into this same deep blue light, with a powdering of green light inside itemerald green. And at that moment, when it reached here (the level of the heart), a number of little divinities of living golda deep, living goldcame, like this, and then looked at you. And just as they looked at you, there was the image of the Mother right at the very center of younot as she is commonly portrayed but as she is in the Indian consciousness Very serene and pure and luminous. And then that changed into a temple, and inside the temple there seemed to be an image of Sri Aurobindo and an image of me but living images in a powdering of light. Then it grew into a magnificent edifice and settled in with an extraordinary power. And it remained motionless.
   That is the representation of your japa.
  --
   And it shouldnt be difficult to keep that all the time.
   I didnt notice you being bothered by these things of the physical mind you had mentioned. However, I had first done this (gesture of cleansing the atmosphere), right at the beginning, so that nothing would come to disturb us Did you feel anything?
  --
   (Mother laughs heartily) Your japa is lovely. Oh, its a whole world thats forming, and its truly harmonious, powerful, beautiful. Its very good. If you like, well do this for a few moments from time to time. It was very how should I put it? very pleasant for me. It feels comfortable, a bit removed from all this porridge! I was very glad.
   If you want to prevent these disturbances in your physical mind, then when you sit for japa You know my Force, dont you? Well then, wrap it around you, like this, twelve times, from top to bottom.

0 1960-10-25, #Agenda Vol 01, #unset, #Zen
   all this happened just on the day X1 was leaving. So I told S to take the photograph and letter to X and tell him the story. X consulted some book, did a very short japa for a few seconds and said, Oh, hell come back before September 26, BUT inform Mother so that She may see to ft. therefore, I concentrated a little.
   About two weeks later (in other words, ten days or so before September 26), some more news the boys older brother, who lives in Ahmedabad (not Bombay), came to visit his mother, father and grandmo ther (theres also a grandmo ther), and he asked about his brother. He had come with a friend. Your brother has disappeared, they explained, we dont know what has happened to him. So the two of them decided to search for him: Well find him .
  --
   Sometime later (he doesnt know how long, for until he returned he had no sense of time), he woke up in a rather dark, low-roofed house way out in the country; there were five persons now, not four. They were busy eating, so he was careful not to budge. Mainly they were drinking (they have prohibition there). Four of them were already dead drunk. So he got up to have a look. The fifth one, whom he hadnt seen before (he must have been the chief), was not yet tot ally drunk; when he saw the boy stirring, he let out a fearful growlso the poor boy threw himself flat in the corner and lay stillhe waited. After awhile, the fifth one (after downing another bottle) was also dead drunk. So now that he saw them all fast asleep, he got up very cautiously and he said he ran for an hour and a half! A boy pummelled as he had been, who hadnt eaten for four days! I think thats a miracle.
   After running for an hour and a half, he found himself back at the Poona station, he doesnt know how. He caught a train back to Bombay, scarcely knowing how he managed it.
  --
   But unfortunately, this spread all over the Ashram, all over everyonea black cloud everywhere. It was rather troublesome!
   But some days later, a telephone c all: the boy was found in Ahmedabad and brought back to Bombay.
   The boys story is fantastic! Its fantastic. He was thin, gray, empty-headed. I no longer rec all all the details, but ultimately it was the same story: abducted from a railway station in the same way; he saw some people, an hypnotic state, and then no more recollection of what had happened to him, nothing at all. I dont know if they used a handkerchief on him as well, but he was hypnotized. They punched him also when he asked to eat. And after that, no more appetite! As if they removed all interest in eatingeven when there was food, he didnt touch it. And absolutely empty-headed.
   However, he rec alls them repeatedly telling him this: You have no family; that name is not yours; you are c alled by such-and-such-a-name (they gave him another name); you are all alone and depend exclusively upon us. But then, probably this boy had a slightly deeper consciousness, for although his brain did not seem to be working outwardly, something deep down was able to observe and remember.
   Fin ally, they had him work as a waiter in a sm all caf in Ahmedabad, near the station. One day it even happened that his brother and his brothers friend stopped by (he vaguely rec alls having seen them) but he was incapable of speaking to them or of getting them to recognize him. Another time, he tried to leave and headed towards the station, but after awhile he could no longer walk, he was suddenly stopped by something (he doesnt know what), and he had to go back. Thats how it wasquite a unique state. But one day, a friend of the brother stopped at this caf to drink something, and this same boy served him. He had changed a lot, but the other fellow recognized him all the same and asked, Whats your name? He saw that the boy seemed dazed and couldnt answer. So he didnt say anything but ran immediately to where the elder brother lived; they came back, took the boy into a corner and doused his face with seltzer water. It seems that then he started becoming more alive. Then they led him away and informed the police.
   I dont have any more details yet
  --
   I found out the details: this boy had to go to the station, but on his way, he went into a shoe store just next to the station to buy a pair of sandals. As he entered, he saw a man there choosing a pair of womens shoes for himself! This seemed strange to him: Whats this man doing buying and he WATCHEDsuddenly, nothing more. He lost consciousness and no longer knew what happened to him. And thats how the story begana man selecting womens shoes in a shop! He must do strange thingsprobably intention allyto attract peoples attention. Natur ally, out of curiosity, the boy started watching, and that was that all of a sudden, blank, nothing more! And long afterwards he found himself far away in a train with this man. Hes here now with his mother they came to thank me. Its he who gave me the details. Hes a nice boy, but all this has left him with some anxiety, especi ally when he speaks of it. Hes trying to forget. He told me hed like to join the army and asked my permission. The boy feels a need for force and he has the idea that to be part of such a force would be good for him. (Of course, he didnt tell me all this, hes not that conscious. But thats what he feels the need to be supported by an organization of force.) So I encouraged him. I told him it was a good idea. His mother wasnt very happy! She feared he was leaping from the frying pan into the fire!
   Another curious detail is that after having taken away all his appetite and having put him in the caf as a waiter, they told him, Now you must eat, so he tried to eat, and for four days he vomited up everything he put init was completely black! After that, he was able to start eating a little. Its a fantastic story!
   ***
  --
   But I was mainly interested by the fact that I felt the danger these people representednot because they were brigands, but because they had some powerbrigands with a power and from what I saw, it was not merely an hypnotic power. There must have been a tantric force in it, otherwise they would not have been so powerful, and especi ally so powerful from a distance. I had said to myself, They MUST be caught. Which was why (the Force kept on working, you see). And yesterday, the newspaper said that a gang of five men, eight women and half a dozen children had been arrested by the police in allahabad for using what the newspaper c alled mesmeric means to rob people, attack them, etc. (They were operating in Poona, Bombay and Ahmedabad, but they were caught in allahabad). Probably when they realized that the boy was gone, they got frightened and fled to the North. And they were arrested in allahabad I had made a very strong formation and had said, They MUST be caught.
   As of now, I have no other news Theyve been caught, so they cant do any wrong OUTWARDLY, but still their power is there. Were going to have to be And everyone here says the same thinglike a black veil of unconsciousness that has f allen upon us. Even those who arent accustomed to such things have felt it. Im presently cleaning the whole placeits not easy. Everything is upside down.
   I had X informed. But I didnt tell him my difficulty (this mantra they threw on me to kill me), I didnt speak of that at all. For he had insisted, from the beginning he had said, Mother must see to it, only Mothers grace can save them. And I understood their attack came just at the time of Durga Puja, so I understood that Durga had to intervene. So thats the story.
   Things are not going so well for X either; everywhere its grating. It was probably very important I am hopeful that it can bring some change.
  --
   I also saw him that night. You fools with your sm all crackers, he said, I will show you what real crackers are!6and those flashes of lightning, such an astonishing violence Oh, he proclaimed all kinds of things, disasters, what not But these are very complex matters and its better not to go into detail.
   (Some days later, Mother added the following:)
  --
   I looked and saw the realm which is under the influence of thought the power of thought on the body is tremendous! You cannot imagine how tremendous it is. Even a subconscious or sometimes unconscious thought acts and provokes fantastic results! Ive studied this. Ive been studying it IN DETAIL for the last two yearsits incredible! If I had the time one day to explain all this, it would be interesting.
   Even tiny, the tiniest mental or vital reactionsso tiny that to our ordinary consciousness they dont appear to have the LEAST importanceact upon the bodys cells and can create disorders You see, when you observe carefully, you suddenly become aware of a very slight uneasiness, a mere nothing (when youre busy, you dont even notice it), and then if you follow this uneasiness to see what it is, you perceive that it comes from something quite imperceptible and insignificant to our active consciousness but its enough to create an uneasy feeling in the body.
  --
   Only, there is all that comes from outside thats what is most dangerous. Constantly, constantlywhen you eat, you catch it oh, what a mass of vibrations! The vibrations of the thing you eat when it was living (they always remain), the vibrations of the person who cooked it, vibrations of all the time, all the time, they never stopyou breathe, they enter. Of course, when you start talking to someone or mixing with people, then you become a bit more conscious of what is coming, but even just sitting still, uninvolved with othersit comes! There is an almost total interdependenceisolation is an illusion. By reinforcing your own atmosphere (Mother gestures, as if building a w all around her), you can hold these things off TO A CERTAIN EXTENT, but simply this effort to keep them at a distance creates (Im thinking in English and speaking in French) disturbances.8 Anyway, now all this has been SEEN.
   But I know in an absolute way that once this whole mass of the physical mind is mastered and the Brahmic consciousness is brought into it in a continuous way, you CAN you become the MASTER of your health.
  --
   Whereas whatever the effort, whatever the difficulty, whatever time it takes, whatever number of lives, you must know that all this doesnt matter: you KNOW you ARE the Master, that the Master and you are the same. all thats necessary is to know it INTEGR allY, and nothing must belie it. Thats the way out.
   When I tell people that their health depends on their inner life (an intermediate inner life, not the deepest), its because of this.
  --
   When I say to someone, I sh all take care of you, do you know what I do? I join his body to mine. And then all the work is done in me (as far as possibleessenti ally its possible, but there is a relativity because of time; but as far as possible ). So I find it very interesting to make cross-references and find out the results of my interventionnot so I can boast (theres nothing much to boast about), but for the sake of the SCIENTIFIC study of the problem: to know how to proceed, how to discriminate, what is active and what isnt, what are the guide lines, etc.
   And even if at the moment you dont feel very good, you are able to say, It doesnt matter; what we have to do, well do (this fear of not being able to do what has to be done is the most irksome), if at that moment you can sincerely say to yourself, No, I trust in the Divine Grace no, I will do what I have to do, and Ill be given the power to do it, or the power to do it will be created in me then that is the true attitude.
  --
   Original English. This happened at the time of 'Deepavali,' the Festival of Light, when people throughout India set off all kinds of fireworks.
   Which is why we are not publishing it.

0 1960-10-30, #Agenda Vol 01, #unset, #Zen
   As soon as the meditation began, I started seeing quite familiar scenes from ancient Egypt. And you, you looked a little different, but quite similar all the same The first thing I saw was their god with a head like this (gesture of a muzzle), with a sun above his head. A dark animal head with I know it VERY WELL, but I dont remember exactly which animal it is. One is a hawk,1 but the other has a head like (Mother makes the same gesture)
   Like a jackal?
  --
   But I found this interesting, so I began looking, and I LIVED the scene, all kinds of scenes of initiation, worship, etc., for quite some time. When that lifted, a light much stronger than the last time (during the last meditation) came down, in a wonderful silence. (I might add that the first thing I did, at the beginning, was to try to establish a silence around you, to insulate you from other things so as to keep your mind quiet; it kept jumping a little, but once this light came down ) And it came down with a very hieratic quality and (how can I put this?) Egyptian in charactervery occult, very occult, very, very distinct, very specific, like this (gesture indicating a block of silence descending).
   And then there came a long moment of absolutely motionless contemplation with something that now escapes meit may come back.
   Then suddenly I went into a little trance. And in it I saw you, but you were physic ally, you were on one plane, and then I saw another man on a different plane (I saw him quite concretely; he was rather t all, broad-shoulderednot so t all as broad, with a dark, European suit). And he took your hands and started shaking them enthusiastic ally!but you were quite indifferent, just as you are now, dressed in Indian fashion and sitting cross-legged. He took both your hands and started shaking them! And then I distinctly heard the words: Congratulations, its a great success!it had to do with your book.3 And at the same time, I saw all sorts of people and things who were touched by your book all kinds of people, obviously French, or Westerners in any case women, men. There was even one woman (she must have been an actress or a singer or anyway, someone whose life was she was even dressed for the stage, with some kind of tightsa beautiful girl!) and she said to someone, Ah, it has even given me a taste for the spiritual life! It was extremely interesting all kinds of things of this nature. And then once again I came out of this trance and In the end, I tried to do some certain thing for you and it turned out well. It turned out quite well.
   But then, just before that, there was this powdering of golden light coming down. And as it descended, it was white with a touch of gold (but it was white) and it came down in a column, with such POWER! And then, just at the end, this powdering of gold came and settled into this white light which had remained there the whole timeoh, it was so abundant. A great power of realization. I had a hard time coming out of it! At the start, I had decided to come out of it at half past, so I came out, but still not completely
  --
   The physical vibration is important. The circumstances relating to the work of transformation make the physical vibration important. I feel it, for as soon as I want to do something with someone on the physical plane (physical, mind you), it all comes into the body. And the body is simply seized I see that absolutely physical vibrations are being used all the time. Its re ally so different. all the work which is done at a distance (gesture indicating action stemming from the mind)it acts, of course, but
   You know, even now, all this (Mother touches her body, her hands) feels so vibrant and alive that its difficult to sense its limits as if it extends beyond the body in all directions. It no longer has any limits.
   But its still not luminous in the dark. What is norm ally luminous in the dark is something else I had that when I was working with Theon (after returning to France, we had group meditationsthough he didnt c all it meditation, he c alled it repose, and we used to do this in a darkened room), and there was it was like phosphorescence, exactly the color of phosphorescent light, like certain fish in the water at night. It would come out [of the body], spread forth, move about. But that is the vital, it originates in the vital. It is a force from above, but what manifests is vital. Whereas now it is absolutely, clearly the golden supramental light in an extraordinary pulsation, vibrant in intensity But probably it still lacks a what Theon used to c all density, an agent that enables it to be seen in the dark and then it would be visibly gold, not phosphorescent.
  --
   And the experience just now (during meditation) was somehow mixed with what I usu ally see at night (it was not a combinationor maybe it was a combination ), for it had that same light It was a kind of powdering, even finer than tiny dotsa powdering like an atomic dust, but with an EXTREMELY intense vibration but without any shifting of place. And yet its in constant motion Something shifting about within something that vibrates on the same spot without moving (something does move, but its subtler, like a current of tremendous power which passes through a milieu that doesnt move at all: rather, it vibrates on the same spot with an extreme intensity). But I dont exactly know how it is different from the present experience It becomes less golden at night, the gold is less visible, whereas the other colorswhite, blue and a sort of pinkare much more visible.
   Oh, now I remember! It was PINK during the second phase, just afterwards, after Egypt! Oh, it was like like at the end of a sunrise when it gets very clear and luminous. A magnificent color. And it kept coming down and down, in a flood that part was new. Its something I see very rarely. It was not there at all the last time we meditated together. And it came filled with such a joy! Oh! It was absolutely ecstatic. It lasted quite a long time. And from there I went into this trance where I saw (laughing) that man congratulating you! I heard him say (his voice is what roused me from my trance, and then I saw him), Congratulations, its a great success! (Mother laughs)
   Its good. Well have these little meditations from time to time. For me, its pleasant, for I have neither to restrict nor contain nor veil myself. Its nice.
  --
   Is that all? You have nothing to tell me, nothing to ask?
   Im counting above all on your force to put my body back in order.
   Yes, of course! But to be put back in order, it must become a bit stronger. The more fragile you are, the more it breaks down.
   all I know is that HERE you must be very careful not to weaken the bodys resistance (I dont just mean in India, but here in the Ashram). Here, its important the base must be solid, for otherwise its difficult. The more the Force descendsas it has just now descended the more the body must be rather square. Its important.
   Ive tried everything, you know, from complete fasting to a meat dieteverything, everything. Well, I noticed that you can have pleasant experiences while fasting, but its not good, it shouldnt be donethese are all old ideas. No, the body must be solid, solid otherwise
   (Mother gives the disciple a carnation, named by her Collaboration)

0 1960-11-05, #Agenda Vol 01, #unset, #Zen
   all these memories (actu ally theyre rather pictures) seem to be coming forward to show themselves with all the knowledge, truth and HELP they represent; they come to say, There! You see, this is the origin of thata whole curve. Then once Ive seen it, its gone.
   One day, as an experiment, I tried to remember something from the past, for I was interested in what it contained; I triedimpossible! It had been cleaned out, it was gone. So I understood that these things come, they show themselves (you have to be ATTENTIVE and know what purpose they have served) and then they go away.
   I have so tot ally forgotten a whole world of incidents and events that when someone reminds me of something (the people around me have lived with me, so theyve seen things and remember them), I get the feeling that they are speaking of someone or something elseit no longer has any connection with me at all. And its the same with everything, whether near or far, which has brought to my consciousness whatever it had to bring, lost its utility anddisappeared. Only, these memories probably still have some utility for the others, so they remain. But for me its completely erased, absolutely, as if it had never been.
   Its the only way to forget.
   People often try to forget the past, but it doesnt work. Only once it has brought all the lessons that it was meant to bring into your life (its decanted, so you see the thing in its deepest truth), is its utility finished, and it disappears.
   I am convinced that at heart Karma is simply all the things we havent used in the true way that we drag along behind us If tot ally and clearly we have learned the lesson which each event or each circumstance ought to have brought, then its finished, its utility is gone and it dissolves.
   Its an interesting experience to follow and observe.

0 1960-11-08, #Agenda Vol 01, #unset, #Zen
   He lives in a region which is largely a kind of vital vibration which penetrates the mind and makes use of the imagination (essenti ally its the same region most so-c alled cultured men live in). I dont mean to be severe or critical, but its a world that likes to play to itself. Its not re ally what we could c all histrionics, not thatits rather a need to dramatize to oneself. So it can be an heroic drama, it can be a musical drama, it can be a tragic drama, or quite simply a poetic drama and ninety-nine times out of a hundred, its a romantic drama. And then, these soul states (!) come replete with certain spoken expressions (laughing) Im holding myself back from saying certain things!You know, its like a theatricals store where you rent scenery and costumes. Its all ready and waitinga little c all, and there it comes, ready-made. For a particular occasion, they say, Youre the woman of my life (to be repeated as often as necessary), and for another they say Its a whole world, a whole mode of human life which I suddenly felt I was holding in my arms. Yes, like a decoration, an ornament, a nicetyan ornament of existence, to keep it from being flat and dull and the best means the human mind has found to get out of its tamas. Its a kind of artifice.
   So for persons who are severe and grave (there are two such examples here, but its not necessary to name them) There are beings who are grave, so serious, so sincere, who find it hypocritical; and when it borders on certain (how sh all I put it?) vital excesses, they c all it vice. There are others who have lived their entire lives in a yogic or religious discipline, and they see this as an obstacle, illusion, dirtyness (Mother makes a gesture of rejecting with disgust), but above all, its this terrible illusion that prevents you from nearing the Divine. And when I saw the way these two people here reacted, in fact, I said to myself, but you see, I FELT So strongly that this too is the Divine, it too is a way of getting out of something that has had its place in evolution, and still has a place, individu ally, for certain individuals. Natur ally, if you remain there, you keep turning in circles; it will always be (not etern ally, but indefinitely) the woman of my life, to take that as a symbol. But once youre out of it, you see that this had its place, its utilityit made you emerge from a kind of very animal-like wisdom and quietude that of the herd or of the being who sees no further than his daily round. It was necessary. We mustnt condemn it, we mustnt use harsh words.
   The mistake we make is to remain there too long, for if you spend your whole life in that, well, youll probably need many more lifetimes. But once the chance to get out of it comes, you can look at it with a smile and say, Yes, its re ally a sort of love for fiction!people love fiction, they want fiction, they need fiction! Otherwise its boring and all much too flat.
   all this came to me yesterday. I kept Z with me for more than half an hour, nearly 45 minutes. He told me some very interesting things. What he said was quite good and I encouraged him a great dealsome action on the right lines which will be quite useful, and then a book unfortunately mixed with an influence from that artificial world (but actu ally, even that can be used as a link to attract people). He must have spoken to you about this. He wants to write a kind of dialogue to introduce Sri Aurobindos ideasits a good idealike the conversations in Les Hommes de Bonne Volont by Jules Romain. He wants to do it, and I told him it was an excellent idea. And not only one typehe should take all types of people who for the moment are closed to this vision of life, from the Catholic, the fervent believer, right to the utmost materialist, men of science, etc. It could be very interesting.
   This is what you see in life, its all like thateach thing has its place and its necessity. This has made me see a whole current of life I was very, very involved with people from this milieu during a whole period of my existence and in fact, its the first approach to Beauty. But it gets mixed.
   (Mother remains silent a moment)
  --
   Its an approach which is not at all mental nor intellectual nor (God knows!) moral in the leastno notion of Good or Evil nor any of those things, absolutely none of that. Theres a moment in life when you begin thinking a little and you see all this from an over all or universal point of view in which all moral notions completely disappearFOR ANOTHER REASON. This experience with Z reminded me of a certain way of approaching Beauty that enables you even to find it in what appears dirty and ugly to the common vision. It is She trying to express herself in this something which to the common vision is ugly, dirty, hypocritical. But of course, if you yourself have striven assiduously and have greatly held yourself in, then you look at it reprovingly.
   From my earliest childhood, instinctively, I have never felt the slightest contempt or how should I say (well, well! I was thinking in English) shrinking or disapproval, severe criticism or disgust for the things people c all vice.
  --
   I have experienced all kinds of things in life, but I have always felt a sort of lightso INTANGIBLE, So perfectly pure (not in the moral sense, but pure light!)and it could go anywhere, mix everywhere without ever re ally getting mixed with anything. I felt this flame as a young childa white flame. And NEVER have I felt disgust, contempt, recoil, the sense of being dirtiedby anything or anyone. There was always this flamewhite, white, so white that nothing could make it other than white. And I started feeling it long ago in the past (now my approach is entirely differentit comes straight from above, and I have other reasons for seeing the Purity in everything). But it came back when I met Z (because of the contact with him)and I felt nothing negative, absolutely nothing. Afterwards, people said, Oh, how he used to be this, how he used to be that! And now look at him! See what hes become! Someone even used the word rotten that made me smile. Because, you see, that doesnt exist for me.
   What I saw is this world, this realm where people are like that, they live that, for its necessary to get out from below and this is a wayits a way, the only way. It was the only way for the vital formation and the vital creation to enter into the material world, into inert matter. An intellectualized vital, a vital of ideas, an artist; it even fringes upon or has the first drops of Poetrythis Poetry which upon its peaks goes beyond the mind and becomes an expression of the Spirit. Well, when these first drops f all on earth, it stirs up mud.
  --
   But since Zs visit yesterday, and this morning on the balcony Oh, its so I had already seen this long agothis whole milieu that is not very pretty and I had said, Well, its all right, thats how it is, and I didnt discuss it further: Thats how it is, and absolutely the whole world belongs to the Lord IS the Lord! And the Lord made it so, and the Lord wants it so, and its quite all right. Then I put it aside. But with his visit yesterday, it found its placesuch a smiling place. And theres a whole world of things of life which have found their true place in this waywith a smile!
   (silence)
  --
   How strange it is! You have the feeling of ascending, of a progress in consciousness, and everything, all the events and circumstances of life follow one another with an unquestioning logic. You see the Divine Will unfolding with a wonderful logic. Then, from time to time, there appears a little set of circumstances (either isolated or repeated), which are like snags on the way; you cant explain them, so you put them aside for later on. Some such accidents have been quite significant, but they dont seem to follow this ascending line of the present individuality. Theyre scattered along the way, sometimes repeated, sometimes only once, and then they vanish. And when you go through such an experience, you sense that they are things put aside for later on. And then, all of a sudden (especi ally during these last two years when I have again descended to take all that up), all of a sudden, one after another, all these snags return. And they dont follow the same curve; rather, its as if suddenly you reach a certain state and a certain impersonal breadth that far surpasses the individual, and this new state enters into contact with one of those old accidents that had remained in the deepest part of the subconscientand that makes it rise up again, the two meet in an explosion of light. Everything is explained, everything is understood, everything is clear! No explanation is needed: it has become OBVIOUS.
   This is entirely another way of understandingits not an ascent, not even a descent nor an inspiration it must be what Sri Aurobindo c alls a revelation. Its the meeting of this subconscious notationthis something which has remained buried within, held down so as not to manifest, but which suddenly surges forth to meet the light streaming down from above, this very vast state of consciousness that excludes nothing and from it springs forth a lightoh, a resplendence of light!like a new explanation of the world, or of that part of the world not yet explained.
  --
   If you werent there, all these things would never get said.
   I dont know why. I dont know why I wouldnt say them. But I know why I say them to you I already gave you a hint. 3 I told you, didnt I, that there was a reason.
  --
   And, even with Sri Aurobindo, even with him I didnt speak of these things for I wouldnt waste his time, and I found it quite useless to burden him with all this. I would tell him I always described my visions and experiences at night I always recounted that to him. And he would remember (I myself would forget; the next day, the whole thing would be gone), he would remember; then sometimes, long afterwards, even years afterwards, he would say, Ah, yes! You had seen that back then. He had a wonderful memory. While myself, I would already have forgotten. But those were the only things I told him, and even then only when I saw that it had a very sure, very superior quality. I didnt bother him with a whole jumble of words. But otherwise . even Nolini,4 who understands well I never, never felt even the (its not the need) not even the POSSIBILITY.
   I dont want to tell you this too precisely, to expand on it, for these things cannot be explained. I want you tonot know nor think it, but feel it suddenly, like a little electric shock within that leaps forth.
  --
   Thats it, exactly. Its what I was telling you, that its not the result of any effort In fact, sometimes it comes all by itself when youre no longer thinking about it. Maybe Ill be able to help you one day.
   Mother is referring to traditional tantrism.
   Later coming back to the experience She has just described, Mother added the following: 'It's a very interesting experience. It's a very powerful lever for abolishing the moral point of view in its narrowest forms. And this is precisely what I encounter all the time in peopleyou see, all those who make a spiritual effort bring me truckloads of morality!'
   Original English.

0 1960-11-12, #Agenda Vol 01, #unset, #Zen
   And just a while ago some volcanoes erupted, so the sea rose and swept away all kinds of things in Japan and all along its path, but it didnt come all the way to India. When I was in Japan, one island was sw allowed up just like that, along with its 30,000 inhabitants, glub!
   You see, it amuses them; its the way these beings amuse themselvesonly its on another scale, thats all. They look at us like ants, so whats it matter to them! If they dont like it, too bad for them. Only, ants cant protest, or at least we dont understand their protests! Whereas when we ourselves protest, we can make ourselves heard. We have the means to make ourselves heard.
   We can be heard?
   Certainly, we CAN be heard. So far I never said anything. It even surprised me, for I had never paid it any attention, I was quite away from all that: its raining?so what, its raining, it happens. Its not raining?so what, its not raining, its the same thing. And then gradu ally people started mentioning that should it continue, they wouldnt be able to do their exercises, and they wouldnt be ready for December 2.1 Then I started receiving desperate lettersone person even told me he was doing his puja underwater! So I answered by saying, Take it as the Lords blessing but Im not sure he appreciated it! And then I learned that 200 houses [in the Ashram]200!are leaking. Natur ally, each one is in a great hurryits terribly urgent! So perhaps I sh all file a complaint and ask them what they mean by this!
   Actu ally, if communications are interrupted, it can be troublesome Let us see.
  --
   Speaking of which, I looked at Ts most recent questions on the Aphorisms again. all these children havent the least sense of humor, so Sri Aurobindos paradoxes throw them into a kind of despair! The last aphorism went something like this: When I could read a wearisome book from one end to the other with pleasure, then I knew I had conquered my mind.2 So T asked me How can you read a wearisome book with pleasure?!! I had to explain it to her. And on top of that, I have to take on a rather serious tone, for were I to reply in the same ironic fashion, they would be tot ally drowned! It throws them into a terrible confusion!
   Its a lack of plasticity in the mind, and they are bound by the expression of things; for them, words are rigid. Sri Aurobindo explained it so well in The Secret of the Veda; he shows how language evolves and how, before, it was very supple and evocative. For example, one could at once think of a river and of inspiration. Sri Aurobindo also gives the example of a sailboat and the forward march of life. And he says that for those of the Vedic age it was quite natural, the two could go together, superimposed; it was merely a way of looking at the same thing from two sides, whereas now, when a word is said, we think only of this word all by itself, and to get a clear picture we need a whole literary or poetic imagery (with explanations to boot!). Thats exactly the case with these children; theyre at a stage where everything is rigid. Such is the product of modern education. It even extracts the subtlest nuance between two words and FIXES it: And above all, dont make any mistake, dont use this word for that word, for otherwise your writings no good. But its just the opposite.
   (silence)
  --
   But its explained very well in Savitri! all these things have their laws and their conventions (and truly speaking, a re ally FORMIDABLE power is needed to change anything of their rights, for they have rightswhat they c all laws) Sri Aurobindo explains this very well when Savitri, following Satyavan into death, argues with the god of Death.3 Its the Law, and who has the right to change the Law? he says. And then comes this wonderful passage at the end where she replies, My God can change it. And my God is a God of Love. Oh, how magnificent!
   And by force of repeating this to him, he yields She replies in this way to EVERYTHING.
   Its all right for winning a Victory, but not for stopping the rain for one day!
   So Im trying to come to an understanding, to reach an agreement these are very complicated matters (!). For its a whole totality You see, we are trying something here which re ally is contrary to all those laws and practices, something which disturbs everything. So they propose things that have me advancing like this (sinuous motion), without disturbing things too much, and without having to c all in forces (Mother makes a gesture of a lance thrust into the pack) forces a bit too great, which may disturb things too much. Like that, we can keep tacking back and forth.
   A while ago You know that I have TREMENDOUS financial difficulties. In fact, I have handed the whole matter over to the Lord, telling Him, Its your affair; if you want us to continue this experience, well, you must provide the means. But this upsets some of them, so they come along with all kinds of suggestions to keep me from having to to resort to something so drastic. They suggest all kinds of things; some time ago they said, What about a good cyclone, or a good earthquake? A lot of damage to the Ashram, a public appeal that would bring in some funds! (Mother laughs) Yes, its of this order! And its all quite clear and definitewe have veritable conversations!
   I listen, I answer. Its not satisfactory! I told them. But theyve kept to their idea, they like it. When that first storm came some time back (you remember, with those terrible bolts of lightning and that asuric being P.K. saw and sketched): Dont you want us to destroy something? I got angry. But it was This influence was so close and acute that it gave you goose bumps! The whole time the storm lasted, I had to hold on tight in my bed, like this (Mother closes her fists tight as in a trance or deep concentration), and I didnt movedidnt movelike a a rock during the entire storm, until he consented to go a bit further away. Then I moved. And even now, it comesfrom others (theres not just one, you see, there are many): How about a good flood? A roof collapsed the other day with someone underneath, but he was able to escape. So roofs are collapsing, houses Arouse public sympathy, we must help the Ashram! Its no good, I said. But maybe thats whats responsible for this interminable rain. And they offer so many other things oh, what they parade past me! You could write books on all this!
   But gener ally and this is something Theon had told me (Theon was very qualified on the subject of hostile forces and the workings of all that resists the divine influence, and he was a great fighteras you might imagine! He himself was an incarnation of an asura, so he knew how to tackle these things!); he was always saying, If you make a VERY SM all concession or suffer a minor defeat, it gives you the right to a very great victory. Its a very good trick. And I have observed, in practice, that for all things, even for the very little things of everyday life, its trueif you yield on one point (if, even though you see what should be, you yield on a very secondary and unimportant point), it immediately gives you the power to impose your will for something much more important. I mentioned this to Sri Aurobindo and he said that it was true. It is true in the world as it is today, but its not what we want; we want it to change, re ally change.
   He wrote this in a letter, I believe, and he spoke of this system of compensation for example, those who take an illness on themselves in order to have the power to cure; and then theres the symbolic story of Christ dying on the cross to set men free. And Sri Aurobindo said, Thats fine for a certain age, but we must now go beyond that. As he told me (its even one of the first things he told me), We are no longer at the time of Christ when, to be victorious, it was necessary to die.
  --
   Sri Aurobindo has explained it in Savitri. Only when Divine Love has manifested in all its purity will everything yield, will it all yieldit will then be done.
   Its the only thing that can do it.
  --
   On a sm all scale, in very sm all details, I feel that of all the forces, this is the strongest. And its the only one with a power over hostile wills. Only for the world to change, it must manifest here in all its fullness. We have to be up to it
   Sri Aurobindo had also written to the effect, If Divine Love were to manifest now in all its fullness and totality, not a single material organism would but burst. So we must learn to widen, widen, widen not only the inner consciousness (that is relatively easyat least feasible), but even this conglomeration of cells. And Ive experienced this: you have to be able to widen this sort of cryst allization if you want to be able to hold this Force. I know. Two or three times, upstairs (in Mothers room), I felt the body about to burst. Actu ally, I was on the verge of saying, burst and be done with. But Sri Aurobindo always intervened all three times he intervened in an entirely tangible, living and concrete way and he arranged everything so that I was forced to wait.
   Then weeks go by, sometimes even months, between one thing and another, so that some elasticity may come into these stupid cells.
  --
   But three times now, Ive re ally felt that I was on the verge of f alling apart. The first time it brought a fever, a fever so I dont know, as if I had at least 115!I was roasting from head to toe; everything became red hot, and then it was over. That was the day when suddenlysuddenly I was You see, I had said to myself, all right, you must be peaceful, lets see what happens, so then I brought down the Peace, and immediately I was able to pass into a second of unconsciousness and I woke up in the subtle physical, in Sri Aurobindos abode.4 There he was. And then I spent some time with him, explaining the problem.
   But that was re ally an experience, a decisive experience (it was many months ago, perhaps more than a year ago).
  --
   I have quite the feeling that I myself do nothing at all, absolutely nothing. The only thing I do is this (gesture of offering upwards), constantly this, in everythingin thoughts, feelings, sensations, in the bodys cells, all the time: You, You, You. Its You, its You, its You Thats all. And nothing else.
   In other words, a more and more complete, a more and more integral assent, more and more like this (gesture of letting herself be carried). Thats when you have the feeling that you must be ABSOLUTELY like a child.
  --
   The actual aphorism reads: 'When I read a wearisome book through and with pleasure, yet perceived all the perfection of its wearisomeness, then I knew that my mind was conquered.'
   Yama: the god of Death. He is also the guardian of the Law.

0 1960-11-15, #Agenda Vol 01, #unset, #Zen
   I dont know if its due to Zs visit1 or simply if the time had come and things converged (because thats what gener ally happens), but a whole period of the past is coming up again and its not a purely personal past, for it includes all the acquaintances I used to have, a whole collection of things that represents not only my individual life but something rather collective (as it always is; each of us is always a collectivity but we arent aware of it, and if anything were taken away, it would unbalance the whole). A whole set of things that were absolutely wiped clean from the memory (it must have been buried somewhere in the subconscient or the semi-conscientin any case, something more unconscious than the subconscient), and it has all come back up. Oh, things such things If just two weeks ago someone had asked me, Do you remember that? I would have replied, No, not at all! And its coming from every side. Oh, such mediocrity! (mediocre in the way of consciousness, experiences and activities) and so gray, so dull, so flat! Only this morning, while getting ready for the balcony, I thought, Is it possible to live like that?!
   And then it became so clear that behind all this there was always the same luminous Presence, this Presence that is everywhere, always, watching over everything.
   And as I look now at the things of life, at people, at this totality, I see that its identic ally the same thing when seen from there, from that consciousness its so drab, dull, insipid, gray, uninteresting, lifeless Oh, all of life, WHATEVER IT IS, is like that when seen from that consciousness!
   So I understood that this must correspond to a certain realm of experience; I understood all those who say, If it has to be like this, if it can never be otherwise, then (this opposition, this abyss between a TRUE life, a TRUE consciousness, a TRUE activity, something living, powerful, fulfilling and life as it now is), if there must always be this difference between the physical expression as it is or as it can be in the present circumstances, and the true life, then For if despite everythingdespite this tremendous distance Ive covered in my life (these memories go back more than sixty years) and all the evolutionary effort upwards I have made since that time IN MATTER (Im not speaking of leaving Matter behind, but IN MATTER, IN action)if that doesnt further reduce this gap between the true consciousness and the possible material realization, then I understand I understand why people say, Its hopeless. (Of course, this hopeless is meaningless to me.)
   But I (how can I put this?) I lived their experience, I lived it; and even events which seem quite extraordinary when seen from afar, which is the way they appear to most people, even historical things which have furthered the earths transformation and its upheavals the crucial events, the great works, you might sayare woven from the SAME fabric, they are the SAME thing! When you look at all this from afar, on the whole it can make an impression, but the life of each minute, of each hour, of each second is woven from this SAME fabric, drab, dull, insipid, WITHOUT ANY TRUE LIFEa mere reflection of life, an illusion of lifepowerless, void of any light or anything that resembles joy in the least. Oh! if it has always to remain like that, then we dont want any of it.
   Such is the feeling it gives.
   For me its different, because I KNOW that it can and must become something else. But then all this Consciousness which is there and in which I live and which has this world vision must come forward and manifest in the vibration of EACH secondnot in a whole which looks interesting when seen from afar; it must enter the vibration of each second, the consciousness of each minute, otherwise
   (silence)
   How well I understand all those who dont know or to whom it hasnt been shown or revealed that we are GOING towards something else, that it WILL BE something else! Such a feeling of futility, stupidity, uselessness, and absolutely devoid of any any intensity, any life, any reality, any ardor, any soulbah! Its disgusting.
   While it was all coming up, I thought, How is this possible? For during those years of my life (Im now outside things; I do them but Im entirely outside, so they dont involve mewhether its like this or like that makes no difference to me; Im only doing my work, thats all), I was already conscious, but nevertheless I was IN what I was doing to a certain extent; I was this web of social life (but thank God it wasnt here in India, for had it been here I could not have withstood it! I think that even as a child I would have smashed everything, because here its even worse than over there). You see, there its its a bit less constricting, a bit looser, you can slip through the mesh from time to time to brea the some air. But here, according to what Ive learned from people and what Sri Aurobindo told me, its absolutely unbearable (its the same in Japan, absolutely unbearable). In other words, you cant help but smash everything. Over there, you sometimes get a breath of air, but still its quite relative. And this morning I wondered (you see, for years I lived in that way for years and years) just as I was wondering, How was I ABLE to live that and not kick out in every direction?, just as I was looking at it, I saw up above, above this (it is worse than horrible, it is a kind of Oh, not despair, for there isnt even any sense of feeling there is NOTHING! It is dull, dull, dull gray, gray, gray, clenched tight, a closed web that lets through neither air nor life nor lightthere is nothing) and just then I saw a splendor of such sweet light above itso sweet, so full of true love, true compassion something so warm, so warm the relief, the solace of an eternity of sweetness, light, beauty, in an eternity of patience which feels neither the past nor the inanity and imbecility of thingsit was so wonderful! That was entirely the feeling it gave, and I said to myself, THAT is what made you live, without THAT it would not have been possible. Oh, it would not have been possible I would not have lived even three days! THAT is there, ALWAYS there, awaiting its hour, if we would only let it in.
   (silence)
  --
   The rainy season expresses this state of things so well: a constant descent of luminous sweetness (sweetness is not the right wordthere must be a Sanskrit word for it, but this is all we have! ) in this endless gloom.
   ***
  --
   It all began the day I received the news of Zs arrival. all right, I thought, heres a chunk of life sent back to me for clarifying. I must work on it. But it didnt stop there Its strange how all this past had been swept clean I could no longer remember dates, I couldnt even remember when Z had been here before, I no longer knew what had happened, it had all been wiped cleanwhich means that it had all been pushed down into the subconscient. I didnt even know how I used to speak to him when I saw him, nothing, it was all gone. all that had remained alive were one or two movements or facts which were clearly connected to the psychic life, the psychic consciousness but just one or two or three such memories; all the rest was gone.
   So a whole slice of my life came back, but it didnt stop there! It keeps extending back further and further, and memories keep on coming, things that go back sixty years now, even beyond, seventy, seventy-five yearsthey are all coming back. And so it all has to be put in order.
   Its quite odd, for this was not a personal consciousness, it was not someone remembering his lifethis is what I found most interesting; what came were pieces, little chunks of lifes construction, a collection of people and circumstances. And it is impossible to separate the individual from all that is around him, its clear! It all holds together like (if you change one thing, everything is changed) it holds together like an agglomerated mass.
   I had seen this earlier from another angle. In the beginning, when I started having the consciousness of immortality and when I brought together this true consciousness of immortality and the human conception of it (which is entirely different), I saw so clearly that when a human (even quite an ordinary human, one who is not a collectivity in himselfas is a writer, for example, or a philosopher or statesman) projects himself through his imagination into what he c alls immortality (meaning an indefinite duration of time) he doesnt project himself alone but rather, inevitably and always, what is projected along with himself is a whole agglomeration, a collectivity or totality of things which represent the life and the consciousness of his present existence. And then I made the following experiment on a number of people; I said to them, Excuse me, but lets say that through a special discipline or a special grace your life were to continue indefinitely. What you would most likely extend into this indefinite future are the circumstances of your life, this formation you have built around yourself that is made up of people, relationships, activities, a whole collection of more or less living or inert things.
   But that CANNOT be extended as it is, for everything is constantly changing! And to be immortal, you have to follow this perpetual change; otherwise, what will natur ally happen is what now happensone day you will die because you can no longer follow the change. But if you can follow it, then all this will f all from you! Understand that what will survive in you is something you dont know very well, but its the only thing that can survive and all the rest will keep f alling off all the time Do you still want to be immortal?Not one in ten said yes! Once you are able to make them feel the thing concretely, they tell you, Oh no! Oh no! Since everything else is changing, the body might as well change too! What difference would it make! But what remains is THAT; THAT is what you must truly hold on to but then you must BE THAT, not this whole agglomeration. What you now c all you is not THAT, its a whole collection of things..
   Formerly, that was my first stepa long time ago. Now its so very different I wonder how it was possible to have been so tot ally blind as to c all that oneself at any moment in ones life! Its a collection of things. And what was the link by which that could be c alled oneself? Thats more difficult to find out. Only when you climb above do you come to realize that THAT is at work here, but it could work there as well, or as well here, or here, or here At times there is suddenly a drop of something (Oh, I saw that this morningit was like a drop, a little drop, but with SUCH an intense and perfect light ), and where THAT f alls it makes its center and begins radiating out and acting. THAT is what can be c alled oneselfnothing else. And THAT precisely is what enabled me to live in such dreadfully uninteresting, such nonexistent circumstances. And at the moment when you ARE that, you see how that has lived and how that has used everything, not only in this body but in all bodies and through all time.
   At the core, this is the experience; it is no longer knowledge. I now understand quite clearly the difference between the knowledge of the eternal soul, of life eternal through all its changes, and this CONCRETE experience of the thing.
   Its very moving.
   It was strange, this morning I came a few minutes late. (I blamed the clocks which werent working, but it wasnt the clocks which were to blame!) I was getting dressed when suddenly all this came upon me I had a moment of it may have lasted one or two minutes, just a few minutes, not long.Oh, the emotion I had during the experience was it was very absorbing.
   It was no longer this (that is, life as it is on earth) becoming conscious of That (the eternal soul, this portion of the Supreme as Sri Aurobindo said); it was the eternal soul seeing life in its own way but without separation, without any separation, not like something looking from above that feels itself to be different How strange it is! Its not something else, its NOT something else, its not even a distortion, not even Its losing its illusory quality as described in the old spiritualities thats not what it is! In my experience, there was there was clearly an emotion I cant describe it, there are no words. It wasnt a feeling, it was something like an emotion, a vibration of such TOTAL closeness and at the same time of compassion, a compassion of love. (Oh, words are so pitiful! ) One was this outer thing, which was the total negation of the other and AT THE SAME TIME the other, without the least separation between them. It WAS the other. So what was born in one was born in the other as well, in this eternal light. A sweetness of identity, precisely, an identity that was necessarily such total understanding with such perfect love but love says it poorly, all words are poor! Its not that; its something else! Its something that cannot be expressed.
   I lived that this morning, upstairs.
   And this body is oh, how feeble and how poor it is. all it finds to express itself are the tears that come to its eyes! Why?I dont know.
   It has a lot to do before it is strong enough to LIVE that.
   This was still there, like a sweetness, when I came to the balcony And the notion that people, objects, life, that all that are different is unthinkable! It is not possible. Even thought is so strange!
   (silence)

0 1960-11-26, #Agenda Vol 01, #unset, #Zen
   Not last night but the night before, I touched at least one of the causes (at that time it felt like THE cause) of a certain powerlessness to act directly on Matter You see, when the Will and the Power come, they are extremely effective everywhere UP TO A CERTAIN REGION (in other words, whether people are receptive or not, open or not, makes no differencewhen the Will is applied it is all-powerful UP TO a certain region) but once it arrives here, at the most material material, its efficacy depends on many thingsand a power which depends on something is no power! For a long, long time I have been searching for the reasons behind this powerlessness. Ive located a few, one after another, and upon these points there was an immediate effect. But some things resisted (oh, quite a number, in a number of ways), for example it had difficulty acting on illnesses, on the cells, on doubt (not mental doubt, but rather the doubt of the physical consciousness which cant accept certain things that seem impossible to itwhat Sri Aurobindo c alls disbelief,1 not a mental doubt, but the disbelief of the physical consciousness which cant accept what is contrary to its own nature and its own working). And as for illnesses, sometimes it has an immediate effect, but sometimes it drags on and has to follow its so-c alled normal course. On all these three points, I clearly felt that something was hampering it. These are the Enemys strongholds; all that doesnt want the Divine seizes upon it and even the working of the Power coming from above is obstructed, for when it must work here in the body, it is stopped or deformed or altered or diminished.
   all this goes on in the subconscient; these are things that were pushed out of the physical consciousness down into the subconscient, so theyre there and they come back up whenever they please.
   Two nights ago (no, three the night before Darshan), I had one of those experiences that that leaves you pensive the whole day
  --
   It was still there when I went down for Darshan, and in spite of all my will to be friendly and pleasant, I was like a rock, looking at that I cant speak of it now, for its the key to SOMETHING VERY GREAT.
   (silence)
  --
   I saw the thing, the experience took place, but sometimes it takes long for all the consequences to be worked out.2
   But immediately, the following dayDarshan dayas the thing developed (you see, something was working inside), I could again turn my attention to the people who were there. And oddly enough, just when you came, there was suddenly a kind of little shock, like an electric shock, and a spark leapt out. And at that moment the Power acted for perhaps a split second You see, there has been this bad karma, this old formation around you for a very long time, and it hadnt I rec all telling you several years ago, I sh all be able to cure such cases as yours only when the Supramental descends. And this feeling of incapacity, of something resisting, was still present, still aliveof not having the right power to dominate it. But just as you went by, for a second, there was this flash of like a spark when two electric wires touch. It was a golden spark, a resplendent lightzzzt! And it leapt out. Ah! I thought; its good.
  --
   Before I fell sick, I had a peculiar dream. I was here in the corridor, and someone quite dark came to tell me that Mother wanted me to change my work. And I rec all trying with all my might to ask him, But why, why? Fin ally you arrived. You were there at a table with some others. I was quite annoyed because all these people upset me, they were hindering me from being with you. And you said to me very clearly, Its time this gentleman goes. perhaps this gentleman represented a part of my being which had to disappear or change, but anyway you asked me to do something extremely difficultl felt a very great difficulty doing it. I even remember, in my dream, having left you for an instant, as if I wanted to leave the Ashram, then I must have walked up and down for a while. Fin ally, I must have made an enormous effort to come back and sit next to you on a bench which symbolic ally was very hard The next morning I woke up with the flu.
   So, its very simple. The sickness was due to one part of your being going faster than the rest. A part of the physical consciousness probably remained behind, and that created this imbalance and triggered the sickness.
  --
   That was the wonderful thing when we were together and all these hostile forces were fighting (they tried to kill me any number of times. He always saved me in an absolutely miraculous and marvelous way). But you see, this seemed to create very great BODILY difficulties for him. We discussed this a great deal, and I told him, If one of us must go, I want that it should be me.
   It cant be you, he replied, because you alone can do the material thing.3
   And that was all.
   He said nothing more. He forbade me to leave my body. Thats all. It is absolutely forbidden. he said. You cant, you must remain.4
   After that (this took place early in 1950), he gradu ally You see, he let himself f all ill. For he knew quite well that should he say I must go,5 I would not have obeyed him, and I would have gone. For according to the way I felt, he was much more indispensable than I. But he saw the matter from the other side. And he knew that I had the power to leave my body at will. So he didnt say a thing, he didnt say a thing right to the very last minute
  --
   Once or twice I heard certain things about him and I told him (for I told him all I saw or heard), and I said that I was that these suggestions were coming from the Enemy and that I was violently fighting against them. Then he looked at metwicehe looked at me, nodded his head and smiled. And thats all. Nothing more was said. How strange! I thought. And thats all. Then I myself must have forgotten. You see, he wanted me to forget.
   I only remembered afterwards.
  --
   And then things dont happen at all as they do in ordinary life for three or four minutes, sometimes five or ten minutes, Im a-bo-minably sick, with every sign that its all over.
   (silence)
   But its only to make me find the to make me go through the experience and to find the strength. And also to give the body this absolute faith in its Divine Realityto show it that the Divine is there and that He wants to be there and that He sh all be there. And its only at such moments as thesewhen logic ally, according to the ordinary physical logic, its all over that you can seize the key.
   You have to go right through everything without flinching.
  --
   Dont write all this down, erase it, because Ill speak of it lateronce its over, when Ive reached the end. I dont want it to f all into anyones hands by accident. And for you, keep it in your consciousness.
   (silence)
   Im telling you all this because of what happened the other day. Its with such experiences that the the true Power is acquired.
   And then, at the same time, some rather interesting things are happening. Imagine, X is starting to understand certain things that is, in his own way he is discovering the progress I am making; hes discovering it as a received teaching (through subtle channels). He wrote a letter to Amrita two or three days ago in which he translates in his own language, with his own words and his own way of speaking, exactly my most recent experiencesthings that I have conquered in a general way.
   This interests me, for these things do not at all enter through the mind (he doesnt receive a thing there, hes closed there). So in his letter he says that this thing or that is necessary (he describes it in his own words), and he adds, This is why we must be so grateful to have among us the the great Mother7 (as he puts it), the great Mother who knows these things.Good! I said to myself. (It had to do with something specific concerning the capacity for discrimination in the outside world, the different qualities and different functions of different beings, all of which depends on ones inner construction, as it were.) So I see that even this, even these physical experiences, is received (and yet I hadnt tried, I had never tried to make him receive it); it merely works like this, you see (gesture of a widespread diffusion), and the experience is veryhow should I say?drastic, with a kind of (power of radiation). Imperative.
   Original English.

0 1960-12-02, #Agenda Vol 01, #unset, #Zen
   A sort of unification is taking place [in you], as if you had become a more uniform whole within-without. I dont know how to explain thisit feels more unified, more organizeduniform. Not some parts more developed and others less so, some more luminous and others less so; its much more uniform, and uniform even in the vibration, a kind of re ally a uniformity in all its movements, responses, vibrations, light. And this kind of powdering of the new light which I see is much more widespread. Its as if everything, everything what is happening is re ally a work of unifyingstabilizing, unifying. And this powdering of golden light has completely enveloped you, with this same blue light in your japa, with different intensities of powerboth are there. Like a unifying of the consciousness, as if all the less receptive elements were starting to open, thereby creating a much more homogeneous whole. I dont know how your nights are, but
   Not very conscious.

0 1960-12-13, #Agenda Vol 01, #unset, #Zen
   This disbelief is the bedrock of the consciousness. And it comes with a (thought is too big a word for such an ordinary thing) a mental-physical activity which makes you (I am forced to use the word) think things and which always foresees, imagines or draws conclusions (depending on the case) in a way which I myself c all DEFEATIST. In other words, it automatic ally leads you to imagine all the bad things that can happen. And this occurs in a realm which is absolutely run-of-the-mill, in the most ordinary, restricted, banal activities of lifesuch as eating, moving in short, the coarsest of things.
   Its fairly easy to manage and control this in the realm of thought, but when it comes to those reactions that rise up from the very bottom theyre so petty that you can barely express them to yourself. For example, if someone mentions that so-and-so ate such-and-such a thing, immediately something somewhere starts stealing in: Ah, hes going to get a stomach-ache! Or you hear that someone is going somewhereOh, hes going to have an accident! And it applies to everything; its swarming down below. Nothing to do with thought as such!
  --
   For the last several days, Ive been at grips fighting with it. How can I stop this idiotic, coarse and above all defeatist automatism from constantly manifesting? Its truly an automatism; it doesnt respond to any conscious will, nothing. So what will it take to ? And its QUITE INTIMATELY related to the bodys illnesses (the old habits the body has of coming out of its rhythmic movement, of entering into confusion)the two things are very intimately linked.
   Im deep in the problem.
  --
   Mother may be alluding to the following passage from The Synthesis of Yoga: 'There is nothing to be done with this fickle, restless, violent and disturbing factor but to get rid of it whether by detaching it and then reducing it to stillness or by giving a concentration and singleness to the thought by which it will of itself reject this alien and confusing clement.'
   Cent. Ed., Vol. XX, p. 300.

0 1960-12-17, #Agenda Vol 01, #unset, #Zen
   Its beautiful, isnt it? Its all together, but its innumerable. Its ONE thing going in all directions. And what a color! The tree is glorious.
   Nature is a marvelous inventoreverything She does is beautiful. I dont believe that man has succeeded in producing anything so perfect. Later, its true, some new species were developed by him, but nevertheless Nature still remains the origin.
  --
   Even stones are beautiful; they are always beautiful in one way or another. When life appeared, there were some forms that were a little difficult, but not to that extent, not like certain human mental creations. Of course, there may have been some animal species which were rather but they were more monstrous than actu ally ugly. And most probably, it only seems like that to our consciousness. But the mind And its the same for all these ideas of sin, of wrong, of all thatits a falsehood. But it was man who invented falsehood, wasnt it? The mind invented falsehood: to deceive! to deceive! And its a curious fact that animals domesticated by man have also learned to lie!
   The curve
   Anyway, we have to go beyond all that.
   Beyond? Thats quite a task!
   So many people are satisfied with their falsehood, their ugliness, their narrowness, all of it. Theyre quite satisfied. When theyre asked to be something else
   This realm that Im now investigating, oh! I spend whole nights visiting certain places, and there I meet people I know here materi ally [in the Ashram]. So many are PERFECTLY satisfied with their their infirmities, their incapacities, their ugliness, their powerlessness.
  --
   Even last night I went down into it It was so gray and dull and phew! Banal, lifeless. When they are told that, they retort, No, not at all! Things are quite all right as they are, its you who is living in a dreamland!
   Well get out of it one day.
   But you cannot get out as long as it all seems quite natural to you. Whats most unfortunate is when you resign yourself to it. You realize this when you go back to earlier states of consciousness; you see that it all seemed, if not quite natural, at least almost inevitable thats how things are, you must take them as they are. And you dont even think about it; you take things as they are, you EXPECT them to be what they are; its the stuff of our daily lives, and it keeps repeating itself endlessly. And the only thing you learn is to hold on, hold on, not let yourself be shaken, to go right through it alland it feels endless, interminable, almost eternal. (However, once you understand what eternal is, you see that this CANNOT be eternal, for otherwise )
   But this particular state of endurancethis endurance that nothing can upsetis very dangerous. And yet its indispensable; for you must first accept everything before having the power to transform anything.
  --
   Its a sort of oscillationre ally, its so interestingbetween two extremes, one of which is the all-powerfulness and capital or primordial importance of the Physical, and the other its utter unreality.
   And its constantly going back and forth between the two (seesaw motion). And both are equ ally false, equ ally true.
   It goes back and forth between the two all the timea kind of curve like an electric arc between them; it goes up, it goes down, it f alls and then climbs back up. In a flash comes the clear vision that the universal realization will be achieved along with the perfection of the material, TERRESTRIAL world. (I say terrestrial, for the earth is still something unique; the rest of the universe is differentso this blown up speck of dust becomes of capital importance!) Then, at another moment, eternity for which all the universes are simply the expression of a second, and in which all this is a sort ofnot even an interesting game, but rather a breathing in and out, in and out And at such a moment, all the importance we give to material things seems so fantastic ally idiotic! And it goes in and out In this state, everything is obvious and indisputable. And in the other state, everything is obvious and indisputable. But between the two there is EVERY combination and every possibility.
   (silence)
  --
   And particularly, this sense of whats important and not important is something which vanishes, leaving no trace at all. You are left like that, with nothing. There is no SCALE in importance that is entirely our mental imbecility. Either nothing is important or EVERYTHING is EQU allY important.
   The speck of dust, there, which you sweep away, or ecstatic contemplationits all THE SAME.
   ***

0 1960-12-20, #Agenda Vol 01, #unset, #Zen
   For a while, there was a Muslim girl close to me (not a believer, but her origins were Muslim; in other words, she wasnt at all Christian) who had a special fondness for Santa Claus! She had seen pictures of him, read some books, etc. Then one year while she was here, she got it into her head that Santa Claus had to bring me something. He has to bring you something for Christmas, she told me.
   Try, I replied.
   I dont know what all she did, but she prayed to him to bring me money. She fixed a certain sum. And on Christmas Eve, exactly this sum was given to me! And it was a large sum, several thousand rupees. Exactly the amount she had specified. And it came on that very day in quite an unexpected way.
   I found it very interesting.
  --
   (Soon afterwards, concerning the last conversation of December 17a speck of dust which you sweep away, or ecstatic contemplation, Its all the same)
   If I could only note all this down Its been so interesting all morning, right from the starton the balcony, then upstairs while walking for my japa! And it was on this same theme (experience of the speck of dust) This habit people have (especi ally in India, but more or less everywhere among those who have a religious nature), this habit of doing all things religious with respect and compunction and no mixing of things, above all there should be no mixing; in some circumstances, at certain times, you MUST NOT think of God, for then it would be a kind of blasphemy.
   Theres the religious attitude, and then theres ordinary life where people do thingsworking, living, eating, enjoying life; they regard these as the essentials, and as for the rest, well, when theres time they think about it. But what Sri Aurobindo brought down, precisely I remember at Tlemcen, Theon used to say that there was a whole world of things, such as eating, for example, or taking care of your body, that should be done automatic ally, without giving it any importanceits not the time to think of things divine.(!) Thats what he preached. So you have the religious attitude of all the religious types, and then ordinary life I found both of them equ ally unsatisfactory. Then I came here and told Sri Aurobindo my feeling; I said that if someone is truly in union with the Divine, it CANNOT change no matter what he does (the quality of what youre doing may change, but the union cant change no matter what youre doing). And when he said that this was the truth, I felt a relief. And that feeling has stayed with me all through my life.
   And now, all these different attitudes which individuals, groups and categories of men hold are coming from every direction (while Im walking upstairs) to assert their own points of view as the true thing. And I see that for myself, Im being forced to deal with a whole mass of things, most of which are quite futile from an ordinary point of viewnot to mention the things of which these moral or religious types disapprove. Quite interestingly, all kinds of mental formations come like arrows while Im walking for my japa upstairs (Mother makes a gesture of little arrows in the air coming into her mental atmosphere from every direction); and yet, Im entirely in what I could c all the joy and happiness of my japa, full of the energy of walking (the purpose of walking is to give a material energy to the experience, in all the bodys cells). Yet in spite of this, one thing after another comes, like this, like that (Mother draws little arrows in the air): what I must do, what I must answer to this person, what I must say to that one, what has to be done all kinds of things, most of which might be considered most futile! And I see that all this is SITUATED in a totality, and this totality I could say that its nothing but the body of the Divine. I FEEL it, actu ally, I feel it as if I were touching it everywhere (Mother touches her arms, her hands, her body). And all these things neither veil nor destroy nor divert this feeling of being entirely this a movement, an action in the body of the Divine. And its increasing from day to day, for it seems that He is plunging me more and more into entirely material things with the will that THERE TOO it must be done that all these things must be consciously full of Him; they are full of Him, in actual fact, but it must become conscious, with the perception that it is all the very substance of His being which is moving in everything
   It was quite beautiful on the balcony this morning
  --
   Of course, if one is so unfortunate as to start thinking, its all over.
   (silence)

0 1960-12-23, #Agenda Vol 01, #unset, #Zen
   I sat down shortly before ten oclock for meditation. I was in my normal state and I was interested to see if there would be any difference from earlier times. And re ally, at first there was no difference at all. Then slowly, slowly, I felt this type of smiling and serene peace that I live in entering into the body. The cells are still not always conscious of it (sometimes they feel a sort of tension of life I dont know what to c all it). Theyre conscious of their existence and of what it means and of the Energy that is acting (yes, conscious of the Action and the Energy that acts), but during the meditation THAT descended and there was an extraordinary relaxation. Not the relaxation that comes with surrender,1 which I norm ally feel before sleeping, but the relaxation that comes from a kind of serene, immutable and eternal joy. At that moment the body felt it could remain like that forever! Oh, how nice I feel! it said. And as a matter of fact, Im not sure but I think he felt the meditation was over, whereas I was still I felt him stirring, so I stopped.
   There was a marked difference.
   For when something isnt right, a pressure always comes down on the body from above, the pressure of the descending Force. But in this case it wasnt that at all; rather, it was like this (Mother holds her palms upwards in an attitude of total surrender), but beatific in that it lives in itself, it is existence in itself and thats all.
   I came here in that state directly after the meditation, and when I sat down You see, I didnt even have the (natur ally there is no question of idea) I dont know, not even the instinct to pick up a flower for you, you understand? And when I sat down here, the consciousness of the column of Light started coming. There was no more personality, no more individuality: there was only a column of Light descending right into the very cells of the body and thats all.
   Then it gradu ally became conscious of itself, conscious of BEING this column of Light. And then the ordinary consciousness slowly returned.
  --
   Its interesting for me to come here soon after the meditation, for its as if I were objectivizing my experience. Otherwise Id be within, like that (gesture), and theres no longer any (you see, I say Ibut at that moment it doesnt exist!) and even THE BODY feels this way, a kind of immutable and beatific eternity, and thats all.
   I tell you, not even When I arrived, I said to you, My hands are empty; merely the contact with your atmosphere made me say it. But otherwise the my, the handsnone of it had any meaning.

0 1960-12-31, #Agenda Vol 01, #unset, #Zen
   X seemed happy about his visit this time. We had long meditations of half an hourhe never seemed to want to leave at all! There was above all a kind of extremely calm universalization. An absolute and universal calm in all the cells of the body. I dont know if it was only me, but it seemed he was in the same stateunable to move, quite content, smiling. Once I heard the clock chime, and as I thought it was time and that perhaps he was ready to leave, I looked; he had removed the mala3 that he wears around his neck and I found him doing japa. As soon as he saw me looking, he quickly put it back on!
   But whats most surprising is that with me, not a word, nothing, neither he nor I. And it seems to be just as comfortable for him as it is for me!
  --
   On the 6th, everyone will fin ally be gone. But tomorrow is going to be dreadful; I have to sit there for at least two hours distributing calendars. And on top of that, there are all these controversies over the music they play at the library each week. Some say that its very good, others that its very bad (the usual things). And each party has pleaded his case. They told me that theyll give me a concert at Prosperity4 so that I may judge for myself. Its all recorded. Im afraid it will be rather noisy For myself, I know quite well how to get out of it I think of something else! But its going to I can see it already. Didnt I tell you were in a chaos? Well, I have the feeling that this is going to beat all.
   How do you mean a chaos?
  --
   But its enough to take one step behind to come out of it all.
   Ill tell you about that Wait, we still have three minutes; I want to tell you one of my most recent visions (but its almost the same thing every night):
   I was in my home, somewherea world whose light is like a sun (golden with scarlet reflections); it was very beautiful. It was in a town, and my house was in that town. I wanted to take to someone some not presents, but things he needed. So I got everything together, prepared it all, and then loaded my arms with all the packages (I had taken my own time to arrange everything nicely), and I went out when the whole town was completely deserted there was not a soul on the streets. A complete solitude. And such a sense of well-being, of light and force! Yes, re ally a kind of felicity, for no reason. And instead of weighing me down, it seemed as if my packages were pulling me! They pulled me on in such a way that each step was a joy, like a dance.
   This lasted the whole time I was crossing the town. Then I came to a border, right at the beginning of another part where I was to take my packages; there, just a little below me, I saw a house under construction the house belonging to the person to whom I had to deliver these presents (the symbolism in all this, of course, is quite clear).
   As I approached the house, but still from some distance, I suddenly saw some men busy at work. Then instantly instantly this road which was so vast, sunlit and smoothso smooth to the feet oh, it became the top level of a scaffolding. And what is more, this scaffolding was not very well made, and the closer I came the more complicated it gotthere were planks jutting out, beams off balance. In short, you had to watch every single step to keep from breaking your neck. I began getting annoyed. Moreover, my packages were heavy. They were heavy and they so saddled my arms that I was unable to hold onto anything and had constantly to do a balancing act. Then I began thinking, My God, how complicated this world is! And just at that moment, I saw a young person coming along, like a young girl dressed in European clothes, with a hat on her head all black! This young person had white skin, but her clothes were black, and she wore black shoes on her sm all white feet. She was dressed all in blackblack, all in black. Like complete unconsciousness. She also came carrying packages (many more than me), and she came hopping along the whole length of the scaffolding, putting her feet just anywhere! My God, I said to myself, shes going to break her neck!But not at all! She was tot ally unconscious; she wasnt even aware that it was dangerous or complicateda total unconsciousness. But her unconsciousness is what allowed her to go on like that! I watched it all. Well, sometimes its good to be unconscious! Then she disappeared; she had only come to give me a demonstration (she neither saw me nor looked at me). And looking down at the workers, I saw that everything was getting more and more complicated, more and more, more and more and there wasnt even any ladder by which to get down. In other words, it was getting unbearable. Then something in me rebelled: Ah, no! Ive had enough of all thisits too stupid!
   And IMMEDIATELY, I found myself down below, relieved of my packages. And everything was perfectly simple. (I had even brought the packages along without realizing it.) all, all was in order, very neat, very luminous, very simplesimply because I had said, Ah, no! Ive had enough of this business! Why all these stupid complications!5
   But these are not dreams, they are types of activitymore real, more concrete than material life; the experience is much more concrete than ordinary life.
   I have had hundreds of such examples Its not always the same scene. The scenes are different, but the story is always the same the thing, in its truth, is absolutely luminous, pleasant, charming; then as soon as men get involved, it becomes an abominable complication. And once you say, No! Ive had enough of all thisits NOT TRUE! it goes away.
   There have been similar stories in dreams with X. I saw him when he was very young (his education, the ideas he had, how he was trained). And the same thing happened. I was with him but Ill tell you that another time6 And then at the end, Id had enough and I said, Oh, no! Its too ridiculous! and with that I left the house. At the door was a little squirrel sitting on his haunches making friendly little gestures towards me. Oh! I said, heres someone who understands better!
   But later I observed, I saw that this had helped drain him of all the weight of his past education. Very interesting Night after night, night after night, night after nightplenty of things! You could write novels about it all.
   'This wonderful world of Delight waiting at our gates for our c all, to come down upon earth.'
  --
   'It was his house, and it was rather complicated to enter. I was saying a mantra or japa when X came along; he had a ... a terribly reproachful air! Then he smelled my hands: 'It's a bad habit to wear perfume. (Mother laughs) You cannot live a spiritual life when you wear perfume.' then I looked at him and thought, 'My God, does he have to be so backward!' But it annoyed me, so I said, 'Very well, I'm going.' When I got near the door, he started saying, 'Is it true you have been married several times, and that you've been divorced?' Then a kind of anger entered me (laughing) and I told him, 'No, not just once, but twice!' Thereupon, I left. all the old ideas...
   After that was when I saw the little squirrel.'

0 1961-01-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother gives Satprem a rose.) This is the Tenderness of the Divine for for himself! The tenderness He has for his creation. Creation I dont like that word, as if it all were created from nothing! It is He himself, creating with all his tenderness. Some of these roses get quite big; theyre so lovely!
   And I am how to put it? Nothing we say is ever absolutely true, but, to stretch it a bit, while I am not worried, not perturbed, not discouraged, I feel I cant get anything done; I spend all my time, all my time, seeing people, receiving and answering lettersdoing nothing. I havent touched my translation1 for over a week. T. sent me her notebook with questions and I had it for two weeks before I found time to answer.2 Nothing is ready for the Bulletin except what you have done.
   Its a pity you have no time to do your work.
   Even the translation. You know, when I am tired and work on the translation I feel rested. But, oh, all these letters! Even the best of them are stupid. Anyway. When I came here just now there was someone waiting to see me I told him to come at 11: 00, and by then there will be 700 people waiting for me to come out. They are already gathered around the Samadhi.3
   Well, enough grumbling. Lets get to work.
  --
   The notebook in which a young woman disciple asked questions on Sri Aurobindo's Thoughts and Aphorisms. Later, Mother preferred answering verb ally Satprem's questions on the aphorisms. This allowed her to speak of her experiences freely without the restrictions imposed by a written reply. These 'Commentaries on the Aphorisms' were later parti ally published in the Bulletin under the title Propos. Here they are republished chronologic ally in their unabridged form.
   Where Sri Aurobindo's body lies, in the Ashram courtyard.

0 1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   The second step is to be POSITIVELY conscious of the supreme Goodness and Beauty behind all things and supporting all things, permitting them to exist. Once you have seen Him, you can perceive Him behind the mask and the distortioneven ugliness, even cruelty, even evil are a disguise for that Something which is essenti ally good or beautiful, luminous, pure.
   With this comes TRUE collaboration. For when you have this vision, this awareness, when you live in this consciousness, you also get the power to PULL That into the manifestation on earth and put it into contact with what, for the time being, distorts and disguises; thus the deformation and disguise are gradu ally transformed by the influence of the Truth behind.
  --
   Put this way, there is no need to bring the principle of love into our explanation. But if we want to know or understand the nature of the Force or Power that permits and accomplishes this transformation (speci ally in the case of evil, but for ugliness to some extent as well), we see that of all powers, Love is obviously the mightiest, the most integralintegral in that it applies to all cases. Its even mightier than the power of purification which dissolves bad wills and is, in a way, master over the adverse forces, but which doesnt have the direct transforming power; because the power of purification Must FIRST dissolve in order to form again later. It destroys one form to make a better one from it, while Love doesnt need to dissolve in order to transform: it has the direct transforming power. Love is like a flame changing the hard into the m alleable, then sublimating even the m alleable into a kind of purified vapor. It doesnt destroy: it transforms.
   Love, in its essence and in its origin, is like a white flame obliterating all resistances. You can have the experience yourself: whatever the difficulty in your being, whatever the weight of accumulated mistakes, the ignorance, incapacity, bad will, a single SECOND of this Lovepure, essential, suprememelts everything in its almighty flame. One single moment and an entire past can vanish. One single TOUCH of That in its essence and the whole burden is consumed.
   Its easy to understand how someone who has this experience can spread it and act upon others, since to have it you must touch the unique, supreme Essence of the whole manifestation the Origin and the Essence, the Source and the Reality of all that is; then you immediately enter the realm of Unity where there is no more separation among individuals: its a single vibration that can repeat itself endlessly in outer forms.2
   If you go high enough, you come to the Heart of everything. Whatever manifests in this Heart can manifest in all things. This is the great secret, the secret of divine incarnation in an individual form. For in the normal course of things, what manifests at the center is only realized in the outer form with the awakening and RESPONSE Of the will within the individual form. But if the central Will is constantly, permanently represented in one individual, he can then serve as an intermediary between that Will and all beings, and will FOR THEM. Whatever this being perceives and consciously offers to the supreme Will is replied to as if it came from each individual being. And if individuals happen to be in a more or less conscious and voluntary relationship with this representative being, their relationship increases his efficacy and the supreme Action can work in Matter in a much more concrete and permanent way. This is the reason for these descents of what could be c alled polarized consciousnesses that always come to earth for a particular realization, with a definite purpose and missiona mission decided upon before the actual embodiment. These mark the great stages of the supreme incarnations upon earth.
   And when the day comes for the manifestation of supreme Lovea crystalized, concentrated descent of supreme Love that will truly be the hour of Transformation, for nothing will be able to resist That.
   But as its all-powerful, a certain receptivity must be prepared on earth so its effects are not devastating. Sri Aurobindo has explained it in one of his letters. Someone asked him, Why doesnt this Love come now?, and he replied something like this: If divine Love in its essence were to manifest on earth, it would be like an explosion; for the earth is not supple enough or receptive enough to widen to the measure of this Love. The earth must not only open itself but become wide and supple. Matternot just physical Matter, but the substance of the physical consciousness as wellis still much too rigid.
   ***
  --
   Oh no, my child, you dont see at all! To speak I must have a receptive atmosphere! The idea of talking aloud all alone in my room would never occur to me. Sound doesnt come: what comes is a direct transmission and if I manage to connect it to my hand and write its transmitted, although it always gets somewhat pulled down. I can be doing anything at all, it doesnt matter, but it must be something that doesnt monopolize my attention, like brushing my hair in the morning for example: then it comes directly and nothing stops it! But I would never think of uttering a word! That only happens when I find some receptivity in front of me, something I can use.
   What I say to people depends entirely upon their inner state. Thats precisely why I had such enormous difficulty at the Playground3the atmosphere was so mixed! It was a STRUGGLE to find someone receptive so I could speak. And if Im in the presence of people who understand nothing, I cant say a word. On the other hand, some people come prepared to receive and then suddenly it all comes but usu ally theres no tape-recorder!
   I have replied endlessly, I have given all sorts of explanations about the organization of the School, about World Union,4 about the true way to organize industry (its true functioning)so many things! If all that were compiled we could publish brochures! Sometimes Ive spoken three-quarters of an hour non-stop to people who listened with delight and were receptive but quite incapable of making a written report of it. At times like that we could have used one of your machines! But when things are organized in advance, it may well be that nothing comes out at allmentalizing stops the flow. If I is in front of me, I cant say anything to her because she doesnt understand. I already have trouble writing to herwhat I have to say is always brought down a bit; but if she were here in the room and I had to speak to her, nothing at all would come out!
   No, when we feel like it and when she doesnt raise any question about an aphorismat least not an impossible questionwell do this: I will speak here, its much easier for me. This way things come that I havent seen before; while when I write like that, they are usu ally things Ive seen on other occasions (not that I try to rec all them, they are there and simply come back). But when theres a new contact, something new always comes.

0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   If one always remained in this state of consciousness, keeping alive the flame of Agni, the flame of purification and progress, then after some time, not only could one prevent these movements from taking an active form in oneself and becoming expressed physic ally, but one could act upon the very nature of the movement and transform it. Needless to say, however, that unless one has attained a very high degree of realization it is virtu ally impossible to keep this state of consciousness for long. Almost immediately one f alls back into the egoistic consciousness of the separate self, and all the difficulties return: disgust, the revolt against certain things and the horror they create in us, and so on.
   It is probableeven certain that until one is completely transformed these movements of disgust and revolt are necessary to make one do WITHIN ONESELF what is needed to slam the door on them. For after all, the point is to not let them manifest.
   In another aphorism, Sri Aurobindo says (I no longer rec all his exact words) that sin is simply something no longer in its place. In this perpetual Becoming nothing is ever reproduced and some things disappear, so to speak, into the past; and when its time for them to disappear, they seemto our very limited consciousness evil and repulsive: we revolt against them because their time is past.
   But if we had the vision of the whole, if we were able to contain past, present and future simultaneously (as it is somewhere up above), then we would see how relative these things are and that its mainly the progressing evolutionary Force which gives us this will to reject; yet when these things still had their place, they were quite tolerable. However, to have this experience in a practical sense is impossible unless we have a total vision the vision that is the Supremes alone! Therefore, one must first identify with the Supreme, and then, keeping this identification, one can return to a consciousness sufficiently externalized to see things as they re ally are. But thats the principle, and in so far as we are able to realize it, we reach a state of consciousness where we can look at all things with the smile of a complete certainty that everything is exactly as it should be.
   Of course, people who dont think deeply enough will say, Oh, but if we see that things are exactly as they should be, then nothing will budge. But no! There isnt a fraction of a second when things arent moving: theres a continuous and total transformation, a movement that never stops. Only because its difficult for us to feel that way can we imagine that by our entering certain states of consciousness things would not change. Even if we entered into an apparently total inertia, things would continue to change and we along with them!
   Ultimately, disgust, rebellion and anger, all movements of violence, are necessarily movements of ignorance and of limitation with all the weakness that limitation implies. Rebellion is a weakness, for its the feeling of an impotent will. When you feel, when you see that things are not as they should be, then you rebel against whatever is out of keeping with your vision. But if you were all-powerful, if your will and your vision were all-powerful, there would be no opportunity to rebel! You would always see that all things are as they should be! That is omnipotence.1 Then all these movements of violence become not only useless but profoundly ridiculous.
   Consequently, there is only one solution: by aspiration, concentration, interiorization and identification, to unite with the supreme Will. And that is both omnipotence and perfect freedom. Its the only omnipotence, the only freedom all the rest are approximations. You may be en route, but its not That, not the total thing.
   If you make the experiment, you will come to see that this supreme freedom and this supreme power are accompanied by a total peace and an unfaltering serenity; if you notice any contradictionrevolt, disgust or something inadmissiblethis indicates that some part in You is not touched by the transformation, is still en route: something still holding on to the old consciousness, thats all.
   In this aphorism, Sri Aurobindo speaks of those who hate sinners that one mustnt hate sinners.
  --
   Actu ally, what you hate in them is their self-righteousness, only that. After all, theyre right not to do evilthey cant be blamed for that! But whats hard to tolerate is their sense of superiority, the way they look down their noses at all these poor fellows who are no worse than they!
   Oh, I could cite a few shining examples!
   Consider the case of a woman with many friends, and these friends are very fond of her for her special capacities, her pleasant company, and because they feel they can always learn something from her. Then all of a sudden, through a quirk of circumstances, she finds herself soci ally ostracizedbecause she may have gone off with another man, or may be living with someone out of wedlock all those social mores with no value in themselves. And all her friends (I dont speak of those who truly love her), all her social friends who welcomed her, who smiled so warmly when passing her on the street, suddenly look the other way and march by without a glance. This has happened right here in the Ashram! I wont give the details, but it has happened several times when something conflicted with accepted social norms: the people who had shown so much affection, so much kindness oh! Sometimes they even said, Shes a lost woman!
   I must say that when this happens here. In the world at large it seems quite normal, but when this happens here it always gives me a bit of a shock, in the sense that I say to myself, So theyre still at that level!
   Even those who claim to be broad-minded, above these conventions, immediately f all right into the trap. And to ease their consciences they say, Mother wouldnt allow that. Mother wouldnt permit that. Mother wouldnt tolerate such a thing!to add a further inanity to the rest.
   This state is very difficult to get out of. It is re ally Pharisaismthis sense of social dignity, this narrow-mindednessbecause no one with an atom of intelligence would f all into such a hole! Those who have traveled through the world, for instance, and seen for themselves that social mores depend entirely upon climatic conditions, upon races and customs and still more upon the times, the epochthey are able to look at it all with a smile. But the self-righteous oooh!
   This is a primary stage. As long as you havent gone beyond this condition, you are unfit for yoga. Because truly, no one in such a rudimentary state is ready for yoga.
  --
   When asked later about the meaning of this somewhat elliptical statement, Mother said: 'There are two stages. The first involves a mental (and possibly intuitive) vision of what will be (perhaps in an immediate future), and this is what we c all seeing things "as they should be." The other is an identification with the supreme Will and the perception that at each second everything is exactly as the Supreme wants it to be, that it is the precise expression of the Supreme. The first is a vision of what is coming and says, "That's how things should be." But we overlook the distance between what presently exists and what is coming. While if we go high above and become one with the Consciousness of the supreme Will, we see that at every instant, at every moment in the universe, all is exactly as it should beexactly as the Supreme wants it to be. That is Omnipotence.'
   Saraswati represents the universal Mother's aspect of Knowledge and artistic creativity. On this occasion, Mother would go down to the Meditation H all and the disciples would silently pass in front of her to receive a message. This year they would receive a folder containing five photographs of Mother.

0 1961-01-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   But until then, there is this kind of indignation stemming from the fact that one is not entirely above: its a period when one tot ally disapproves of certain things and would be incapable of doing them. And up to this point, there is nothing to say, unless one gives an external, violent expression to his indignation. If anger interferes, it indicates an entire contradiction between the feeling one wants to have and this reaction towards others. Because anger is a deformation of vital power originating from an obscure and thoroughly unregenerate vital,1 a vital still subject to all the ordinary actions and reactions. When an ignorant, egoistic individual will exploits this vital power and encounters opposition from other individual wills around it, then under the pressure of opposition this power changes into anger and tries to obtain through violence what could not be achieved by the pressure of the Force alone.
   Anger, moreover, like all forms of violence, is always a sign of weakness, impotence and incapacity. Here the deception comes from the approval one gives it or the flattering adjective one covers it with; for rage can be no more than blind, ignorant and asuricopposed to the light.
   But this is still the best of cases.
  --
   This mental habit of always cloaking everything with a favorable appearance, of giving all movements a favorable explanation, is at times so flagrant that it can fool nobody but oneself (although it may occasion ally be subtle enough to create an illusion). It is a sort of habitual self-exoneration, the habit of giving a favorable mental excuse, a favorable mental explanation for all one does, all one says, all one feels. For example, someone with no self-control who strikes another in great indignation and is ready to c all it divine wrath! Righteous2 is perfect, because righteous immediately introduces this element of puritanical moralitywonderful!
   This power of self-deception, the minds craft in devising splendid justifications for any ignorance or folly whatsoever, is tremendous.

0 1961-01-19, #Agenda Vol 02, #The Mother, #Integral Yoga
   No. Its purely physical. Its because people. When I came down, I felt fine. Only they kept me standing there, on and on. When I am seated, its all right; but beyond a certain point, speaking also becomes difficult.
   ***

0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   Im all right.
   all right?
   I saw it last night oof! It was a kind of artificial hurricane created by semi-human beings (that is, they have human forms but they arent men). They created the storm to cut me off from my home. But everything and everyone was disruptedit must have been going on for a rather long time. Fin ally last night it became quite amusing: I kept attempting to get to my home which was up above, but each time I tried to find a way everything was blocked by try to imagine, artificial, mechanical and electric thunderstorms, and then things made to cave in. all of it was artificial, nothing real, and yet terribly dangerous.
   At last I found myself in a big place down below where there was a row of houses, all kinds of things, and it was absolutely essential that I go back upwhen suddenly a somewhat indistinct form (rather dark, unluminous) came to me and said, Oh, dont go there, its very bad, very dangerous! Theyve set it all up in a terrifying way: none can withstand it! You mustnt go there, wait a bit. And if you need something, do come, you know I have everything you need! (Mother laughs) its a little old and dusty but youll manage! Then she led me into a huge room filled with objects piled one on top of another, and in one corner she showed me a bathtubmy child, it was a marvel! A splendid pink marble bathtub! But it was unused, dusty and old. Well just wipe it off, she said, and youll be able to use it! She showed me other areas for washing and dressing, there was everything one could possibly need. You can use it all. Dont go up there! I looked at her closely. She struck me as having a tiny face, it was oddit wasnt a form, it was it was a form and yet it wasnt! As imprecise as that. Then I clasped her in my arms and cried out, Mother, you are nice! (Mother laughs) I knew then that she was material Mother Nature.
   After that I felt quite at ease. The battle was overit was over FOR THE MOMENT, because they werent finished: they continued their uproar on the other side; but I didnt have to go there anymore.
  --
   But they are furious! There is evidently a whole alignment of forces (they must be vital forces) between here and my domain. Theyre furious! They set up explosions, demolitions. And I could see all the settings they were quite artificial, nothing real, but dangerous nonetheless.
   all in all, it was rather amusing.
   You were disrupting their work, is that it?
   Yes, I am disrupting their work I know perfectly well that I am disrupting their domination of the world! all these vital beings have taken possession of the whole of Matter (Mother touches her body)life and action and have made it their domain, this is evident. But they are beings of the lower vital, for they seemed artificial they didnt express any higher form, but an entire range of artificial mechanisms, artificial will, artificial organization, all deriving from their own imagination and not at all from a higher inspiration.1 The symbol was very clear.
   And I saw my own domain through them and through it all; I saw my domain: I can see it!, I said. But no sooner would I start on my way than the path would be lost, I no longer saw it, I couldnt see anymore where I was going. It became almost impossible to get my bearings there: hundreds and thousands of people, thingsutter confusion. An incoherent immensity and violent, what violence!
   I felt something last night.
  --
   Oh, no! (Mother laughs) I dont use such violent means! No, no! It was very strange. When it fell upon me (four or five days ago, I no longer rec all), everything I had gained materi ally disappeared! As though all that had been conquered and mastered, even what had begun to change, even wrong functionings that had completely ceased, all that had been set right and brought under control: gone! Gone! Completely gone! As if everything came back in one fell swoop.
   I remained perfectly tranquil, there was nothing else to do; I knew it meant a battle. I was perfectly tranquil, but I could no longer eat, I could no longer rest, do japa2 or walk, and my head felt as though it would burst. I could only abandon myself (Mother opens her arms in a gesture of surrender), enter into a very, very deep trance, a very deep samadhithis is something one can always do. But that was the only thing left to me. Ideas were just as clear as ever ( all that is above and doesnt budge), but my body was in a very bad way. It was a fight, a fight at each second. The least thing, just to walk a step, was a struggle, an awful battle!
   Then last night I saw the symbol, the image of the thing. But what was it? It was an element in the most material Matter,3 because it was deep down below; yet despite it all, Mother Nature was in charge there: she was familiar with everything, knew everything and it was all at her disposalabsolutely the most material Nature. And she herself had no light, but was very, very she had a concealed power that was completely invisible.
   Each time I set out to leave her domain and ascend above, it triggered a hurricane. I would pass this way and the storm started up, pass that way, unleash a gale. Fin ally she approached me and said very gently, very sweetly, in a most unassuming way, No, dont go there, dont go! Dont try to return to your home. They have set up a dreadful hurricane! And artificial: there were explosions like bombs everywhere, and even worse, like thunderbolts. One could see the artificial tricks and electrical effects they were using to create their thunder, but it was on a tremendous scale!
  --
   I simply consented to stay there. You will have all you need, stay here quietly. And what beautiful things she had, lovely things! They were unused and dusty. (It was surely the symbol of ancient realizationsrealizations of the ancient Rishis, things like that. Who knows?) They were first class, but completely neglected and thick with dust, like material objects left unusedwhich no one knew HOW to use. She put them at my disposal: Look, look, let me show you! There was a tremendous accumulation of things, piled in such great confusion that one couldnt see. Yet the marvel of it was that when she led me to a corner to show me something, everything immediately moved aside and order was restored, so that the object she wanted to show me stood out all by itself. And oh, a thing of beauty! Made of pink marble! A pink marble bathtub of a shape I didnt recognizenot Roman, not antique (not modern, far from it!)how beautiful it was! And whenever she wanted to show me something in this untidy and cluttered room full of objects piled one on top of another, they would organize themselves, take their proper place, and all became neat. You will just have to dust them off a bit, she said. (Mother laughs)
   But Im not surprised it came down on you.
  --
   For me it was in the head (not last night but over the past few days), when I was trying to do my japaoh, it was as though my head would burst! all the nerves were not just tense (Mother touches the nape of her neck), but cramped. And my head felt as if boiling oil were being poured inside it; it was about to explode, and I couldnt see clearly.
   Something was obviously bent on preventing me from going down for the distribution.4 But by an act of will I went down. I will do it, I said. But it was difficult. There were moments when it sidled up to me: Now youre going to faint, and then, Now your legs will no longer be able to walk. Now. It kept coming like that. So I kept repeating the japa the whole time, and it was touch-and-go right up to the end. Fin ally I couldnt distinguish people, I saw only shapes, forms passing by, and not clearly. When the distribution was over, I got up (I knew I had to get up), I stood up without flinching and stepped down from the chair without faltering. But I was not careful and when I turned away from the light in the room to go towards the staircasean abrupt blackout. Not the blackout of a faintmy eyes no longer saw. I saw only shadows. Ah! I said to myself, where is the step?! And to avoid missing it, I clutched the railing. What a commotion that made! Champaklal came rushing up, thinking I was about to f all!
  --
   Evidently all the vital forces who have taken the habit of ruling the earth (last night it had the proportions of the earth, it wasnt universal) are the very ones who refuse to listen; they dont at all like what I am doing.
   You see, personal surrender and devotion is an excellent solution for the individual, but it doesnt work for the collectivity. For example, as soon as I am alone and lying on my bedpeace! (Ah, I forgot! They had invented yet another thing: making my heartbeats irregular. Every three or four beats it would stop; then it would start up again, pounding as if I had been struck. Three, four beats, a faint little beat, then stop then, bang! Blow after blow. One more of their extraordinary inventions!) But, as soon as I stretch out and make a total surrender of all the cellsno more activity, nothingeverything goes well. But I am well aware that this surrender has an effect on the action only to the extent that the Supreme Lord has decided upon the action, and those movements stretch over long periods of time5: all sorts of things may happen before the final Victory is won. Because, for us, the scale is very sm all; even if it were of terrestrial proportions, it would be a very sm all scale; but on a universal scale. These forces have their place and their action, their universe, and as long as their place and their action are maintained, they will be here. So before their action can be exhausted or become useless, many things can happen.
   Individu ally, however, there is almost instantaneous bliss. But this is not a true solution its a solution in the long run, by repercussion. To have true comm and here in this world, all of that must be mastered.
   And this is the confusion made by all those people who believed that their what they c alled their personal salvation was the salvation of the worldits not true at all! It isnt trueits a PERSONAL salvation.
   (silence)
   But all of that is wonderfully, accurately expressed and EXPLAINED in Savitri. Only you must know how to read it! The entire last part, from the moment she goes to seek Satyavan in the realm of Death (which affords an occasion to explain this), the whole description of what happens there, right up to the end, where every possible offer is made to tempt her, everything she must refuse to continue her terrestrial labor it is my experience EXACTLY.
   Savitri is re ally a condensation, a concentration of the universal Mother the eternal universal Mother, Mother of all universes from all eternityin an earthly personality for the Earths salvation. And Satyavan is the soul of the Earth, the Earths jiva. So when the Lord says, he whom you love and whom you have chosen, it means the earth. all the details are there! When she comes back down, when Death has yielded at last, when all has been settled and the Supreme tells her, Go, go with him, the one you have chosen, how does Sri Aurobindo describe it? He says that she very carefully takes the SOUL of Satyavan into her arms, like a little child, to pass through all the realms and come back down to earth. Everything is there! He hasnt forgotten a single detail to make it easy to understand for someone who knows how to understand. And it is when Savitri reaches the earth that Satyavan regains his full human stature.
   These seem to be the forces ruling the subconscious mechanisms or reactions of the body: all the automatism produced by evolution and atavismwhat might be termed evolutionary habits. This is the 'descending path,' which started forty years earlier, as Mother said (or the 'physical plunge' referred to by Sri Aurobindo), leading to the pure cellular consciousness.
   Japa: the continuous repetition of a mantra. Mother's mantra is a song of the cells, the sole material or physical process used by her for awakening the cells and stabilizing the Supramental Force in her body.

0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   In the middle of the night before last, I woke up (or rather I returned to an external consciousness) with the feeling of having a much larger (by larger I mean more voluminous) and much more powerful being in my body than I usu ally have. it was as if it could scarcely be held inside me but was spilling over; and SO COMPACTLY POWERFUL that it was almost uncomfortable. The feeling of: what to do with all this?
   It lasted the remainder of the night and all day long I had considerable trouble containing an overwhelming power that spontaneously created reactions utterly disproportionate to a human body and made me speak in a way that. When something was not going well: wham! Such an instantaneous and strong reply that it looked like anger. And I found it difficult to control the movementit had happened already in the morning and it very nearly happened again in the afternoon. That last attack has weakened me terribly! I told myself, I dont have the strength to contain this Power; its difficult to remain calm and controlled. That was my first thought, so I insisted upon calm.
   Then yesterday afternoon, when I went upstairs to walk,1 a couple of things occurrednot personal, but of a general natureconcerning, for instance, certain old-fashioned conventions having to do with women and their particular nature (not psychological, physical)old ideas like that which had always seemed utterly stupid to me suddenly provoked a kind of reprobation completely out of proportion to the fact itself. Then one or two other things2 happened in regard to certain people, certain circumstances (nothing to do with me person ally: it came from here and there). Then suddenly, I saw a Force coming (coming, well, manifesting) which was the same as that thing I had felt within me but even bigger; it began whirling upon the earth and within circumstances oh, like a cyclone of compact power moving forward with the intention of changing all this! It had to change. At all costs, it must change!
   I was above, as usual (Mother points above her head, indicating the higher consciousness), and I looked at that (Mother bends over, as if looking down at the earth), and said to myself, Hmm, this is getting dangerous. If it continues like this, it will result in in a war or a revolution or some catastrophea tidal wave or an earthquake. So I tried to counteract it by applying the highest consciousness to it, that of a perfect serenity. And I saw especi ally that this consciousness has been missioned to transform the earth through the Supermind and by the supramental Force, avoiding all catastrophes as far as possible: the Work is to be done as luminously and harmoniously as the earth would allow, even by going at a slower pace if need be. That was the idea. And I tried to counteract that whirlwind power with this consciousness.
   (long silence)
   I must say that after this, when I read The Secret of the Veda as I do each evening. In fact, I am in very close contact with the entire Vedic world since Ive been reading that book: I see beings, hear phrases. It comes up in a sort of subliminal consciousness, a lot of things are from the ancient Vedic tradition. (By the way, I have even come to see that the pink marble bathtub I told you about last time, which Nature had offered me, belongs to the Vedic world, to a civilization of that epoch.3) There werethere are alwaysSanskrit words coming up, sentences, bits of dialogue. This is of interest, because I realized that what I had seen the other day (I told you about it) and then what I saw yesterday that whole domainwas connected to what the Vedas c all the dasyus the panis and the dasyus4the enemies of the Light. And this Force that came was very clearly a power like Indras5 (though something far, far greater), and at war with darkness everywhere, like this (Mother sketches in space a whirling force touching points here and there throughout the world), this Force attacked all darkness: ideas, people, movements, events, whatever made stains, patches of shadow. And it kept on going, a formidable power, so great that my hands were like this (Mother clenches her fists). Later when I read (I happened to be reading just the chapter concerning the fight against the dasyus), this proximity to my own experience became interesting, for it was not at all intellectual or mental there was no idea, no thought involved.
   The remainder of the evening passed as usual. I went to bed, and at exactly a quarter to twelve I got up with the feeling that this presence in me had increased even further and re ally become rather formidable. I had to instill a great deal of peace and confidence into my body, which felt as though it wasnt so easy to bear. So I concentrated, I told my body to be calm and to let itself go completely.
   At midnight I was lying in bed. (And I remained there from midnight until I oclock fully awake. I dont know if my eyes were open or closed, but I was wide awake, NOT IN TRANCEI could hear all the noises, the clocks, and so forth.) Then, lying flat, my entire body (but a slightly enlarged body, exceeding the purely physical form) became ONE vibration, extremely rapid and intense but immobile. I dont know how to explain this, because it did not move in space but was a vibration (that is, it wasnt motionless); yet it was motionless in space. And the exact form of my body was absolutely the most brilliant white Light of the supreme Consciousness, the consciousness OF the Supreme. It was IN the body and it was as though in EACH cell there was a vibration, and it was all part of a single BLOCK of vibration. It extended this much beyond the body (gesture indicating about six centimeters). I was absolutely immobile in my bed. Then, WITHOUT MOVING, without shifting, it began consciously to rise upwithout moving, you understand: I remained like this (Mother holds her two joined and motionless hands at the level of her forehead, as if her entire body were mounting in prayer)consciously like an ascension of this consciousness6 towards the supreme Consciousness.
   The body was stretched out flat.
  --
   Then, with the same precision, the same calm, the same deliberate, clear and concentrated consciousness (absolutely NOTHING MENTAL), I began to come back down. And as I was descending, I realized that all the difficulty I had been fighting the other day and which had created this illness was absolutely ended, ANNULLEDmastered. Actu ally, it was not even mastery but the non-existence of anything to be mastered: Simply THE vibration from top to bottom; yet there was neither high nor low nor any direction.
   And it went on like that. After this, Slowly, Still WITHOUT MOVING, everything went back into each of the different centers of the being. (Ah, let me say parenthetic ally that it wasnt AT all the ascent of a force like the ascent of the Kundalini! It had absolutely nothing to do with the Kundalini movement and the centers, it wasnt that at all.) But while re-descending, it was as though WITHOUT LEAVING THIS STATE, without leaving this state which remained conscious all the time, this supreme Consciousness began to reactivate the different centers: first here (Mother points to the center above the head and then touches the crown of the head, the forehead, throat, chest, etc.) then there, there, there. At each there was a pause while this new realization organized everything. It organized and made the necessary decisions, sometimes down to the most minute details: what had to be done in this case or said in that case; and all of that TOGETHER, at once, not one by one but seen entirely as a whole. It kept on descending I noted many things, it was extremely interestingdown and down, farther and farther, right to the depths. Everything went on at the same time,7 simultaneously, and at the same time this supreme Consciousness was organizing everything separately.8
   This descending reorganization ended exactly when the clock struck one. At that moment I knew that I had to go into trance for the work to be perfected, but until then I was wide awake.
  --
   I came out of this trance two hours later, at 3 a.m. And during these two hours I saw with a new consciousness, a new vision, and above all a NEW POWERI had a vision of the entire Work: all the people, all the things, all the systems, all of it. And it was it was different in appearance (this is only because appearances depend upon the needs of the moment), but mainly it differed IN POWERA considerable difference. Considerable. The power itself was no longer the same.9
   A truly ESSENTIAL change in the body has occurred.
  --
   When I got up today, I was going over all this to myself, and my first instinct was not to speak of it, to observe and see what would happen; but then I received a distinct and precise Command to tell it to you this morning. The experience had to be noted down just as it occurred, recorded in its exact form.
   In the body now, there is a very clear not only a certitude, but a feeling that a certain omnipotence is not far away, and that very soon when it sees (it sees it! There is only one It in this whole affair, which is neither he nor she nor), when it sees that something must be, it automatic ally will be.
  --
   Does a servant come to your house? No one is sick in his family? Because what happens is that they dont want to lose their jobs or their salary, so they dont warn you. They may have sm allpox or measles or chickenpox and they dont take the slightest care to wash or change their clothes; they come to your house and of course they bring along the disease. So the number of cases keeps multiplying and multiplying. I have been meaning to tell Pavitra to be careful of that little character who works for himeven ordinarily I dont like to see him running around here. Its strange how it sullies the atmosphereoh, you cant imagine! Almost all of them, almost all!
   Its not at all the same as in the West, in Europe or America, not at all. Basic ally, the people in those countries are made of the same stuff as we are. But here thats not the case, because for centuries it never changeda Brahmin, for example, always remained a Brahmin, a Kshatria was always a Kshatria and all his servants were Kshatrias. It stayed in the family, in the sense that in each caste the servantsoften poor relativesbe longed to that same caste. From a social standpoint this might not have been too pleasant, but as far as atmosphere was concerned, it was very good. This was changed, however, first by the Muslim invasion, and then especi ally by the British.
   The British, you see, were served only by pariahs (in fact, its we Europeans who named them that!). But they were not actu ally pariahs by birth, they became pariahs out of HABIT.
   I have studied the problem very closely, because when you come from Europe you bring all your European ideas with you and you dont know or understand a thing about the way it re ally is. I immediately came into contact with Brahmin servants and pariah servants, but I didnt know that some were Brahmins and others pariahs, nobody had told me anything; it depended upon the people I was with and the places I went. But the contact, the atmosphere (gesture of fingering the air). You know, I didnt even need to touch them physic ally! There was such a difference that I asked Sri Aurobindo, But what is it? So he explained the whole thing to me.
   You see, origin ally these pariahs were people who took their delight (their pleasure) in filth and falsehood, in crime, in violence and robberyit was a joy for them. They had castes among themselves; there is still a caste of brigands nearby I once went to their village to have a lookpeople who always keep a dagger on them, they love to play with daggers. They stea l not so much out of need as out of pleasure. And dirty-they abhor cleanliness! And they will lie even if they have to contradict themselves fifteen minutes later, for the sheer delight of lying.
  --
   I had a woman here with me who was born among these people. She had been adopted by Thomas (the French musician who composed the comic-opera, Mignon). They had come to India and found this little girl who at the time was very young; she was only thirteen, quite pretty and nice. So they took her back to France with them as a nanny and treated her as one of their own children. She was cared for, educated, given everything, treated absolutely like one of the family; she remained there for twenty years. Moreover, she was gifted with clairvoyance and could tell fortunes by reading palms, which she did remarkably well. She even worked for a while in a caf, the Moulin-Rouge or a similar place, as a Hindu Fortune Teller! What a maharani she was, with her magnificent jewelsand beautiful, as well. In short, she had completely left all her old habits behind.
   Then she returned to India and I took her in with me. I continued to treat her almost as a friend and I helped her to develop her gifts. Mon petit,10 how dirty she started to get, lying, stealing, and absolutely needlesslyshe had money, she was well treated, she had everything she needed, she ate what we didthere was absolutely no reason! When I fin ally asked her, But why, why!? (she was no longer young at this point), she replied, When I came back here, it took hold of me again; its stronger than I am. That was a revelation for me! Those old habits had been impervious to education.
  --
   In any case, I re ally tried my best, with all the power I had, all the knowledge I had, because I liked this girl a lot, it wasnt at all a question of charity, I found her very interesting. But I watchedwith a kind of horror, re allyas this past repossessed her more and more, more and more each day, until we were fin ally obliged to dismiss her, to tell her, Go. Yes, I understand, she replied, I cant stay here.
   She lived in France from the age of thirteen, with all that those people did for her! (It was Ambroise Thomas, I remember now. They were so kind to her.) And natur ally she had picked up very fine manners the outer appearances were all there.
   all this is just to tell you that some contacts are not very favorable. And I understand full well: I could never tolerate people like that coming into my room sometimes it would take me hours and hours to put things right!
   We have to be careful.
  --
   Later, Mother added: ' all the experiences took place one after the other, but the new experience did not cancel the preceding one. The Consciousness this supreme Unity that I hadremained all the time, to the very end, even while the other centers were awakening. And each center that awakened was a kind of addition, taking away nothing from what had come before. So at the end it was all simultaneous: a kind of global consciousness total and simultaneousof everything.... You see, while rising up (one is obliged to say "rising" and "descending" for otherwise one would never be understood), while "rising up" to reach this supreme Consciousness, all the rest was annulled, there was only That. When the supreme Consciousness was realized, it remained all the time, continuously, to the very end, it did not move; but meanwhile, the other centers began to awaken one after another. And each awakening center assumed its place but canceled nothing either of what had come before or of what was about to come, so that when I reached the end, all of it together was a simultaneous whole the Supreme Consciousness.' When Satprem asked if this Supreme Consciousness was the 'New Consciousness,' Mother replied, 'Not "new!" One can't say "new"Supreme Consciousness.'
   This entire experience and Mother's insistence that it all happened 'without moving,' unlike the experience of the ascent of the Kundalini, suggests that it is the supramental consciousness concealed in the depths of the cells, that somehow emerges and traverses all the layers until the junction is made with the most material body-consciousness.
   Later, Mother added: 'The Power that was acting was no longer the power that had been acting previously.'

0 1961-01-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   I was perfectly conscious (now when I say I, it refers to my body, I am not speaking of the whole higher consciousness), the body was perfectly conscious of its suffering, the reason for its suffering, the cause of its suffering, everything and it did not suffer. You understand, the two perceptions were there together: the body saw the disorder, saw the suffering just as it would have felt it a few weeks earlier, it saw all that (saw, knew I dont know how to express itit was conscious, it was aware) and it did not suffer. The two awarenesses were absolutely simultaneous.
   There is now a kind of VERY PRECISE knowledge of the whole inner mechanism for all thingsand what has to be done materi ally. This is developing, as a flower blossoms: you see one petal open and then another and then another; it is proceeding like that, slowly, taking its time. Its the same process for the Power.
   To illustrate this, an interesting thing came upyesterday, I think. ( all these experiences come to show me the difference, as if to give proof of the change.) Someone had had a dream about me whispered to him by the adverse forces for specific reasons (I wont go into the details). He was much affected by it, so he wrote down the dream and gave it to me. I was carrying his letter along with all the others, as I usu ally do, but suddenly I knew I had to read it right away: I read it. Then I saw the whole thing with such clarity, precision, accuracy: how it had come about, how the dream had been produced, its effect the whole functioning of all the forces. As I read along and it went on unfolding, I did what was necessary for him (he was present at the time) in order to undo what the adverse forces had done. Then at the end, when I had finished, said everything, explained what it was all about and what had to be done, something SO CATEGORICAL came into me (I cannot verbalize this kind of experience, it is what I c all the difference in power: something categorical). I took the letter, uttered a few words (which I wont repeat) and said, You see, its like this: so much for that, and I ripped the letter a first time. Then, thats for that, I tore it a second time and so on. I ripped it up five times and the fifth time I saw that their power was destroyed.
   I have done these things beforeits a knowledge I already hadand it always had its effect when I did them; its not that I am passing from powerlessness to power, not at all. But its this kind of yes, something definite, absolutea kind of absolute in vision, in knowledge, in action and ABOVE all in powera kind of absolute that doesnt need to conquer obstacles and resistances, but ANNULS the resistance automatic ally. Then I saw that something had truly changed.
   (After a digression, Mother gives another example of the change:)
  --
   Well, yesterday I saw R. He was asking me questions about his work and particularly about the knowledge of languages (hes a scholar, you know, and very familiar with the old traditions). This put me in contact with that whole world and I began speaking to him a little about what I had already said to you concerning my experience with the Vedas. And all at once, in the same [absolute] way as I told you, when I entered into contact with that world a whole domain seemed to open up, a whole field of knowledge from the standpoint of languages, of the Word, of the essential Vibration, that vibration which would be able to reproduce the supramental consciousness. It all came, so clear, so clear, luminous, indisputable but unfortunately there was no tape recorder!
   It was about the Word, the primal sound. Sri Aurobindo speaks of it in Savitri: the essence of the Word and how it will express itself, how it will bring in the possibility of a supramental expression that will take the place of languages. I began by speaking to him about the different languages, their limitations and possibilities; and I warned him against the deformations imposed on languages with the idea of making them a more flexible means of expressing something else. I told him how completely ridiculous it all was, and that it didnt correspond at all to the truth. Then little by little I began ascending to the Origin. So yesterday again, I had this same experience: a whole world of knowledge, of consciousness and of CERTAINTYprecluding the least possibility of contradiction, discussion, or opposition; the possibility DOES NOT EXIST, it doesnt exist. And the mind was absolutely silent and immobile, listening with obvious pleasure because these things had never before come into my consciousness; I had never been concerned with them in that way. It was completely newnot new in principle but completely new in action.
   The experiences are multiplying.
  --
   Oh, another little example. You know those photos I distributed on the 21st for the Saraswati Puja) Amrita told me he was going to send them to X,1 I but I told him, No, dont bother. (The 21st was a terrible day for me. all the dasyus of the world were in league against me, trying to stop me I understood this afterwards, when I saw those things.2 So thats what it is! I said to myself, Thats what has been going on!) Then after the night of the 24th, I went down for balcony-darshan3 with such a foursquare certaintyyou know, cubic: such a cubic certainty and I said to Amrita, You can send him those photos today, without an explanation, without a word, with nothing but a feeling of certainty, a kind of definite and absolute THATS HOW IT IS.
   And that is a change, truly a change.

0 1961-01-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   53The quarrels of religious sects are like the disputing of pots, which sh all be alone allowed to hold the immortalizing nectar. Let them dispute, but the thing for us is to get at the nectar in whatever pot and attain immortality.
   What is this nectar of immortality?
  --
   But otherwise. Some of the things you note down I just put away. But some I show to Nolini (of them all, Nolini is the one who can best understand). I give him certain things to read, but otherwise, no. It is completely different between us, as I told you completely different. If you benefit from it, so much the better! If it helps you in your inner development, good, I have no objectionon the contrary. Its quite natural, the natural consequence of our meetings.
   But if while speaking with Sujata you feel that something might help her, I have no objection to your telling hersimply say that its between the two of you.
  --
   I feel all kinds of.
   Yes, yes, of course, its inevitable. But you must c all in tranquillity, thats the only thing. It keeps coming and coming from all sides; but when you feel things going badly, when youre uneasy or thoroughly upset, you must remember to c all in tranquillity.
   But its about you, directed against you, all sorts of suggestions that make me.
   That want to cut you off from me. Yes, I know perfectly well. Its like that for everybody, not just for you.
   We must keep going right to the end, thats alltheres nothing else to do.
   Experience of January 22 (the artificial hurricane).

0 1961-01-31, #Agenda Vol 02, #The Mother, #Integral Yoga
   I am translating it to make myself understoodit wasnt like that at the time of the experience. Suppose, for example, that there was a disorder here or there in the body, not actu ally an illness (because illness implies some important inner factor such as an attack or the necessity for some transformation, many different things), but the outer expression of a disorder, such as swollen legs or a malfunctioning liver not an illness, a disorder, a functional disorder. Well, it was all utterly unimportant: IT IN NO WAY CHANGES THE BODYS TRUE CONSCIOUSNESS. Although we are in the habit of thinking that the body is very disturbed when its ill, when something is going wrong, its not so. It isnt disturbed in the way we understand it.
   Then what is disturbed if not the body?
   Oh, its the physical mind, this stupid mind! It makes all the trouble, always.
   It isnt the body at all?
   No! The body is VERY enduring.
  --
   This ought to be noted down, because its important. It has seemed all the more important to me these last two days. Beginning yesterday evening, there was a whole series of experiences, and this morning I came to a certain conclusion, whose starting point, I realized, was that experience I had upon coming out of trance.
   The rest will come later.
  --
   Ah, yes! (How to explain?) On the 21st, these photos could still have created a kind of difficulty in Xs consciousness (a semiconscious difficulty) because of all the obstacles, all the contradictions, all that was coming to put up a figh the is very sensitive to these things and I didnt want to put him in contact with that realm. Later, though they had been given a good thump on the head (Mother abruptly bangs down both hands) and were keeping still. Then I said, all right, now you can send them.
   I always avoid putting him in contact with the realm of conflicts and contradictions because he is extremely sensitive and it causes him difficulties. Thats why I said, No, dont bother. Afterwards, it was fine!
  --
   Now I have begun reading those hymns2. Oh, now I understand! all those obstacles were a preparation straight from Sri Aurobindo. Now I understand! (What I mean by understand is that its a help for making progress.) I understand the nature of certain obstructions and certain difficulties, and what allows certain forces to oppose each other I understand it quite clearly.
   I have read only two hymns so far. By the time I reach the end I will probably have found something.
  --
   A few days ago I had an experience related to this. For some time I had been unable to work because I was unwell and my eyes were very tired. And two or three days ago, when I resumed the translation, I suddenly realized that I was seeing it quite differently! Something had happened during those days (how to put it?) the position of the translation work in relation to the text was different. My last sentence was all I had with me, because I file my papers as I go along, so I went back to it along with the corresponding English sentence. Oh, look! I said, Thats how it goes! And I made all the corrections quite spontaneously. The position re ally seemed different.
   Its not yet perfect, its still being worked on, but when I read it over, I saw that I had truly gone beyond the stage where one tries to find a correspondence with what one reads, an appropriate expression sufficiently close to the original text (thats the state I was in before). Now its not like that anymore! The translation seems to come spontaneously: that is English, this is French sometimes very different, sometimes very close. It was rather interesting, for you know that Sri Aurobindo was strongly drawn to the structure of the French language (he used to say that it created a far better, far clearer and far more forceful English than the Saxon structure), and often, while writing in English, he quite spontaneously used the French syntax. When its like that, the translation adapts natur allyyou get the impression that it was almost written in French. But when the structure is Saxon, what used to happen is that a French equivalent would come to me; but now its almost as if something were directing: That is English, this is French.
  --
   So, mon petit, thats all.
   That = the perception of the almost total unimportance of the external, material expression of the body's condition.
  --
   In the equations of Einstein's Theory of Relativity, quantities as 'immutable' as the mass of a body, the frequency of a vibration, or the time separating two events, are linked to the speed of the system where the physical event takes place. Recent experiments in outer space have allowed the validity of Einstein's equations to be verified. Thus a clock on a satellite in constant rotation around the Earth will measure sixty seconds between two audio signals, while an identical clock on Earth measures sixty-one seconds between the same two signals: time 'slows down' as speed increases. It is like the story of the space traveler returning to Earth less aged than his twin: you pass into another 'frame of reference.'
   It is striking that Mother's body-experiences very often par allel recent theories of modern physics, as if mathematical equations were the means of formulating in human language certain complex phenomena, remote from our day to day reality, which Mother was living spontaneously in her bodyperhaps 'at the speed of light.'

0 1961-01-Undated, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Regarding the ego and the ancient religious initiations which taught: 'You are That' or 'You are the all.')
   A moment comes when self-observation is no longer possible.
   Even in these expressions all is You or You are the all (and the same holds for You are the Divine or The Divine is you), there is still something watching.
   A moment comesit comes in flashes and doesnt easily remainwhen its the all who thinks, the all who knows, the all who feels, the all who lives. Theres not evennot even the feeling that you have reached this state.
   Then it is good.

0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its not at all sweet-smelling.
   Oh, no! Its quite strong.
  --
   These people have an age-old knowledge the ancient Vedic knowledge which they have preserved. In other words, it is something CONCRETELY TRUE: it doesnt depend at all on the mind, on thought or even on feelingsits a vibration.
   What about this flower, this long corn-like stalk?
  --
   A formidable concentration of vitalityof all animals, the serpent has the most vitality. Its tremendous! And energy progressive energy, energy of movement (progressive in the mechanical sense). Its meaning has been changed to a psychological one, but its a force of movement.
   Then why do these creatures always seem so evil to us?
  --
   Theon always told me that the true interpretation of the Biblical story of the serpent in the Garden of Eden is that humanity wanted to pass from a state of animal-like divinity to the state of conscious divinity by means of mental development, symbolized by eating the fruit of the Tree of Knowledge. And this serpent, which Theon always said was iridescent, reflecting all the colors of the prism, was not at all the spirit of evil, but the power of evolution the force, the power of evolution. And it was natural that this power of evolution would make them taste the fruit of knowledge.
   Now, according to Theon, Jehovah was the chief of the Asuras,6 the supreme Asura, the egoistic God who wanted to dominate everything and keep everything under his control. And of course this act made him furious, for it enabled mankind to become gods through the power of an evolution of consciousness. And thats why he banished them from Paradise.
  --
   One could almost say that of all animals, the serpent is the most sensitive to hypnotic or magnetic power. If you have it (magnetic power comes from the most material vital), you can easily gain a mastery over snakes; all the people who like snakes have it and use it to make snakes obey them. Thats how I got out of my encounter with the cobra at Tlemcen7do you know the story? Theon had told me about this power and I was aware of it in myself, so I was able to make the cobra obey and he left. Afterwards (Ive told this story, too), I was visited by the King of Serpents I mean the spirit of the species. He came to me in Tlemcen after this and another incident when I helped a cat overpower a little asp (there are asps over there like Cleopatras, very dangerous)a big russet angora cat. At first it started to play with the asp, but then natur ally grew furious. The asp struck at the cat, but the cat leapt aside with such swiftness that the asp missed it (I watched this going on for more than ten minutes, it was extraordinary). Just as the snake darted by, the cat would swat at it with all his claws outand the asp got scratched each time, so that little by little it ran out of energy, and at the end. I stopped the cat from eating it that part was disgusting!
   Then after these two incidents, I received a visit one night from the King of Serpents. He was wearing a superb crown on his headsymbolic, of course, but anyway, he was the spirit of the species. He had the appearance of a cobra, and he was wonderful! A formidable beast, and wonderful! He said he had come to make a pact with me: I had demonstrated my power over his species, so he wanted to come to an understanding. all right, I said, what do you propose? I not only promise that serpents wont harm you, he replied, but that they will obey you. But you must promise me something in return: never to kill one of them. I thought it over and said, No, I cant make this promise, because if ever one of yours attacks one of mine (a being that depends upon me), my pact with you could not stop me from protecting him. I can assure you that I have no bad feelings and no intention of killingkilling is not on my program! But I cant commit myself, because it would restrict my freedom of decision. He left without replying, so it remains status quo.
   I have had several experiences demonstrating my power over snakes (not so much as over catswith cats its extraordinary!). Long ago, I often used to take a drive and then stop somewhere for a walk. One day after my walk, as I was getting back into the car to drive away (the door was still open), a very large snake came out, right from the spot I had just left. He was furious and heading straight towards the open door, ready to strike (luckily I was alone, neither the driver nor Pavitra were there, otherwise). When the snake had come quite near, I looked at him closely and said, What do you want? Why have you come here? There was a pause. Then he fell down flat and off he went. I hadnt made a move, only asked him, What do you want? Why have you come here? You know, they have a way of suddenly f alling back, going limp, and prrt! Gone!
  --
   There were all kinds of stories in the countryside, terrible stories.
   One day I will find his photo and show it to you; he is there with a big dog he c alled Little Boy, a dog that could exteriorizehe would dream and go out of his body! This dog had a kind of adoration for me. (I should mention that at a fixed time in the afternoons I used to meditate and go into trance. When it was finished I would go out walking with Theon, and the dog always came with us, usu ally coming to fetch me in my room.) One day I was lying on a divan in trance when I felt his cold muzzle nudging my hand to wake me. I opened my eyes no dog. Yet I had positively, clearly felt his cold muzzle. So I got ready, went downstairs, and who did I find fast asleep on the landing but Little Boyhe was in trance as well! He had come to wake me in his sleep. When I reached the landing he woke up, shook himself and trotted off.
  --
   But when she awoke, there was a puddle of water on the floor, so it couldnt have been a dream. And when she looked out the window, all the hills were snow-covered!
   It was the first time. They had lived there for years but had never seen snow. And every winter after that, the hillsides would be covered with snow.
  --
   You see, when people are in this occult consciousness, everything is possibleit creates an atmosphere where all, all is possible. What to our European common sense seems impossible is all possible.
   She was English and he. I dont know whether he was Polish or Russian (he was of Jewish origin and had to leave his country for that reason). But they were both European.
   It was a very interesting world. Re ally, what I saw there. Well, once you left, you would ask yourself, Was I dreaming?! It all seemed so fantastic!
   But when I recounted these experiences to Sri Aurobindo, he told me it was quite natural: when you have the power, you live in and create around yourself an atmosphere where these things are possible.
   Because it is all here, it just hasnt been brought to the surface.
   So, its time to go and we still havent workedonce again Ive been talking away! Dont bother noting it all down; Ive told it just for you, for your personal entertainment!
   But many things here will interest everyone!
   No. Besides, there are things. There are things I dont want to speak of because (and I havent said them, either) because, after all, he taught me a lot.
   (long silence)
  --
   Lately, the nights are being spent in a subconscious realm that absolutely must be clarified; its precisely the realm where one feels helpless, foolish, ignorant, utterly unprogressive, bound up in all sorts of stupidities. It all must be clarified.
   These nights, I have been having experiences which, if I didnt know what I do or hadnt had the experiences Ive had, would be very discouraging: how to get out of it? Seekers have always had the very same impression: that we are all incurable imbeciles. And always the same solution, to flee life and escape this folly. Now I see it from another angle.
   But its truly a burden.
   Well, I am going on with the work, and what I would recommend to all those with the capacity and possibility to follow me is to remain very calm, dont fret, dont be troubled. And if you feel a little depressed, dont pay any attention to it; live quietly from minute to minute, without worrying about anythingit will pass. It will pass.
   Natur ally, the more calm and confident you are, the more quickly it will pass. Thats all.
   I can assure you that you are well fastened, very well indeed; you are automatic ally caught up in my whole forward movement. So dont worry. Begin your book on Sri Aurobindo.
  --
   It doesnt matter! Put your ideas down on paper. There are things you already know you want to say. Put it all on paper. I assure you it will do you good. I have seen it several times recently and I wanted to tell you: begin your book on Sri Aurobindo! Begin anywhere at all, at any point the middle, the end, the beginningit doesnt matter! Whatever you feel you have to say, write it down. Its good to keep yourself occupied like that now, during this period. And for our next meetings you can work a little on The Synthesis of Yoga and we will look at it together instead of you always making me talk! I have increased your work, there will be no end to it. If it goes on like this, there will never be an end!
   Fortunately!

0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   But here also, all depends on the sincerity and the endurance with which the chosen path is followed. Because here also, there are difficulties and obstacles to surmount.
   So, in life, nothing comes without an effort and a struggle.
  --
   And its absolutely truetrue at each stage, on all levels. Whatever level you have attained, even the very highest, if you concentrate on that [the body], it is finished! And all the difficulties begin, you know, with that very concentration that tries to draw down Light and Poweryogic concentration itself.
   So it would seem that if one wants to use his individuality, his body, to transform the whole that is, if one wants to use his bodily presence to act upon the universal corporeal substance theres no end to it. No end to the difficulties, no end to the battle BATTLE!
  --
   You see, as long as there are currents swirling within youswirling in the mind or the vitalyou tell yourself that these currents are the cause of all the difficulties. But when there is nothing any longer? When there is a serene and immutable peace but still you are relentlessly houndedoh, with such ferocity! You cannot imagine.
   (silence)
   Since mid-November, this body has been living through every possible difficulty, one after another, one after another sometimes all togetherwith relentless violence!
   It has been good for it (not extern ally, but inwardly, for its state of consciousness: the body-consciousness), it has done the body some good, but. Now its like this (Mother opens her hands in a gesture of total surrender). For each blow it receives (its a bludgeoning, my child!), for each blow, it remains like this (same gesture). Yesterday, to make it happy, I wrote down something like this (concerning its latest difficulty): If this present difficulty is useful (its the body addressing the Lord, and the Lord. its a perpetual adoration: all the cells vibrate, vibrate with the joy of Love; yet despite that ), if this or that difficulty is useful for Your Workso be it. But if it is an effect of my stupidity (its the body speaking), if its an effect of my own stupidity, then I beseech You to cure me of this stupidity as quickly as possible.
   It doesnt ask to be cured of the illness! It doesnt ask, it is ready; all right, it says. As long as I can keep going, I will keep going. As long as I can last, I will last. But thats not what Im asking for: I am asking to be cured of my stupidity. I believe this is what enables it to yes, what gives it the necessary endurance.
   Thats enough. I said I wouldnt say anything! You see how you are. When Im up in my room, I always tell myself, Not a word today! I dont want to start saying unpleasant things. And then.
  --
   When we used to discuss all these things and the difficulties of the path, Sri Aurobindo told me (he was comparing his body to mine): I dont have the stuff of such endurance. I was not cut out like thatyour body is solid! (gesture)
   What trials it has gone through! And its so docile, so docile, it doesnt complain.
   So, my child, if your body has some trouble, just tell yourself they are sympathy pains (Mother laughs), then you wont be troubled. Thats all.
   ***

0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   55Be wide in me, O Varuna; be mighty in me, O Indra; O Sun, be very bright and luminous; O Moon, be full of charm and sweetness. Be fierce and terrible, O Rudra; be impetuous and swift, O Maruts; be strong and bold, O Aryama; be voluptuous and pleasurable, O Bhaga; be tender and kind and loving and passionate, O Mitra. Be bright and revealing, O Dawn; O Night, be solemn and pregnant. O Life, be full, ready and buoyant; O Death, lead my steps from mansion to mansion. Harmonise all these, O Brahmanaspati. Let me not be subject to these gods, O Kali.1
   He invokes all these Vedic gods and tells each one to take possession of him; and THEN he tells Kali to free him from their influence! It is very amusing!
   Its written in black and white, but the people here read and dont understand what theyre reading, and thats a pity. They have to be told, This means that!
  --
   For Sri Aurobindo, the important thing was always the Mother. As he explained it, the Mother has several aspects, and certain aspects are still unmanifest. So if he has represented the Mother by Kali in particular, I believe its in relation to all those gods. Because, as he wrote in The Mother, the aspects to be manifested depend upon the time, the need, the thing to be done. And he always said that unless one understands and profoundly feels the aspect of Kali, one can never re ally participate in the Work in the worldhe felt that a sort of timid weakness makes people recoil before this terrible aspect.
   ***
   How are things going for you? all right?
   Yes, but what about you?
   Ah, for me its all right.
   all right because its always all right! But.
   Well, it doesnt matter
  --
   You see, I cant stand up; and these people persistently try to keep me standing. But I cant remain standing, its all out of order. Anyway, it doesnt matter, it will pass.
   Last night I had a dream about you that made a vivid impression on me. Its probably absurd, but it was so real! You had c alled me because you were going to leave your body: you had decided to leave and you wanted somehow to say good-bye. It was so real! I came to you and for a moment you placed my head on your knees, and I was filled with light; it was very tender. But at the same time, I knew you were saying good-bye, you were going to leave your body, and I wept in my dream. Then I went to sit in a corner because there were other people who probably had come to see you as well. I remained in that corner, strickenit seemed so real, you understand! Just then, aman I didnt know entered the room (I knew he was French), a stranger dressed all in black, and he started making a loud commotion. He was smoking a pipe,2 a very coarse man, and he wanted to make all the people there, the disciples, get out of the room .3 It was so real! I awoke with a start and almost cried aloud, Ah, its a dream! Its only a dream!
   Oh, it was that real!
   Yes, it was that real! It was during the first hours of sleep, at 11:40 p.m. It was very, very vivid I awoke with a start, exclaiming to myself, Ah! Its only a dream!But it seemed so TRUE! It left a deep impression on me. I remained awake for a long time, wondering, What can this mean? You had a tiny, pinched face (you were dressed all in white), such a pinched face, very (how can I express it?) emaciated, as though you were suffering.
   (Mother remains silent for a long while, then replies.) Quite evidently, the adverse forces are not only trying to convince everyone but me too, that this is how its going to turn out.
  --
   I have asked to be forewarned, not for reasons of. It can happen any time at all, I am always ready. I can do nothing more for the work than what I am doing now, and I havent a single practical measure to take because I have already taken them all. So that isnt why, but to AS MUCH AS POSSIBLE to withdraw from the body all that has been put into it. There is such an accumulation inside it of force, consciousness, power, oh! all the cells are impregnated and it would take some time if it all had to be taken out.
   But I have had no indication of this, neither by night nor by day, neither awake nor in tranceno indication. The indication rather points to all that must be clarified, purified so the physical may keep what it received from that experience [of January 24, 1961].
   From an ordinary standpoint, I believe the situation is dangerous, because (laughing) the doctor refuses to tell me what the consequences might be. I asked him but he wouldnt tell me, so thats what it must mean! But I re ally have no indications and I hope I wont be told, Now you must go, only at the very last minute!
   The body doesnt ask (its so docile), it doesnt even ask for its sufferings to stopit adapts to them. Its mainly my contact with people that makes the thing difficult: when I am all alone upstairs, everything goes well, quite well. But when I spend one or one and a half hours in the afternoon seeing people, afterwards I feel exhausted. That, obviously, is whats making the thing difficult. But the body doesnt complain. It doesnt complain, its ready. The other day when it went back upstairs, it felt a bitwell, at the end of its resources, as though it had pushed itself to the limit. It said to the Lord (and it said this so clearly, as though the consciousness of the cells were speaking; I noted it down): If this (I cant c all it an illness there is no illness! Its a condition of general disequilibrium), if this condition is necessary for Your Work, then so be it, let it go on. But if its an effect of my stupidity (you see, its the BODY saying, If its because I dont understand or I am not adapting or not doing what I should or not taking the proper attitude), if it is an effect of my stupidity, then truly I pray that. It asks only to changeto know and to change!
   It is attached to nothing: none of its habits, none of its ways of being-nothing. It says in all sincerity, I ask only for the Light, only to change. That is its state. it has never, never said, Oh, Im tired, Ive had enough! Bah! Its not like that. It is attached to nothing for a long, long time it has ceased to have desiresit is attached to nothing at all, to nothing. There isnt a single thing for which it says, Oh, I cant do without that! Not one. It doesnt care-if something comes, it takes it; if it doesnt come, the body doesnt think about it. In other words, its truly good-natured. But if this isnt sufficient, then it doesnt know and it says, If there is something I cant do or I dont know or I am not doing It asks for nothing more than to make the necessary effort!
   (silence)
   It all began with some extremely violent attacks. So if your dream is not premonitory, then it must be the result of their formation, by which they intend to disseminate the conviction everywhere, as much as possible, that this is the end. Two years ago, when I had to retire to my room, a formidable campaign was set into operation upon all the Ashram people; and all those who were a little receptive, either in dreams or through an openness to suggestions, heard it clearly announced: On the 9th of December of this year [1958], Mother will leave. Theres no doubt about it, its sure. It was said to me as well: This will be the end, you will leave. It was repeated to everybody, everybody, a great many people heard itthey were virtu ally awaiting it. And this is why (you know how extremely ill I was at the time, I was re ally ill), this is why I didnt react, but all the same I didnt go to the lake [the lake estate where Mother was to have gone on the 9th of December], because I told myself, If anything happens there, it will be awkward I had better not go. But still I knew it wasnt true, I knew it.
   Now this kind of attack has stopped, it is no longer like that. But there are beings who send dreams. For example, some dreams were sent to Z (who, as you know, is quite clairvoyant), in which she was told I would be broken to pieces. She was very upset and I had to intervene. Is your dream of this nature, or are you being forewarned? I dont know, I cant say. If the doctor were asked, perhaps he would say that if it continues like this, obviously (you see, one thing after another is getting disorganized), if it continues in this way, how long can the body last?
  --
   The trouble is, if I were thirty or forty years old, people wouldnt be affected. But unfortunately they think about how old I am all the time and it creates a bad atmosphere. After all, they keep saying, Mother is old and. all the usual nonsense.
   But I know differently and so does my bodyto me its all foolishness and has no importance. For instance, when Vinoba Bhave came to see me4 (the man who takes care of poor people), he looked at me and said, Oh, youll live a hundred years! And I simply said, Yes, it all seemed so natural. At that moment, there wasnt even (how to put it?) the least intimation of a doubt. Of course its a clich, but nevertheless, he said it; afterwards he told people that this was what he had felt. And it seems completely natural I know if my body can last till its a hundred (a little less than twenty years more), then we will be on the other side the difficulty will be over.
   I rather feel that your dream is another part of this present mass attack, but.
  --
   You see, theres a curious fluctuation possibly indicating that your dream is part of the present attack which continues with such violence. The night before last, between midnight and half-past, there was a formidable attack. When I emerged from it, I felt that something had lifted, a victory had been won and that the bodys condition had improved. It happens like that, the horizon clears and this Certainty comes with. (The presence is always hereSri Aurobindo and I are together almost every night but the night when I saw that formation, the illness spell over the Ashram, Sri Aurobindo was quite sick in his bed, just as I saw him in 1950.) So when it lifts, all is well: once again there is harmony, there is joy, there is force and again the whole thing continues, the effort continues, consciously. Yet there is a kind of fluctuation: it will go on like that for a few moments or a few hours and then suddenly everything becomes muddled again and I am beset by a fatigue. A fatigue which is I cant say almost unbearable, because nothing in the consciousness feels it to be unbearable but it makes me like this (Mother clenches her fist tightly in a tension to hold on).
   For example, at five-thirty in the evening, after Ive spent an hour and a half here with people, its a labor to climb the stairs; and by the time I get upstairs, I feel strained to the breaking point. Then I begin to walk (I dont stop, I dont rest), I immediately begin to walk with my japa, and within half an hour, pfft! it has lifted.
  --
   Yet I havent the slightest impression that the horizon is blockedyou know, that the end is at hand, that the condition has to be changed and the Work begin again on another plane and in another way; in other words, that everything attempted so far would have been only a preparation for for later. I still dont have that feeling. If I ever do, I will say, Very well, thats quite all right with me, but I dont have this feeling. Will I ever have it? I dont knowusu ally (laughing), I know these things! For instance, I know for certain when someone is going to die, even before theres the least indication. So.
   In the present case, of course, the body is always saying, I am ready for everything I will do anything at all; yet I still cant say that it has this. Its trying to be completely pure according to the spiritual conceptit doesnt sense its separate personality. More and more, year after year, it has been striving to feel only the divine Presence, the divine Life, the divine Force and the divine Will, all within itself; and to feel that without them it is nothing, it doesnt exist. This is fully realized in its consciousness (the conscious part). In the subconscient and inconscient,5 obviously it is not realized otherwise, logic ally, it shouldnt be ill.
   The whole disorder evidently originates from the subconscient and inconscient; all the more so as it came with various indications (sent by the hostile forces but this can always be useful, provided you are careful) saying, Yes, everything is going well in your higher centers, but(because the different points of attack have clearly followed the order of the centers). Four or five days ago, or maybe a week, before this latest difficulty occurred, I saw little beings coming out of the subconscient and saying, Ah! Your legs havent had any trouble for a long time! Its the turn of the lower centers! I swept it all away, of course, but.
   Taken this way, it could be an indication that all this needs a somewhat brutal preparation in order to be put in the necessary condition.
   (silence)
   The most violent attack came immediately after that experience [of January 24]. But of all the experiences in my life, this was the most wonderful for the simple reason that it was NOT EVEN preceded by an aspiration, not even an aspiration from the body it came directly as the Supreme Will, bang! (Mother bangs down her hands in an irresistible gesture) And then there was nothing, nothing but THE thing, WITHOUT ANY PERSONAL PARTICIPATION WHATSOEVER: no will, no aspiration, not even the satisfaction of itnothing. It was. I was (in my higher consciousness) filled with wonder at the ABSOLUTENESS of the experience. It came, a thing DECREED and etern allike that (same irresistible gesture).
   (silence)
   This detachment, as I told you, came afterwards (it was evidently indispensable); and as soon as it came, everything began to get disorganized. Well, the detachment must surely have come so that. Actu ally, my immediate impression was: so that I wouldnt get worried and say to myself, Oh, now it wont work any morethis is the end. So I wouldnt worry. all right, I said, dont bother with it.(gesture of surrender, hands opened upwards) And for the first two or three days I was absolutely detached, watching and not bothering about it. Its only with this last attack on my legs. Because the rest of it tired me and made me ill but it didnt hinder my work; but things become difficult when the legs dont function.
   We sh all see, mon petit! Well see whats going to happen (Mother laughs).
  --
   But truly speaking, the minute one completely emerges from the ordinary mind, NO EXTERIOR SIGN IS A PROOF, absolutely none. There is absolutely no standard to go byneither splendid good health nor good equilibrium, nor an almost general disorganizationnone of these. all depends exclusivelyexclusivelyon what the Lord has decided. Exclusively. Consequently, if one remains very quiet, one is sure to know what He has decided.
   When I am perfectly tranquil, I immediately live in a beatific joy where questions dont arisethere are no questions! One asks for nothingone LIVES! One lives happily, and thats all. Theres no, Will it be like this? Will it be like that?how childish! There are no questions, questions dont arise. One is a beatitude manifesting, that is all.
   all the rest is unimportant.
   Basic ally, if we were capable of. When I am up in my room, its very easy, very easy: it comes and what is a little more difficult is getting out of that state. There I am, like this (gesture of blissful abandonment), and when I feel its time to go downstairs or I have something to do or someone is coming with lunch or whatever, then its a little difficult; otherwise, I am like that (same gesture). Whats difficult is my contact with the Ashram people. As soon as I go down and simply that, having to fidget on my feet, giving people flowers. And they are so unconsciously egotistical! If I dont go through the usual concentration on each one of them, they wonder, What is it? Whats wrong? Have I done something? And and it turns into a big drama.
   Otherwise, concentration is very good, it doesnt tire mewhen my body is not drained, when it isnt constantly aware that it exists because it hurts here, hurts there, aches here, aches there (pain is what gives it a sense of existing), when the body is able to forget itself, things go well, its nothing. Now the Force passes through me without causing fatigue, while many years ago, too much Force created tension; but its not like that now, not at allon the contrary, the body feels better when a lot of force has passed through it.
   I dont know. We sh all see.
  --
   To realize what one has to realize, it is absolutely indispensable to be TOT allY free of all ties with the ordinary, false consciousness common to material body-consciousness the consciousness of the body-substancederiving from the subconscient and the inconscient. This must not only be mastered (it has been mastered for a long time)but there must be complete independence so that it no longer has the power to provoke any reaction at all. But we arent there yet, its still not like that, and as long as it isnt, we are not on the safe side. But when all the bodys cells, even in their most subconscious reactions, will come to know what I myself know, that the Supreme alone exists, when they will know that, it will be goodnot before. As I told you just now, they still have ordinary reactions: If I have to stay on my feet, (this isnt a thought; Im obliged to use words, but it isnt a thought), If I have to stay on my feet, Im going to get tired; if I do too much, Ill be tired, if I do this, it will have that consequence, if. This stupid, automatic little mechanism. its not yet THAT, not yet That!
   Of course, theres the constant difficulty of all the thoughts coming from outside and from the people you live with. But now the consciousness is such that these outer things are seen objectively (Mother makes a gesture of seeing vibrations coming and stopping before her eyes)automatic ally I see everything that comes from the surrounding vibrations objectively: far, near, above, below, everywhere. The vibration comes WITH THE KNOWLEDGE. In other words, its not that you see what it is only after it has been received and absorbed: it comes with the knowledge, and this is a great help. This type of perception has considerably increased and become much more precise since that experience [of January 24], much more; it has made a big difference.
   But perhaps there will have to be many experiences of this nature before the work is done. It is possible.
   Something from that experiencean effect, a vibratory effect, so to speakhas not left. But the totality of the experience is not here the whole time, its not established. I had a reminder of it one night, but not for very long; all at once, for a brief moment, this same vibration came, and my entire body was nothing other than this Vibration.
   It didnt last longer than a quarter of an hour and it wasnt as total.
  --
   There is one question I would very much like to ask you How can all this work you are doing on your body, this work of consciousness, act upon the corporeal substance outside you? How is it gener ally valid?
   In the same way as alwaysbecause the vibration spreads out! Thats how it works.
  --
   Thats how it works. Because all substance is ONE. all is onewe constantly forget that! We always have a sense of separation, and that is total, total falsehood; its because we rely on what our eyes see, on (Mother touches her hands and arms, as if to indicate a separate body, cut off from other bodies). That is truly Falsehood. As soon as your consciousness changes a little, you realize that what we see is like an image plastered over something. But its not true, NOT TRUE AT all. Even in the most material Matter, even a stoneeven in a stoneas soon as ones consciousness changes, all this separation, all this division, completely vanishes. These are (how to put it?) modes of concentration (something akin to yet not quite that), vibratory modes WITHIN THE SAME THING.8
   (The clock strikes) Oh, now I must go!
  --
   In any case, one thing: never forget that what we have to do, we sh all do; and we sh all do it together because we have to do it together, that is alllike this, like that, in this way, in that way (Mother tilts her hand from right to left as though to indicate this side of the world or the other, life or death), it has no importance. But this is the true fact.
   There, petit.
   Kali symbolizes the destroying or warrior-like aspect of the universal Mother: it is she who severs all bonds ... out of love.
   The 'pipe' is obviously symbolic.
   As a matter of fact, twelve years laterin May 1973we were indeed all forced to 'get out.'
   In 1956.
   The terminology used by Mother and Sri Aurobindo is distinct from the terminology of Western psychology. This is how Sri Aurobindo defines 'inconscient' and 'subconscient': ' all upon earth is based on the Inconscient, as it is c alled, though it is not re ally inconscient at all, but rather a complete "sub"-conscience, a suppressed or involved consciousness, in which there is everything but nothing is formulated or expressed. The subconscient lies between this Inconscient and the conscious mind, life and body.'
   Cent. Ed., XXII, p. 354
  --
   A recentand unifying (!)theory postulated by the American Nobel Laureate, Murray Gell-Mann, would reduce this somewhat startling enumeration to more reasonable proportions through the introduction of a unique sub-particle constituting all matter: the quark. Nevertheless, there would still exist several kinds of quarks (e.g., 'strange,' 'charmed,' 'colored' in red, yellow and blue) for accommodating the various qualities of matter. A proton, for example, would consist of three quarks: red, yellow and blue. However, it should be noted that quarks are basic ally mathematical intermediaries to facilitate the comprehension or interpretation of certain experiments thus far unexplained. Moreover, the simple question still remains, even if they do exist materi ally: 'What are quarks made of?'
   Nevertheless, a mathematical model resulting from a recent theory that attempts to represent our material universe strangely resembles Mother's perception, for it postulates a milieu consisting entirely of electromagnetic waves of very high frequency. According to this theory, Matter itself is the 'coagulation' of these waves at the moment they exceed a certain frequency threshold; our perception of emptiness, of fullness, of the hard or the transparent, being fin ally due only to the differences in vibratory frequencies'vibratory modes within the same thing.'

0 1961-02-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Oh, the other day I had some zinnias (Endurance)liter ally works of art, as though each petal had been painted, and all together so harmonious and so varied at the same time. Oh, Nature is wonderful! In the end, we are just copycats, and clumsy ones at that.
   (after a moment of silence)
   Well, thats all. The situation remains the same.
   And your legs?
  --
   Now, what do you have to tell me? I have nothing to say. As long as its like this, it will keep going on, thats all. Later on, we sh all see.
   But is it necessary to descend to the same level as all these subconscious things? Cant they be acted upon from above?
   Act from above. My child, I have been acting from above for more than thirty years! It changes nothingor if it changes it doesnt transform.
  --
   Anyhow, I was sent here to do this work, so I am trying to do it, thats all. I could have. If it hadnt been for the work, I would have left with Sri Aurobindo; there you have it. I remained only for the sake of the workbecause it was there to be done and he told me to do it and I am doing it. Otherwise, when one is perfectly conscious, one is far less limited without a body: one can see a hundred people at the same time, in a hundred different places, just as Sri Aurobindo is doing right now.
   If I may ask, has Sri Aurobindo remained quite conscious of material things?
  --
   To give a rather curious example, there was a kind of spell of illness over the Ashram, stemming mainly from peoples thoughts, from their way of thinking. It was quite widespread and it was horrible, gloomy, full of fear, pettiness, blind submission, oh! Everyone was in a state of expectation.1 In short, the atmosphere was such that there was an attempt to prevent me from leaving my room I had to sneak out! It was disgusting! Well, on the very night I saw the spell over the Ashram, Sri Aurobindo was lying sick in his bed, just as I had seen him in 1950. Norm ally, we spend almost every night together, doing this, seeing that, arranging things, talkingits a kind of second life behind this one, and it makes existence pleasant. But that night when I had to sneak out of my room (in my nightgown!), and people were trying to find me to (laughing) force me back into bed, he was lying sick in bedand this struck me hard, for it means these things still affect him in his consciousness. He was in a kind of trance and not at all well. It didnt last, but nonetheless.
   Oh, the things that can collect there,2 ugh!
  --
   I hope you arent noting down all these unpleasant things Im saying, because its re ally not encouraging.
   It isnt encouraging, but its relevant. Its part of the battle.
  --
   The day victory is won, all this will become infinitely interesting. But why speak of it if the victory isnt won? It just makes another lengthy description of failures.
   I dont believe in failure.
  --
   But I dont at all believe it wont bear fruita fruition is inevitable!
   For the moment, I havent been told. Well see. No one (I mean no one with authority) has announced to me it would be a failure. But we sh all see.
   The worlds outer evolution is moving ahead so rapidlyin terms of scientific developments that this change CANNOT be put off for millions of years. Mans inner development needs to catch up with all that, doesnt it?
   Yes, surelyoh, yes!
  --
   The other day you were telling me to start this Sri Aurobindo from any point at all.
   Yes, cant you write that way?
  --
   I tell you this because just now as we were speaking about the book and you were saying it would come all at once in a single flow, I saw a kind of globe, like a suna sun shedding a twinkling dust of incandescent light (the sun was moving forward and this dust came twinkling in front of it), like this (gesture). It came towards you, then made a circle around you as if to say, Here is the formation. It was magnificent! There was a creative warmth in it, a warmth like the sunsa power of Truth. And here again, I was given the same impression: that what Sri Aurobindo has come to bring is not a teaching, not even a revelation, but a FORMIDABLE action coming direct from the Supreme.
   It is something pouring over the world.
  --
   If the experience remained permanently, it would be something very close to omnipotence. I felt at the time that there was no such thing as an impossibility: it was truly the sensation of omnipotence. It is not omnipotence, because there is always a greater Omnipotence (one knows this only in the higher realms). But in terms of the material world, it was clearly something very, very different from all that has ever been seen or heard or told by all extant traditionsit all seems like the babbling of a child in comparison. At that moment itself there was only the Something which sees, decidesand it is done.
   (silence)
  --
   all this must be a preparation; there is a lot to be cleared out before the experience can be firmly established. Thats logical, it is quite natural.
   Whats natural also and annoyingis that people know nothing, understand nothing, even those who see me all the time, like the doctor. He still hasnt been able to understand and he suddenly grew worried, thinking I was on my way to the other side! all this makes a mess of the atmosphere it just doesnt help! Their faith is not sufficiently (how to put it?) enlightened for them to keep still and simply say, Well, we sh all see, without questioning. They are not beyond questioning and this complicates matters.
   I have a feeling (but these are old ideas) that if I were all alone somewhere and didnt have to look after these people and things, it would be easier. But that would not be the TRUE thing. For when I had the experience [of January 24], all that is norm ally under my care was present: the whole earth seemed to be present at the experience. There is no individuality (Mother indicates her body). I have difficulty finding an individuality now, even in my own body. What I do find in this body are the subconscious vibrations (conscious as well as subconscious) of a WORLD, a whole world of things. So it can be done ONLY on a large scale, otherwise its the same old story but then its not the power HERE [in matter]one simply quits this world. Oh, these people cant imagine what it is! They have made such a fuss over their departure. They have wanted us to believe it was something quite extraordinary. But its infantile, its childs play, its nothing at all to quit this world! One simply goes poff!, like diving into watera little kick and one resurfaces, and thats all there is to it, its done (Mother laughs).
   And the same goes for their stories about attachments and desiresmy god! Theres nothing to it! Imagine, with anything concerning my body, through all this horror of the subconscient, NOT ONCE have I had to bear the consequence of a desire; I have always had to bear the consequences of the battle against lifes unconscious and malicious resistances, but not once has something come up like that (gesture of something resurging from below) to tell me, You see! You had a desire, now heres the result of it! Not oncevery, very sincerely.
   Thats re ally not the difficulty the difficulty is that the world is not ready! The very substance one is made of (Mother touches her body) shares in the worlds lack of preparationnatur ally! Its the same thing, the very same thing. Perhaps there is a tiny bit more light in this body, but so little that its not worth mentioning-its all the same thing. Oh, a sordid slavery!
   (silence)
  --
   Sri Aurobindo had made certain statements about me in those letters, and Z deleted them. (Anyway, it makes no difference for your book, because Im not at all keen on having any statements about me published.)
   But Z is not honest. He hasnt been honest at all. We were forced to intervene once or twice because his deletions distorted the meaning. We fin ally told him (for the book published here), We wont publish it unless you restore these things.
   (silence)
  --
   Anyhow. Only Sri Aurobindo can speak of Sri Aurobindo. And as for their notes, its still Sri Aurobindo A la Z, or Sri Aurobindo A la A, and all the more so since Sri Aurobindo wrote in very different ways depending upon the person he was writing to (gesture indicating different levels).
   Well, if you feel the time will be found, it will surely be found.
  --
   Note that a few days earlier [the night of February 12], a disciple had a very symbolic dream in which she saw all the disciples gathered near the Ashram's main gate with an air of consternation, as though something had happened to Mother.
   In the subconscient.

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   The Darshan went rather well, much better than I was expecting; but the following two days it was difficult here [in the body]. Then one night (I dont remember which), I I cant say grumbled, but (it wasnt my body grumbling, it is very docile and doesnt protest), but I sometimes find that well, I found it a little exaggerated that day. all the same, I said, this may be demanding a bit too much of it! And then (Mother laughs) the whole night through, each time I awoke and looked (not with my physical eyes), I saw serpents! They were drawn up straight in a circlemagnificent cobras with white bellies, pearl gray backs and flecks of gold on their hoods! They surrounded me, watching, exactly as though they were saying, all the necessary energy is there! You neednt worry! So I concluded that this whole affair11 must have its utilityit cant be simply the bodys lack of plasticity and incapacity to receive. It must have a usefulness but what? I havent understood. Perhaps I will get the explanation later, once its over.
   And the next afternoon, I closed my eyes while I was bathing and what did I see but an enormous, magnificent cobra! It gazed at me, almost smiling, and stuck out its tongue! Good, I said, then everything is all right! (laughing) I have only to hold on.
   So, thats all I have to say.
   And what about you? Nothing to say?
  --
   Theres an American living in Madras, a rather important man, it seems, and an intimate friend of Kennedy, the new President. He has read and reread all of Sri Aurobindos books and is extremely interested. He wrote to Kennedy that he would like him to come here so he can bring him to the Ashram. This man has posed a very interesting question, drawing an analogy. Deep in a forest, a deer goes to quench its thirst; no one is aware of it, yet someone who has made a special study of deer hunting would know by the tracks that the deer had passed bynot only what particular type of deer, but its age, size, sex, etc. Similarly, there must be people with a spiritual knowledge analogous to that of hunters, who can detect, perceive, that a person is in touch with the Supermind, while ordinary people know nothing about it and wouldnt notice. So he asks, I would like to know by what signs such a person can be recognized?
   It is a very intelligent question.
  --
   The first sign is perfect equality as Sri Aurobindo has described it (you must know it, theres a whole chapter on equality, samat, in The Synthesis of Yoga)exactly as he described it with such wonderful precision! But this equality (which is not equanimity) is a particular STATE where one relates to all things, outer and inner, and to each individual thing, in the same way. That is truly perfect equality: vibrations from things, from people, from contacts have no power to alter that state.
   In my reply I mentioned this first, though I didnt give him all these explanations. I put it in a few words as a kind of test of his intelligence, and in a somewhat cryptic form to see if he would understand.
   The second sign is a sense of ABSOLUTENESS in knowledge. As I have already told you, I had this with my experience of January 24. This state CANNOT be obtained through any region of the mind, even the most illumined and exalted. Its not a certainty, its (Mother lowers both hands like an irresistible block descending), a kind of absoluteness, without even any possibility of hesitation (theres no question of doubt), or anything like that. Without (how to say it ?). all mental knowledge, even the highest, is a conclusive knowledge, as it were: it comes as a conclusion of something elsean intuition, for instance (an intuition gives you a particular knowledge, and this knowledge is like the conclusion of the intuition). Even revelations are conclusions. Theyre all conclusions the word conclusion comes to me, but I dont know how to express it. This isnt the case, however, with the supramental experiencea kind of absolute. The feeling it gives is altogether uniquefar beyond certainty, it is (Mother again makes the same irresistible gesture) it is a FACT, things are FACTS. It is very, very difficult to explain. But with that one natur ally has a complete power the two things always go together. (In my reply to this man I didnt speak of power because the power is almost a consequence and I didnt want to speak of consequences.) But the fact remains: a kind of absoluteness in knowledge springing from identityone is the thing one knows and experiences: one is it. One knows it because one is it.
   When these two signs are present (both are necessary, one is incomplete without the other), when a person possesses both, then you can be sure he has been in contact with the Supermind. So people who speak about receiving the Light well, (laughing) its a lot of hot air! But when both signs are present, you can be sure of your perception.12
  --
   And it results neither from an aspiration nor a seeking nor an effort nor a tapasya nor anything else: it comes, bang! (same irresistible gesture) And when it goes away, something like like an imprint in the sand remainsin the consciousness. The consciousness is like a layer of sand on which the experience has left an imprint. If you stir about too much, the imprint vanishes; if you remain very still, it. But its only an imprint. And it cant be imitated. Whats marvelous is that it cant be imitated! all the rest, all the ascetic realizations, for example, can be imitated, but you cant imitate this, it is there is no equivalent.
   Its like the extraordinary feeling I had in my experience that night [January 24]the individuality, even in its highest consciousness, even whats known as the atman13 and the soul, had nothing to do with it. For it comes like this (same gesture), with an absoluteness. There is NO individual participationits a decision coming from the Supreme.
   Its the same thing for the rest: all your aspiration, all your tapasya, all your efforts, all that is individualabsolutely no effect. It comes, and there it is.
   There is only one thing you can doANNUL YOURSELF as much as possible. If you can annul yourself completely, then the experience is total. And if your disappearance could be constant, the experience would be constantly there but thats still far away. I dont know if all this (Mother looks at her body).
   (silence)
   Obviously, the body needed a test, a VERY SEVERE test, because from a personal viewpoint, its the only explanation I can find for all these disorders. There are many explanations from a general viewpoint, but. Anyway, I will know the day I am told all these imaginings are useless. But from a personal viewpoint. You see, for a long time (more than a year now, probably almost two), this body hasnt felt its limits.14 It is not at all its former self; it is scarcely more than a concentration now, a kind of agglomeration of something; it is not a body in a skinnot at all. Its a sort of agglomeration, a concentration of vibrations. And even what is norm ally c alled illness (but it is not illness, these are not illnesses, they are functional disorders), even these functional disorders dont have the same meaning for the body as they have for the doctor, for instance, or for ordinary people. Its not like that, the body doesnt feel it like that. It feels it rather as as a kind of difficulty in adjusting to some new vibratory need.
   (silence)
   Formerly, when it couldnt do its work, the body had a kind of impatiencea feeling that despite all its aspiration and goodwill to be a fit instrument, these disorders were barring the way. Even this has completely gone.
   Now the body has a kind of extraordinary smile for everything. At the end of the day, with the accumulation of everything coming from the people I have seen and the work I have done, when I have to push and pull myself just to climb the stairs because my legs are like iron rods, without any will (thats the most terrible part: they dont respond to the will), even at times like these, when my arms are what pull me up the stairs (no longer my legs), the body doesnt protest, doesnt protest. Then it begins walking back and forth for japa. And after half an hour of walking, things are infinitely better (Mother makes a gesture of the Force descending into her body).
  --
   all this [the world, the Ashram] is held in my consciousness with a kind of essential compassion applying equ ally to all things, all difficulties, all obstacles. I receive letters by the dozens, as you know, and each person comes to me with his own little misery or problem, inner or outer (a tiny pimple becomes a mountain). When people come to me, my inner consciousness always responds in the same way, with a kind of equality and compassion for all. But when people are talking to me or I am reading a letter and my body grows conscious of what it c alls the to-do they make over their miseries, it has a kind of feeling (I mean there is a feeling in the cells): Why do they take things like that! They are making things much more difficult. The body understands. It understands that their way of taking the least little difficulty in such a blind, egotistical and self-centered manner, increases its difficulties furiously!
   Its a rather amusing sensation, a combination of sensation and feeling, that the ordinary human attitude towards things multiplies and magnifies the difficulties to FANTASTIC proportions; while if they simply had the true attitudea NORMAL attitude, quite simple, uncomplicatedahh, all life would be much easier. For the body feels the vibrations (those very vibrations which concentrate to form a body), it feels their nature and sees that its normal reaction, a peaceful and confident reaction, makes things so much easier! But as soon as this agitation of anxiety, fear, discontent comes in, the reaction of a will that doesnt want any of it oh, right away it becomes like water boiling: pff! pff! pff! like a machine. While if the difficulty is accepted with confidence and simplicity, its reduced to its minimum, and I mean purely materi ally, in the material vibration itself.
   Almost (I say almost because the body hasnt had every experience), but almost all pains can be reduced to something absolutely negligible. (Of course, some pains it hasnt had, but it has had a sufficient number!) Its this anxiety resulting from a semi-mental vibration (the first stirrings of Mind) that complicates everything, everything! For example, take this difficulty I mentioned of climbing the stairs: in the doctors consciousness or anyone elses, pain causes it. According to their ordinary reasoning, pain is what tenses the nerves and muscles so one can no longer walk but this is absolutely FALSE. Pain does not prevent my body from doing anything at all. Pain isnt a factor, or rather its a factor that can be easily dealt with. Its not that: it is Matter; Matter (probably cellular matter, or) losing its capacity to respond to the will, to will-power. But why? I dont know! It depends upon the particular disorganization; but why is it like that? I dont know. Now each time I climb the stairs, I am trying to find the means of infusing Will in such a way that this lack of response doesnt last but I still havent found it. Although theres all this accumulated force and power and will (a tremendous accumulation, I am BATHED in it, the whole body is bathed in it!), yet for some reason it doesnt respond. Here and there, groups of cells fail to respond, and the Force cannot act. So what must be found is.
   (silence)
   Even in this, right now, in what I am saying, theres a sense of tapasya; theres the whole inner consciousness making the body do a tapasya. But my knowledge and my certainty (what I KNOW) is that it may be a necessary preparation, but it is NOT what accomplishes the work.15 Rather, it is something acting like that (Mother abruptly turns her hand over to indicate a reversal of states). And when it goes like that, it is done, all is done. all is done.
   Are these disorders necessary for it to become like that? I have my doubts. I have my doubts. But the question cant even be asked, because what it implies seems to verge on a fatalism having no truth in itselfit is not a fatalism, not at all. What is it? Something that defies expression.
   (silence)
  --
   all is a great Mystery.
   (silence)
  --
   all our aspirations, all our seekings, all our ascents always remind me of that flower I gave you the other day16: its something like that (Mother makes a vague, ethereal gesture), vibrating, vibrating, vibrating, very luminous, very delicate, essenti ally very lovely (silence) but it is not THAT (Mother again turns her hand over to indicate an abrupt reversal). It is not That.
   (silence)
  --
   When that comes, all is well.
   (silence)
  --
   Its a curious thing speaking evidently helps me follow the experience. But I cant just begin speaking all alone up in my room! And talking to a tape recorder is useless. Up to now, it certainly flows the best with youby far. I havent tried with others, although occasion ally Ive said something to Nolini, but his receptivity is fuzzy (I dont know whether you can understand this impression: its as though my. words were going into cotton-wool). Once, as I told you, I spoke with R., and with him I felt that three quarters of it was absolutely lostand as a matter of fact it was. But with you I begin to SEE, and the need to formulate makes me concentrate on my vision. And this I experience with you more than I ever have with anyone. So.
   So you are bearing the consequences!
  --
   To be perfect, the equality must be invariable and spontaneous, effortless, towards all circumstances, all happenings, all contacts, material or psychological, irrespective of their character and impact.
   The absolute and indisputable certainty of an inf allible knowledge through identity.
  --
   Here Mother gradu ally goes into trance and all the rest of this conversation will take place in a state of trance.
   I.e., it is not through any effort or tapasya that the true change is brought about.

0 1961-02-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   You know this mental habit (which people take for mental superiority!) of lumping everything together on the same level: all the teachings, all the prophets, all the sects, all the religions. You know the habit: We are not prejudiced, we have no preferencesits all the SAME THING. A dreadful muddle!
   Its one of the biggest mental difficulties of this age.

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   I treated it as something altogether secondary and unimportantwhen people need to g allop, I let them g allop (but I hadnt met Z). Then J. and Z left together on a speaking-tour of Africa and there things began to go sour, because Z was working in one way and J. in another. Fin ally, they were at odds and came back here to tell me, World Union is off to a good startwith a quarrel! (Mother laughs) Z was saying, Nothing can be done unless we base ourselves EXCLUSIVELY on the teaching of Sri Aurobindo and the Mother and they are behind us giving support. And J. said, No, no! We are not sectarian! We accept all ideas, all theories, etc. I replied, and as it happens, I said that Z was right, though with one corrective: he had been saying that people had to recognize us as their guru. No, I said, its absolutely uselessnot only useless, I refuse. I dont want to be anybodys guru. People should simply be told that things are to be done on the basis of Sri Aurobindos thought.9
   So they kept pulling in opposing directions. Eventu ally they tried to set something up (which still didnt hold together), and fin ally they wrote me a little more clearly. (There is one very nice man involved, Y. He isnt particularly intellectual but has a lot of common sense and a very faithful hearta very good man.) Y asked me some direct questions, without beating around the bush, and I replied directly: World Union is an entirely superficial thing, without any depth, based on the fact that Sri Aurobindo said the masses must be helped to follow the progress of the elitewell, let them go ahead! If they enjoy it, let them go right ahead! I didnt say it exactly like that (I was a bit more polite!), but that was the gist of it.
   Now it has all f allen flat. They are carrying on with their little activities, but its absolutely unimportant. They publish a sm all journal, and V, who writes for them, is far from stupid. She is rather intelligent and I have some control over her, so I will try to stop her from writing nonsense.
   They also had a sudden brainstorm to affiliate with the Sri Aurobindo Society. But the Sri Aurobindo Society has absolutely nothing to do with their project: its a strictly external thing, organized by businessmen to bring in moneyEXCLUSIVELY. That is, they want to put people in a position where they feel obliged to give (so far they have succeeded and I believe they will succeed). But this has nothing to do with working for an ideal, it is COMPLETELY practical.10 And of course, World Union has nothing to offer the Sri Aurobindo Society: they would simply siphon off funds. So I told them, Nothing doingits out of the question!
   But your name is there as President of the Sri Aurobindo Society, they said. My name is there to give an entirely material guarantee that the money donated will re ally and truly be used for the Work to be done and for nothing else; its only a moral and purely practical guarantee. These people arent even asked to understand what Sri Aurobindo has said but simply to participate. Its a different matter for those in World Union, who are working for an ideal: they want to prepare the world to receive (laughing) the Supermind! Let them prepare it! It doesnt matter, they will achieve nothing at all, or very little. Its unimportant. Thats my point of view and I have told them so.
   In addition, I told them it was preferable not to hold any functions herethey can be held at Tapogiri in the Himalayas, or elsewhere and this is understood. They did hold a seminar here (a perfect fiasco, besides), but it had been arranged a long time ago. They invited people who promised to come (I think very few showed up in the end), and it was of very secondary importance. Nevertheless, I told them, This is the last time; dont do it here any more. At Tapogiri, as often as you like: its a beautiful spot in the mountains, a health resort, people go there in the summer for the fresh air and to sit around and chat!
   What shocked me was. You know I rarely leave my house, but each time I would come to the Ashram for darshan or to see you, always, as if by chance, I would find J. off in a corner with some European visitor. The repetition of this coincidence made me wonder, Whats he doing so systematic ally with all the European visitors?! And it shocked me to imagine myself in their place: just suppose, I said to myself, you are coming to the Ashram for the first time, very open, in search of a great truth, and you stumble upon this man who tells you: Sri Aurobindo = World Union. Well, my first reaction would be, Im leaving, Im not interested!
   It serves as a test, my child, a very good test! There are many things like that.
   For example, theres someone here, Mridou (you know her, shes as round as a barrel11), who gossips to everybody. She had quite a clientele for a long time because she used to make Indian sweets and the Europeans went to her place for snacks. She is a woman who, when there isnt any gossip, invents it! She tells all the dirt imaginable to all her visitorsa fact which was brought to my attention. I rec all that a long time ago Sir Akbar from Hyderabad warned me, You know, shes the second Mother of the Ashram, be careful! Its a good test, I replied, people who dont immediately sense what it is arent worthy of coming here!
   Well, with J. its the samefrom an intellectual viewpoint, its the very same thing: if people are taken in by what he says, it means theyre not ready AT all.
   But the danger isnt to be taken in, but to be disgusted by it!
  --
   Its outrageous! First of all, they use Sri Aurobindos name, putting it on a level with Vinoba Bhave or Dr. Schweitzer or who knows what other sage; then at the end they launch an appeal for people to enroll! So the reader is left wondering, But I thought Sri Aurobindo. You understand, this indiscriminate mixture, this diminishing.
   I wrote them a letter where I stuck this nonsense of theirs right under their noses.
  --
   The truth is, VERY FEW people are ready to be here, very few. We have taken in all typeswe accept, we accept, we acceptafterwards, we sift. And the sifting goes on more and more. Actu ally, we accept everything, the entire earth, and then (gesture) theres a churning. And everything useless goes away.
   The opposition is clearly becoming stronger and stronger, a very good signit means we are advancing. But circumstances are growing more and more difficult: the least thing becomes an opportunity to demonstrate bad will and spiteon the part of the government, on the part of people here and so on. Seen from a superficial viewpoint, we are more than ever in the soup. But this makes my heart rejoice! I take it as a sign that we are getting nearer.
   Dont let it trouble you, you must always smile. Smile, be absolutely above it allabsolutely.
   (silence)
   I told them. Because at World Union they asked me what their mistake had been (they didnt state it so candidly, but in a roundabout way), and I replied (not so candidly, eithernot exactly in a roundabout way, but in general terms). I told them their mistake was being unfaithful and I explained that to be unfaithful means to put everything on the same level (thats when I sent them those lines12). I told them, Your error was in saying: One teaching among many teachingsso let us be broad-minded and accept all teachings. So along with all the teachings, you accept every stupidity possible.
   But if someone is taken in, it proves hes at an elementary stage and unready.
   Oh, Ive had all sorts of examples! all these errors serve as tests. Take the case of P.: for a long time, whenever someone arrived from the outside world and asked to be instructed, he was sent to P.s room. (I didnt send them, but they would be told, Go speak to P.!) And P. is the sectarian par excellence! He would tell people, Unless you acknowledge Sri Aurobindo as the ONLY one who knows the truth, you are good for nothing! Natur ally (laughing), many rebelled! (You see, out of lazinessso as not to be bothered with seeing people or answering their questionsone says, Go find so-and-so, go ask so-and-so, and passes off the work to another.) Well, it was fin ally understood that this wasnt very tactful, and perhaps it would be better not to send visitors to P., since so many had been put off. But actu ally. I was told about it afterwards and I replied, Let people read and see for THEMSELVES whether or not it suits them! What difference does it make if theyre put off! If they are, it means they NEED to be put off! Well see later. Some of them have come full circle and returned. Others never came backbecause they werent meant to. Thats how it goes. Basic ally, all this has NO importance. Or we could put it in another way: everything is perfectly all right.
   (silence)
   Each one of us must learn his lesson thats a different matter. WE are not perfectly all right because we can be bettercircumstances are simply the outgrowth of what we are, nothing else. And we neednt worry I never worry myself!
   Whats more, I find it so funny! A time comes when all such things seem so childish, so stupid, so meaningless! What difference can it make! As long as people are still at that level, thats where they are. The day they get away from it, they too will smile!
   Of course, I have a kind of responsibility because people expect me to organize everything, so I try to put things in their place. Thats why I told them I preferred they didnt hold seminars here, because it appears a bit I didnt say parasitic, but its like (laughing) a toadstool growing on an oak tree!
  --
   Things are going very badly: a pack of enemies assailing me, friends deserting usits going very, very badly. Then yesterday evening, while I was walking for japa and all these good tidings were arriving, I said to the Lord, Listen, Lord, you have Indra to help the good people I beseech you, send him to me; he has some work to do!(Mother laughs) Then my walk became so amusing! I was watching them come in as I walked Indra and all the other godsand they were hard at work. Delightful!
   Hibiscus, double flower, light pink.

0 1961-03-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   I am determined to cure myself they told me it was incurable. The doctors poison you to cure you (as they poisoned our poor S.), and thats no cure! When they dont feel the need to show off in front of the patient, they openly acknowledge that it isnt at all sure that their medicines cure: they merely make you inoffensive to others! But I dont believe in it I dont believe in doctors, I dont believe in their remedies and I dont believe in their science (they are very useful, they have a great social utility, but for myself, I dont believe in it).
   I knew when I caught it: it was at the Playground.4 Certain people poisoned me with a mosquito bite the instant the mosquito bit me, I knew, because it so happens I am a little bit conscious! But I controlled it like this (gesture of holding the disease in abeyance and under control), so it couldnt stir. Probably it would never have stirred if I hadnt had that experience of January 24 and the body didnt need to be made ready. For the body to be ready, a host of things belonging to the dasyus, as the Vedas say, cant be stored inside it! These are very nasty little dasyus (laughing), they have to be chased away!
  --
   Mon petit, I dont claim to be tot ally universal, but in any case I am open enough to receive. You see, given the quantity of material I have taken into my consciousness, its quite natural that the body bears the consequences. There is nothing, not one wrong movement, that my body doesnt feel5; gener ally, though, things are automatic ally set in order (gesture indicating that Mother automatic ally purifies and masters the vibrations coming to her). But there are timesespeci ally when it coincides with a revolt of adverse forces who dont want to give up their domain and enter into battle with all their mightwhen I must admit its hard. If I had some hours of solitude it would be easier. But particularly during the period of my Playground activities, I was badgered, harassed; I would rush from one thing to the next, one thing to the next, I had no nights to speak ofnights of two and a half or three hours rest, which isnt enough, theres no time to put things in order.
   Under those conditions I could only hold the thing like this (same gesture of muzzling the illness or holding it in abeyance).
   all the same, wasnt it a mosquito that bit you?
   Yes, it was a mosquito.
  --
   Thats all, mon petit.
   Yesterday I sent you something (there wasnt much of it, just a taste): its a bit of the pistachio puree they make for me. Concentrated food.6 Its funny I have got it into my head to make you a gourmand! (Mother laughs) Good-bye, mon petit.

0 1961-03-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have to fight to get out of there! I began to scold them all, saying they were wasting all my time then I was able to come. Otherwise, impossible.
   (Satprem puts a cushion under Mothers feet)
  --
   When was it? Not last night, but the night before, I was with you; and while I was with you I heard the clock strike. I didnt count, but I told myself, Its 4 oclock! and got out of bed. One hour later I saw that it was 4 a.m.: I had risen at 3, and by then we had been together for quite a long time. I had gone where? I dont know. I was living some place (certainly somewhere in the Mind) and we were together, we had been working together, doing all sorts of things and spending a lot of time together I dont know for how long because time there isnt the same.
   Then I had to return here that is, to my home in India, to Sri Aurobindos home: I had to return to Sri Aurobindos home. Pavitra was also working there and he didnt want to let me leave; when he saw me going he came and tried to stop me. You, on the contrary, were helping. Sh all I take anything with me or not? I asked myself Oh, I dont need anything, Ill go all alone. That worried you a little because of the journey ahead, and you said, There will be many complications. It doesnt matter! I replied (laughing). But if you only knew how living and concrete it was! The impressions were so there was the feeling of making a long voyageit was a LONG voyage, as if I were crossing the sea (but not physic ally), a long voyage. I remember setting off (I was with you, you were there) and telling myself, At last hes here! At last I have found a reasonable being who doesnt try to stop me from doing what I must do! I had (laughing mischievously) a very high opinion of you, thats why I am telling you this!
   I was abruptly awakened by the clock striking (I didnt count), and my immediate feeling was, Well, he is re ally very nice! Now theres a good companion!
  --
   From an historical viewpoint (not psychological, but historical), based on my memories (only I cant prove it, nothing can be proved, and I dont believe any truly historical proof has come down to usor in any case, it hasnt been found yet), but according to my memories. (Mother shuts her eyes as if she were going off in search of her memories; she will speak all the rest of the time with eyes closed.) Certainly at one period of the earths history there was a kind of earthly paradise, in the sense that there was a perfectly harmonious and perfectly natural life: the manifestation of Mind was in accordwas STILL in complete accord and in total harmony with the ascending march of Nature, without perversion or deformation. This was the first stage of Minds manifestation in material forms.
   How long did it last? Its hard to say. But for man it was a life like a sort of flowering of animal life. My memory is of a life where the body was perfectly adapted to its natural surroundings. The climate was in harmony with the needs of the body, the body with the demands of the climate. Life was wholly spontaneous and natural, as a more luminous and conscious animal life would be, with absolutely none of the complications and deformations brought in later by the mind as it developed.
   I have a recollection of this life, for I relived it when I first became conscious of the life of the entire earth; but I cant say how long it lasted or what area it covered I dont know. I only remember the conditions at that time, the state of material Nature and the human form and human consciousness, and this state of harmony with all the other elements of the earth: harmony with animal life and a great harmony with plant lifethere was a kind of spontaneous knowledge of how to use the things of Nature, the qualities of plants, fruits and all that vegetal nature could offer. There was no aggressiveness, no fear, no contradictions or frictions, and no perversion the mind was pure, simple, luminous, uncomplicated.
   It was certainly with the progress of evolution, the march of evolution, when the mind began to develop for and in itself, that all the complications, all the deformations began. Indeed, this story of Genesis that seems so childish does contain a truth. The old traditions like Genesis resembled the Vedas in that each letter6 was the symbol of a knowledge; it was the pictorial rsum of a traditional knowledge, just as the Veda contains a pictoral rsum of the knowledge of its time. But whats more, even the symbol had a reality in the sense that there was truly a period when life upon earth (the first manifestation of mentalized Matter in human forms) was still in complete harmony with all that preceded it. It was only later that.
   The tree of knowledge symbolizes this kind of knowledge a material knowledge, no longer divine because its origin was the sense of division and this is what began to spoil everything. How long did this period last? I am unable to say. (Because my recollection is of an almost immortal life; it seems that it was through some sort of evolutionary accident that the destruction of forms became necessary for progress.) And where did it take place? From certain impressions (but these are only impressions), it would seem that it was in the vicinity of either this side of Ceylon and India or the other, I dont know exactly (Mother indicates the Indian Ocean either west of Ceylon and India or to the east between Ceylon and Java), although certainly the place no longer exists; it must have been sw allowed up by the sea. I have a very clear vision of the place and a consciousness of that life and its forms, but I cant give precise material details. Did it last for centuries, was it ? I dont know. To tell the truth, when I was reliving those moments I wasnt curious about such details (for one is in another mental state where there is no curiosity about material details: all things turn into psychological facts). It was something so simple, luminous, harmonious, far removed from all our usual preoccupationsthose very preoccupations with time and space. It was a spontaneous life, extremely beautiful, and so close to Naturea natural flowering of animal life. There were no oppositions or contradictions, nothing of the kindeverything happened in the best way possible.
   (silence)
   A similar memory has recurred several times under different circumstancesnot exactly the same scene and the same images, because it wasnt something I was seeing but A LIFE I was living. During a certain period, at any time, night or day, I would experience a particular state of trance in which I was rediscovering a life I had lived. I was fully conscious that this life had to do with the first flowering of the human form upon earth, the first human forms able to incarnate the divine being from above. This was the first time I could manifest in a particular terrestrial form (not a general life but an individual form); that is, for the first time, through the mentalization of this material substance, the junction between the higher Being and the lower being was made. I have lived that several times, and always in a similar setting and with quite a similar feeling of such joyous simplicity, without complexity, without problems, without all these questions. It was the blossoming of a joy of lifenothing but that; love and harmony prevailed: flowers, minerals, animals all got along together perfectly.
   Things began to go wrong only a LONG time afterwards, long after (but this is a personal impression), probably because certain mental cryst allizations were necessary, inevitable, for the general evolution, so that the mind might prepare itself to move on to something else. That was when oh, it seems like a f all into a pitinto ugliness, darkness! Everything became so dark, so ugly, so difficult, so painful. Re ally re ally the sense of a f all.
  --
   Theon used to say it wasnt (how to put it?) inevitable. In the total freedom of the manifestation, this voluntary separation from the Origin is the cause of all the disorder. How to explain it? Words express these things so poorly. We can c all it inevitable because it happened! But outside of this creation, a creation can be imagined (or could have been) where this disorder would not have occurred. Sri Aurobindo saw it in approximately the same way: a sort of accident, as it were but an accident allowing the manifestation a far greater and more total perfection than if it had never occurred. But this is all still in the realm of speculation, and useless speculation at that. In any case, the experience, the feeling, is that all at once (Mother makes the gesture of a brutal f all) oh!
   For the earth it probably happened like that, all at once: a sort of ascent, then the f all. But the earth is a tiny concentrationunivers ally, its something else.
   (silence)
   The recollection of those times is stored somewhere in the terrestrial memory, that region where all the earths memories are inscribed. Those who contact this memory can tell you that the earthly paradise still exists somewhere.7 But it doesnt exist materi ally. I dont know, I dont see it.
   (silence)
  --
   According to Theon, the serpent wasnt the spirit of evil at all: it was the evolutionary Force. And Sri Aurobindo fully agreed; he used to tell me the same thing: the evolutionary power the mental evolutionary poweris what drove man to gain knowledge, a knowledge of division. And its a fact that along with the sense of Good and Evil, man became conscious of himself. Natur ally, this ruined everything and he couldnt stay: it was his own consciousness that drove him out of Paradisehe could no longer stay.
   Then was man banished by Jehovah or by his own consciousness?
  --
   In my view, all these old Scriptures and ancient traditions have a graduated content (gesture showing different levels of understanding), and according to the needs of the epoch and the people, one symbol or another was drawn upon. But a time comes when one goes beyond these things and sees them from what Sri Aurobindo c alls the other hemisphere, where one realizes that they are only modes of expression to put one in contacta kind of bridge or link between the lower way of seeing and the higher way of knowing.
   A time comes when all these disputesAh, no, this is like this, that is like thatseem so silly, so silly! And there is nothing more comical than this spontaneous reply so many people give: Oh, thats impossible! Because with even the most rudimentary intellectual development, you would know you couldnt even think of something if it werent possible!
   (silence)
  --
   Is everything all right? Yes?
   Oh, you know, if that could be found again. But how?8
   Truly, they have ruined the earth, they have ruined itthey have ruined the atmosphere, they have ruined everything; and for it to become something like the earthly paradise again, ohh! What a long way to gopsychologic ally, above all. Even the very structure of Matter (Mother fingers the air around her), with their bombs and their experiments and their oh, they have made a mess of it all! They have truly made a mess of Matter.
   Probably no, not probably, its absolutely certain that this was necessary for kneading matter, churning it, to prepare it to receive THAT, the new thing yet to manifest.
  --
   It doesnt matter. Fundament ally, it doesnt matter. Yesterday, while I was walking I was walking in a kind of universe that was EXCLUSIVELY the Divineit could be touched, felt: it was within, without, everywhere. For three-quarters of an hour, NOTHING but that, everywhere. Well, I can assure you, at that moment there were certainly no more problems! And what simplicitynothing to think about, nothing to want, nothing to decide: to BE, be, be! (Mother seems to dance) To be in the infinite complexity of a perfect unity: all was there but nothing was separate; all was in movement yet nothing changed place. Truly an experience.
   When we become like that, it will be very easy.

0 1961-03-14, #Agenda Vol 02, #The Mother, #Integral Yoga
   I havent done anything, havent worked, answered questions or prepared anything for the Bulletinnothing at all.
   You saw the people waiting in the corridor; when I left the other day they kept me there three-quarters of an hour and when I fin ally went upstairs I was ill. Not re ally ill but not well. So once again its all c alled into question.
   Mother goes on to the work and listens to the reading of an old Talk of September 26, 1956, to be used in the Bulletin. In it she speaks of moments of opening in the yoga:
   Then there are days when you are in contact with the divine Consciousness, with the Grace, and all is tinged, colored by this Presence, and things which usu ally seem dull to you become charming and pleasant all is alive, all is vibrant. At other moments you are clouded, closed, you no longer feel anything, everything loses its flavor you are like a walking block of wood.
   It comes and goes along the way, you dont keep it permanently; its like crossing a zone, a perfumed zone, and then its past for the moment, its over. A fleeting caress.
  --
   Yet the cells sense so perfectly that. all the experiences in the subconscient at night are quite clear proofs that a a WORLD of things and vibrations is being cleaned out all the vibrations opposed to the cellular transformation. But how can one poor little body do all that work! The body is quite aware of being a sort of accumulation and concentration of things (yet there is inevitably a selectionMo ther laughsbecause if everything had to be worked out in one center like this [her body] it would be it would be impossible!). Oh, if you knew how deeply and perfectly convinced these cells are, in all their groups and sub-groups, each one individu ally and within the whole, that everything is not only decreed but executed by the Divine, everything! They have a kind of constant awareness so filled with a conscious faith in His infinite wisdom, even when there is what the ordinary consciousness c alls suffering or pain. Thats not what it is for the cellsits something else! And the result is a state of yes, a state of peaceful combat. There is a sense of Peace, the vibration of Peace, and simultaneously an impression of being (how to put it?) on the alert, in constant combat. Taken all together it creates a rather odd situation.
   And within oh! Its like waves, constantly, the equivalent of those nuances of color I was speaking about, waves of this joy of life, the joy of life rippling past, touching; but instead of being. At times, you see, the body is in a sort of equilibrium (what we, in our ordinary outer consciousness, c all equilibrium that is, good health), and then this joy is constant, like swells on the sea (Mother shapes great waves): it seems to flow on behind everything; it comes and shows its face for a moment, then vanishes. In the very tiny things of lifeyes, physical life the joy of these things, the joy life contains, this luminous, special kind of vibration, rises up as if to remind us that its here; it is here, it mustnt be forgotten, its here but its kept down by this tension.
  --
   all together, as a whole, its something so peculiar!1
   (long silence)
   There is the sense of all things being organized, concentrated and arranged according to a rhythm, and if one manages to maintain the equilibrium of this rhythm, something permanent results.
   (Mother remains absorbed within herself) The equilibrium of this rhythm the progressive, ascending equilibrium of this rhythmis what, for Matter, must constitute Immortality.

0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   We tend to apply the word natural to all spontaneous manifestation not resulting from a choice or a preconceived decision that is, with no intrusion of mental activity. Thats why a man with an only slightly mentalized vital spontaneity seems more natural to us in his simplicity. But this naturalness bears a close resemblance to the animals and is quite low on the human evolutionary scale. Man will not recapture this spontaneity free of mental intrusion until he attains the supramental level, until he goes beyond the mind and emerges into the higher Truth.
   Up to that point, all his modes of being are natur ally natural! But with the minds intrusion, evolution was, if not falsified, then deformed, because by its very nature the mind was open to perversion and it became perverted almost from the start (or to be more exact, it was perverted by the asuric forces). And what appears unnatural to us now is this state of perversion. At any rate, its a deformation.
   You ask why man questions himself, but this is the nature of the mind!
   Along with the mind came individualization, an acute sense of separation and a more or less precise feeling of a freedom of choice all of that, all these psychological states, are the natural consequences of mental life and open the door to everything we see now, from the worst aberrations to the most rigorous principles. Mans impression of being free to choose between one thing and another is the deformation of a true principle that will be tot ally realizable only when the soul or psychic being becomes conscious in him; were the soul to govern the being, mans life would truly be a conscious expression of the supreme Will translated individu ally. But in the normal human state, such a case is still extremely rare and doesnt seem at all natural to ordinary human consciousness it seems almost supernatural!
   Man questions himself because the mental instrument is made for seeing all possibilities and because the human being feels he has freedom of choice and the immediate consequences are the notions of good and evil, right and wrong, and all the ensuing miseries. This cant be c alled a bad thing: its an intermediate stagenot a very pleasant stage, but nevertheless it was certainly inevitable for a total development.
   ***
  --
   The experience occurred in a place corresponding to ours [the main Ashram building], but immense: the rooms were ten times bigger, but absolutely one cant say emptythey were barren. Not that there was nothing in them, but nothing was in order, everything was just where it shouldnt be. There wasnt any furniture so things were strewn here and therea dreadful disarray! Things were being put to uses they werent made for, yet nothing needed for a particular purpose could be found. The whole section having to do with education [the Ashram School] was in almost total darkness: the lights were out with no way to switch them on, and people were wandering about and coming to me with incoherent, stupid proposals. I tried to find a comer where I could rest (not because I was tired; I simply wanted to concentrate a little and get a clear vision in the midst of it all), but it was impossible, no one would leave me alone. Fin ally I put a tottering armchair and a footstool end-to-end and tried to rest; but someone immediately came up (I know who, Im purposely not giving names) and said, Oh! This wont do at all! It CANT be arranged like that! Then he began making noise, commotion, disorderwell, it was awful.
   To wind it all up, I went to Sri Aurobindos rooman enormous, enormous room, but in the same state. And he appeared to be in an eternal consciousness, entirely detached from everything yet very clearly aware of our total incapacity.
   He hadnt eaten (probably because no one had given him anything to eat), and when I entered, he asked me if it was possible to have some breakfast. Yes, of course! I said, Ill go get it, expecting to find it ready. Then I had to hunt around to find something: everything was stuffed into cupboards (and misplaced at that), all disarrangeddisgusting, absolutely disgusting. I c alled someone (who had been napping and came in with sleep-swollen eyes) and told him to prepare Sri Aurobindos breakfast but he had his own fixed ideas and principles (exactly as he is in real life). Hurry up, I told him, Sri Aurobindo is waiting. But hurry? Impossible! He had to do things according to his own conceptions and with a terrible awkwardness and ineptitude. In short, it took an infinite amount of time to warm up a rather clumsy breakfast.
   Then I arrived at Sri Aurobindos room with my plates. Oh, said Sri Aurobindo, it has taken so long that I will take my bath first. I looked at my poor breakfast and thought, Well, I went to so much trouble to make it hot and now its going to get cold! all this was so sordid, so sad.
   And he seemed to be living in an eternity, yet fully, fully conscious of of our total incapacity.
   It was so sad to see how good-for-nothing we were that it woke me up, or rather I heard the clock strike (like the other day, I didnt count and leapt out of bed; but I quickly noticed that it was only 3 oclock and lay back down). Then I began looking and told myself, If we re ally have to emerge from all this infirmity before anything can truly be well done, then we have quite a long road to travel! It was pitiful, pitiful (first on the mental, then on the material plane), absolutely pitiful. And I was depending on these people! (Sri Aurobindo was depending on me and therefore on them.) Good god, I said, if I only knew where things were kept! If they had just let me handle things, it could have been done quickly. But no! all those people had to be involved Oust as we always depend on intermediaries in real life).
   It made me wonder.
  --
   For a very long time now I have been watching all the phases of the subjection to mental functioning come undone, one after another for a very long time. That night was the end of it, the last phase: I was leaving this subjection behind and rising up into a realm of freedom. You had been very, very helpful, as I told you. Well, this latest experience was something else! It came to make me look squarely at the fact of our incapacity!
   Can you imagine!
  --
   A sort of power over circumstances does come to me, however, as if I could rise above it all and give the subconscient a bit of a work-over. Natur ally this has some results: entire areas are brought under control. Thats the most important thing. Individuals get the repercussions later because they are very very coagulated, a bit hard! A lack of plasticity.
   Take the case of this man Im not naming Ive been training him, working with him, for more than thirty years and I still havent managed to get him to do things spontaneously, according to the needs of the moment, without all his preconceived ideas. Thats the point where he resists: when things have to be done quickly he follows his usual rule and it takes forever! This was illustrated strikingly that night. I told him, Just look: its there its THEREhurry up and warm it a little and Ill go. Ah! He didnt protest, didnt say anything, but he did things exactly according to his own preconceptions.
   Its a terrible slavery to the lower mind, and so widespread! Oh, all these goings-on at the School, my child, all the teaching, all the teachers.2 Terrible, terrible, terrible! I was trying to turn on the switches to give some light and not one of them worked!
   Of course, these scenes are slightly exaggerated because they are seen in isolation from the rest; within the whole many things crisscross and complete each other, diminishing each others importance. But in an experience like last nights, things are taken singly and shown in isolation, as through a magnifying glass. And after all its a good lesson.
   Inefficiency. all right, then.
   And it all exists PRIMARILY because each individual is shut up in his own little personal formation (Mother forms an eggshell), a formation of the most ordinary mind, the mind that fabricates the details of everyday life; its like being cramped into a narrow prison.
   Satprem later asked if this 'on earth' wasn't superfluous and Mother replied: 'This precision is not superfluous; I said "on earth" meaning that man does not belong only to the earth: in his essence, man is a universal being, but he has a special manifestation on earth.'

0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
   Last night I had two consecutive experiences showing with extreme precision that black magic is at the root of all this (Mother is speaking of both general and personal difficulties, in the Ashram and in her body).
   First of all, on the mental plane (the physical-mind, the material mind) I saw an individual. I am not entirely certain of his identity (when I saw him last night I didnt associate him with anyone in particular) but from his outer appearance he is evidently a sannyasi. He was pursuing me, blocking my way and trying to stop me from doing my work (it was a long, long affair). But I was very conscious and could foresee everything he was about to do, so it had no effect. After a long while I emerged from this I had something else to do and I leftand on my way home he was everywhere, hiding and trying to catch me; but he didnt succeed in doing anything. And I knew he had been acting in this manner for a long time.
   Then I woke up (I always wake up three or four times during the night) and when I went back to bed I had an attack of what the doctor and I have taken to be filariasis but a strange type of filariasis, for as soon as I master it in one spot it appears in another, and when I master it there it reappears somewhere else. Last night it was in the arms (it lasted quite a while, between 2:30 and 4 a.m.); but I was fully conscious, and each time the attack came, I went like this (gestures over the arms, to drive away the attack) and my arms were not affected at all. When it was over, I consciously entered the most material subtle physical, just beyond the body. I was sitting in my room there (an immense, cubic room) reading or writing something, when I heard the door open and close, but I was busy and didnt pay attention, presuming it was one of the people usu ally around me. Then suddenly I had such an unpleasant sensation in my body that I raised my head and looked, and I saw someone there. Do you know how the magicians in Europe dress, in short satin breeches and a shirt? He was wearing something like that. He was Indian, t all and rather dark, with slicked-down hairwhat you would norm ally c all a handsome young man. He seemed to have been drawn1 there becausehe was standing in front of me staring into space, not looking at me. And the moment I saw him, there was the same sensation in all my cells as I have with what Ive been c alling filariasis (its a special, minute kind of pain) and simultaneously all the cells felt disgusta tremendous will of rejection. Then I sat up straight (I didnt stand up) and said to him as forcefully as possible, How do you dare to come in here! I said it so loudly that the noise woke me up! I dont know what happened then, but things went much better afterwards.
   The moment I saw this person I knew he was only an instrument, but a well-paid instrumentsomeone paid a great deal to have him do that! I would recognize him again among hundreds I can still see him I see him more clearly than with physical eyes. He is an unintelligent man with no personal animosity, merely a very well-paid instrumentsomeone is hiding behind him, using him as a screen.
   Before that experience, as part of the attack, I also got a sore throat. I didnt believe it would manifest, but around 9:30 this morning when I came downstairs for meditation with X,2 it did. Its nothing at all, though. The whole time I was with X (and even before, when I was waiting for him), it was halted completelyeverything in that room came to a halt. It started up again only after he left and I came here. But its nothing.
   X told me he has been doing something for me in his puja3since December, it seemsso this morning I thought he should know about the experience and I sent Amrita to tell him. He replied to Amrita that this confirmed his certainty that Z has been making black magic against me since December. He had been told that Z was practicing black magic in Kashmir. Could this be the same person I saw before [during the December 1958 attack]? Since it was someone who concealed his identity, I cant say but this form was robed as a sannyasi. Perhaps its he, I dont know. I reserve my judgment because I dont know person ally. But this is what X said, and hes going to redouble his efforts.
  --
   Of course, there are certain symptoms which never appear with filariasis. And the doctor has been astounded at the control Ive had over it: it began in the feet, I checked it there; it went higher, I checked it there; then it went higher still and I continued to control it. Fin ally, the other day, it tried to get into the arms, but it couldnt hold outand last night there was a real riot! (Mother laughs) So perhaps its the deformation or transposition of some sort of mantric effort, like last time in 58 when there was an attempt to make me throw up all my blood but only food came out! Its probably something similar. My impression (Ive had it from the start) is that they have made a try at thrombosis (you know, when something blocks the circulation). Besides, it seems that X asked the doctor if blood-poisoning might be involved, so he must have seen this possibility. There has been absolutely nothing of the kind, but there has been an effort to block the circulation in the veins, probably an adaptation of the magic attack. And along with this have come all the usual things: all the usual suggestions, all the usual prophecies [about Mothers departure]. But for me, these are the normal facts of life, thats all. I am used to it. It has no importance.
   Do you re ally believe Z could be behind this magician you saw?
  --
   I hadnt thought of it at allnot at all. I have seen Zs thoughts several times, but not in this form: very, very angry thoughts but simply trying to catch my attention.4 But this was something else. X said it was Z, thats what X saw. He doesnt seem to have attached the slightest importance to my magicianobviously this person was just a screen. It must be someone who knows magic and is being used by another as an instrument. But when I saw it all this morning, I must say I didnt once think of Z. Its only X who said so.
   But Z I dont know how to explain my relationship with him. He is sheltered by a light of benediction, so. When he was here I opened the doors for him to a realization he was incapable of having, something light years beyond him; and it gave him an app alling ambition, tot ally spoiling everything. From this point of view, its a great blessing for him; even if he becomes a dreadful Asura, it will come to a good end! It doesnt matter, its not important. Thats why this morning, even when I heard what X said about Z, it was the same thing: this great Light of the supreme Mother going out towards Z. His magic is not important, but if he indulges in it, too bad for him. It doesnt concern me: its Xs business and X is doing whats necessary and I believe (laughing) he hits hard!5
  --
   I had told N. to knock at the door when he arrived with X, but he didnt do itluckily I heard the door opening. I stood up, still in that state and almost fell over! X must have thought I was having a spell of weakness or something, because I was holding onto the arms of the chair, and when I took his flowers, my hands were trembling I wasnt in my body. And afterwards, ah, what a concentration! We remained in it for about thirty-five minutes. It was SOLIDan extraordinary solidity! I didnt want to waste time waiting for it to subside before coming here, and you must have seen how I was when I arrived: like a sleepwalker! I said to the people I passed in the corridor, Im coming back, Im coming back! Thats all I could say, like an idiot.
   (silence)
  --
   Well see if last nights discovery has any results. This cold was all I needed! Its absolutely ridiculous.
   I didnt give it to you, did I?
  --
   Yes, its a problem. Thats why I dont categoric ally tell you not to do it, because after all, he shouldnt be massacred!
   Yes, I cant do it superfici ally, you understand. I cant, its impossible for me.
  --
   You cant imagine how difficult things are now! You have to hold on tight: everything is difficult, everything. Its not an individual problem: everything is grating everywhere, as though there were sand in all the gears. And things are reaching a kind of climax now.
   We simply have to hold on and endureno movement. The remedy is the same as for an illness: no movement.7
  --
   Satprem was trying to patch up some French translations of Sri Aurobindo done by well-meaning but not very gifted disciples, who of course wanted 'to publish' at all costs.
   This 'massive immobility' Mother spoke of earlier.

0 1961-03-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   It was mainly on your right side I banged on it. But strangely enough, it didnt break it became supple, but then it lost its beauty. (It was so beautiful, as though sculptured!) I tried to pass through it, but to do so (this is what I found interesting), instead of passing through at this level (the chest), the psychic plane the level of the souls vibration I had to climb up above and then descend; and fin ally, without even realizing it, I found myself inside I had entered through sheer force of concentration. There, at the vital level, the emotional vital (solar plexus), I put two flowers: one very large Endurance in the Most Material Vital [zinnia] and another flower like the one X just gave me [cosmos] but bigger and pure white (it concerns sexual movements, light in sexual movements). But curiously enough, I passed inside through a trance; I was quite busy trying to make it more fluid when all at once, poof! I found myself inside. But since I entered through a trance it became completely objective: no more thought, nothing. And I saw I had put these two flowers there (at the levels of the abdomen and chest), one more active, a very large, dark purple Endurance flower, and another much sm aller, pure white, slightly lower down. While I was watching this I think the clock must have struck something pulled me and it all faded away.
   And I found it interesting that when I received your letter yesterday evening I concentrated for a moment, almost out of curiosity: Why doesnt he ever feel he has an experience? Why doesnt he feel anything? I wanted to know precisely what type of experience would give you the feeling of having an experience!
  --
   Several times in my life I have met with the particular phenomenon of having an absolutely exceptional and unique experience and at the same time feeling that a part of my being was unaware of it! I would tell myself, if I hadnt been both here and there at the same moment (Mother indicates two different levels in her consciousness), I might have had all these experiences and never known it! And this happened not just once but many times. Some were utterly unique, like certain ancient Vedic experiencesutterly unique. When I recounted them to Sri Aurobindo, he told me, Oh, its extremely rare! Some people try all their lives to attain that. And it happened to me not just once but often: the experience took place there (gesture above) and something up there knew, and yet there was something down here that would never have known if the other hadnt (same gesture). Nevertheless the total experience was there.
   Its very difficult to explain, its extremely subtle.
  --
   Of course, all of you would be perfectly justified in replying, What good does that do if were not aware of it! But it must be a phenomenon like the one I described. I am looking for the reason something which refuses the knowledge. A part of the being is refusingalthough not consciouslyto become aware of the experience.
   Can I do something practical about it?

0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   It gave me the impression you get in outer life: all the pieces more or less dovetail but with no inner unitytheres not ONE thing, not one, that is true, essenti ally and always true. We know it is like that outwardly, of course; but I have always felt that with people who have an inner life, one could attain a kind of identity of vibration and knowledge but no!
   Very well, I said, if thats how it is..
   all yesterday evening I was wondering, Is it hopeless? Thats obviously not true, I know very well its not hopeless. Yet what does it need to be different? Clearly nothing less than the supramental transformation. Well, theres still quite a long way to go.
   I was under the impression, for example, that when I thought something (not actu ally thought, but when I had an inner perception) X could receive it; particularly when I had such a feeling for him and summoned the Force, made the Force come down, my impression was that he knew it!
  --
   What ruffles me is that someone like X, who has worked on himself, ought to have felt it. Why do I feel it? Because since I have been doing all this work on my body, it senses things and it is never mistaken. I have had repeated proof that it is never mistaken. When a higher vibration comes, it feels it right away! But I must say that this has only been the case since the body became very universalized. However, I was under the impression that X must have been somewhat universalized to have the powers he has, but now I dont know.
   Its not that I was disappointed by his way of being, certainly not; but it has suddenly confronted me with a terrible problem: Is it impossible to live a truth in material consciousness? Is it re ally impossible? An absolute, I mean an absolute truthnot something entirely subjective and relative, each one living his own truth in his own manner. Will one person always be like this and the other like that and the third like something else? So that only by putting all the pieces together do we actu ally amount to anything and yet to what?! Is it completely impossible for absolute truth to manifest in the present state of Matter? This is the problem that has seized me.
   Why? Probably because I was ready to face it. But it has been posed so intensely. It was so intense that it was painful.
  --
   I dont know, because N. said quite categoric ally: X told me that on arriving for this mornings meditation he had some difficulties and it took him five minutes to get over it; an adverse force was present. N. was quite positive and I even made him repeat it. Are you sure, I asked him, that it didnt happen when X came to you? No, N. replied, X met that force THERE. He said THERE! Yet that it could have been there, with all the force, light and peace that descended is incomprehensible to me. Because the first thing I do when I sit down is to make a thorough cleaning.
   It ruffles me because its like a negation of my power. Till yesterday I had never experienced anything of the kind! On the 29th, you know, it will be forty-seven years since I first came here3thats not exactly yesterday! And ever since I began working with Sri Aurobindo, I have had the sense of this Power, it has never left me; so. It is disconcerting to have this kind of episode come up after such a long time.
  --
   That risks a terrible misunderstanding; be careful. Perhaps he wont even remember what he said anymore. Its difficult with X because he doesnt say things with his mindit just comes like that, and then he forgets. You know how it is. Something may have made him speak. For instance, I know that with N. he almost always says unpleasant things about people and situations and this entirely results from N.s atmosphere. I have told N., He speaks like that because of your inner attitude. To one person he will say one thing, to another something completely different on the same subjectit depends a great deal on who hes talking to. No, I havent told you all this for you to speak with X about it, I have told you because it has posed a serious problem for me.
   Its best to wait and see. I put a certain force into that note I wrote this morning (I wrote it at a very early hour) and you know that a formation4 is created when I write; I willed it to go to himand he may have received it. Well see what happens. Its better not to speak of it because it might speaking is too external.
   On other occasions (as I have told you) I had difficulties with X on the mental plane; now all that has cleared up, cleared up very well. But this present situation is on another plane, so lets wait. Perhaps probably it will clear up.
   (silence)
   I probably needed the experience. You remember that type of detachment I spoke of when I had that experiencewhen the BODY had that experience of January 24, 1961well, it has increased to such an extent that it now applies to anything and everything linked with action on earth. This detachment was probably necessary. It began with something like things dissolving (Mother makes a gesture of crumbling something between her fingers); certain kinds of links between my consciousness and the Work were dissolving (not links with me, because I dont have any, but with the body; the whole physical consciousness, all that attaches it to the things in its environment, to the Work and to the entourage I spoke to you about that in regard to physical immortality; well, thats what is happening now). Its like things dissolvingdissolving, dissolving, dissolving. And its more and more pronounced. During these last days, things have been becoming increasingly difficultdifficulties have been coming one after another, one after another. Formerly, I had the power to get a grip on them and hold them (Mother tightens her grip as though mastering circumstances); but now that this type of detachment has begun, things drift away everywhereeverywhere, everywhere.
   So this episode with X is probably part of the same process. What has been affected is a certain confidence in the REALITY of the Power, the REALITY of spiritual action; there seems to be no communication between here (above) and there (below).
   Does that mean youre breaking all contacts with the earth?
   No, thats not it. Things go on. I dont know, I have no idea. I cant say exactly what it is, but. Its a. Dont know. In any case, it seems obvious that the NATURE of the contact must become very different. Because in proportion to this detachment, the reality of the Vibration and especi ally the vibration of divine Lovekeeps growing and growing (out of all proportion to the body, even) in a FORMIDABLE manner, formidable! The body is beginning to feel nothing but that.
   Is this detachment necessary, then, for divine Love to be established? I dont know.
   Yes, its as if I were living, as if the BODY were living (despite all the illnesses and attacks, all the ill will besetting it), living in a bath of the divine vibrationbathing in something immenseimmense, immense limitless, and so stable! The body lives in it like this (gesture as if Mother were floating). So even when there is what we c all physical pain, even when there are blows to morale (like having a cashier ask you for money and you have none to give him5), well, despite it all, despite all the possible complications (coming all at the same time), EVERYTHING, everything that happens now, even things which seem extremely unpleasant to our mental conceptions or our mental reactions, everything is a bath, a bath of the vibration of divine Love. So much so that if I didnt control my body, I would be smiling at everything all the time like an idiot. A beatific smile for everything (I dont show it because I control myself).
   (silence, the clock strikes the hour)
  --
   X is sensitive ment ally, but to what degree? And to what degree do things cryst allize differently for him because of all his ideas?
   Well see.
  --
   Yesterday I had such a strong feeling that all constructions, all habits, all ways of seeing, all ordinary reactions, were all crumbling awaycompletely. I felt I was suspended in something entirely different, something I dont know.
   (silence)
   And truly, with the feeling that all one has lived, all one has known, all one has done, all of it is a perfect illusion thats what I was living yesterday evening.
   And then.
  --
   And Im not exactly a baby; I have been here forty-seven years, and for something like yes, certainly for sixty years I have been doing a conscious yoga, with all that memories of an immortal life can bring and see where I am! When Sri Aurobindo says you must have endurance, I think he is right!
   This path is not for the weak, thats for sure.
  --
   And theres no point in giving up, because it would just have to be started all over again next time. What I always say is: Heres the opportunitygo right to the end. Its no use saying, Ah, I cant, because next time it will be even more difficult.
   A region high in the Himalayas, also known as the abode of Shiva.
   Note that N. will try to be the future 'proprietor' of Auroville. Already Mother was surrounded by lies on all sides.
   On March 29, 1914.
   In the occult sense, a 'formation' signifies a concentration of power or force directed towards a particular goal. it is like a bullet of force going inexorably to its target. In fact, all beings are constantly making 'formations' with their thoughts and desires, but these formations have scarcely any power other than that of clinging to the one who has made them or returning upon him like a boomerang.
   The following undated note (which could date from this or any number of other times!) was found among Mother's scattered papers: Now the situation has become very critical, all the reserves have been sw allowed up, there are debts, many important works remain unfinished and the daily life has become a problem. It is the subsistence of more than 1,200 people which is in question.
   ***

0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   Each time X comes here, all the difficulties rise up to their maximum, they seem to become absolute. And I understand why: his power acts in a domain full of human pettiness. What a domain! Oh, awful! And were not out of it yet: quarrels, divisions, misunderstandings, bad will. I fully understand that it all has to come up in order to be healed. But it gives me a tremendous amount of work!
   Anyway.
  --
   As for him, even now his way of working consists in eliminating all obstaclesjust the opposite of what Sri Aurobindo was doing. Sri Aurobindo used to envelop them, like this (Mother opens her arms to embrace everything), and then act upon them so that they would no longer be obstacles. But the first thing X said when he first came to the Ashram was, Oh, there are a lot of elements which shouldnt be here! And he would talk about a purge: eliminate, eliminate, eliminate. But if you eliminate everything from life which is unresponsive to the Divine, what will be left?
   He certainly hasnt understood Sri Aurobindos yoga. And its useless to try to explain anything to him.
  --
   The Vedas, after all, were written by people who remembered a radical experience, which must have taken place on earth at a given moment, as an example of what was to come. (This always happens in the yoga: a first radical experience comes like a herald of the future realization.) So in the terrestrial yogain the yoga of the earth, of the planet earththere was a moment when it came; they who are c alled the forefa thers must have created, through their effort and their yoga, at least an image of the supramental realization. And those who wrote the Vedas, who composed all these hymns, remembered or kept the tradition of that experience. And oh, mon petit, it had the same effect on me as when I read the Yoga of Self-Perfection in The Synthesis of Yoga (Mother catches her breath): there is such a gulf between what we are, what life on earth and human consciousness now are, even among the most enlightened, the most advanced, and THAT!
   I dont know if its because I have been so violently attackedbludgeonedby all these malevolent energies, but in any case, I sensed acutely the FORMIDABLE immensity of what has to be done in order for THAT to be realized.
   (silence)
   When external difficulties subside, when the body becomes passive and quiet, when it is not constantly demanding attention, then you can LIVE in this supramental consciousness and it does not seem so difficult; you feel it is so victorious in its essence that it will end all difficulties.
   But for this to come about, you must remain for a while on those higher reaches and not be constantly, constantly dragged down below where you have to fight each minute simply to LASTto last in all ways: not just person ally, but collectively.2 Its a minute-to-minute bout, simply to last. And how long do we have to last for the thing to be done?
   It is a difficult period.
  --
   You have to look at all this with a smile, of course (and I do), but I must say that the enthusiastic side (you know, that fire of enthusiasm) has been dampened. Well, theres no need to get excitedit will take time.
   We just have to keep on going, keep on moving: one step after another, one step after another, one step after another, without asking how many steps its going to take, or rec alling how many weve taken.
  --
   Its not something miraculous, you know. To be re ally satisfied, the human mind always needs some kind of miracle. In its thought, the miraculous is associated with the Divine. I know, because I was born like that. I felt like that when I was very young. And only because life has dealt me some extremely brutal denials have I come to this kind of sober and reasonable attitude. You know (I told you this the other day), its disgusting! (Mother laughs) all the bloom has gone banished by the hard knocks of life. For I was born with this feeling that yes, that Truth is something miraculous, which has only to show itself to prevail.
   It would be like thatwithout the adverse forces.
   The universe would be like that, if it had not been for the deviation of the adverse forces I see it very clearly. The perversion, the cold-blooded and cruel perversion of sheer malevolent will keeps it from being like that. Thats what intervenes. They all c all it an accident, but a lot of good that does us! The fact is there.
   The adverse force is what keeps the Divine from blossoming miraculously whenever He appears. Because I know that wherever Matter is not under the influence of this adverse will to any degree, it blossoms immediately. And everything in the human heart, in human consciousness, in human thought, all that is slightly sheltered from this adverse influencesheltered by the psychic, the divine Presenceblossoms, becomes immediately becomes marvelous, without any obstacle all the obstacles come from that source. So its all very well to c all it an accident, but.
   Its obviously reparable, theres no doubt about that, but at what price? And how it complicates things!
   We are told it will be all the more beautiful later I am absolutely sure of this I dont doubt it for a minute, but.
   The world as it is, re ally say what you like, even upon the most perfect heights, its woeful. It is woeful.
  --
   And I am re ally in the most favorable conditions, because my body says yes. It says yes, yes, yesit doesnt complain. This may be the sense behind all this illness and difficulty. Not a single day of complaint.
   The night before last I was again awakened at midnight (not awakened: I came out of my trance) with those stings burning from inside out, from the tips of the feet up to here, everywhere, in the back it lasted four hours, non-stop. Well, my body didnt once complain. Not once did it ask for it to stop; it just kept quiet, saying: Thy Will be done. And not only saying it but FEELING it, quietlyfour hours of minuscule tortures. It didnt say a thing.
  --
   To finish this reading and assimilate it quietly. I dont feel capable of writing at all, unless I can receive the inspiration.
   But you will receive it!

0 1961-04-08, #Agenda Vol 02, #The Mother, #Integral Yoga
   After more than a month I have resumed my translation [of The Synthesis of Yoga], and I fell exactlyits splendid!exactly on the passage that helped me understand what has happened, why there are all these difficulties. And the Synthesis and the Veda go hand in hand, so reading that passage brought some improvement; its like being able to shift position, you know, so that now its a bit better. Anyway.
   ***
  --
   all these things are interwoven, you seeeach time, you seem to be adding a touch. Even a detail that doesnt seem relevant by itself becomes part of a gradu ally emerging picture when seen with the whole.
   Yes, of course. But its basic ally a description of my sadhana, thats all, and I always say that it will be interesting only if I go through to the end.
   Bah!
  --
   Until something is realized, its nothing at all.
   It will make it easier to understand

0 1961-04-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   I once had a cat with almost a childs consciousness, and someone poisoned it. And when he came back poisoned, dying, I cursed all people who poison cats. And thats serious, so you mustnt do it. It was a real curse I was with Sri Aurobindo, so it was seriousso dont do it.
   But there is a way.
  --
   The first was with a boy who was a Sanskritist and had wanted to come to India with us. He was the son of a French ambassadoran old, noble family. But he learned that his lungs were bad, and so he joined the Army; he enlisted as an officer, just at the start of the 1914 war. And he had the courage of those who no longer cling to life; when he received the order to advance on the enemy trenches (it was incredibly stupid, simply sending people to be slaughtered!), he didnt hesitate. He went. And he was hit between the two lines. For a long time, it was a no mans land; only after some days, when the other trench had been taken, could they go and collect the dead. all this came out in the newspapers AFTERWARDS. But on the day he was killed, of course, no one was aware of it.
   I had a nice photo of him with a Sanskrit dedication, placed on top of a kind of wardrobe in my bedroom. I open the door and the photo f alls. (There was no draft or anything.) It fell and the glass broke into smithereens. Immediately I said, Oh! Something has happened to Fontenay. (That was his name: Charles de Fontenay.) After that I came back down from my room, and then I hear a miaowing at the door (the door opened onto a large garden courtyard1). I open the door: a cat bursts in and jumps on me, like that (Mother thumps her breast). I speak to him: What is it, whats the matter? He drops to the ground and looks at meFontenays eyes! Absolutely! No one elses. And he just stayed put, he didnt want to go. I said to myself, Fontenay is dead.
  --
   The other story dates farther back. I was living in another house (we had the whole fifth floor), and once a week I used to hold meetings there with people interested in occultism they came to have me demonstrate or tell them about occult practices. There was a Swedish artist, a French lady and a young French boy, a student and a poet. His parents were decent country people who bled themselves white to pay for his life in Paris. This boy was very intelligent and a true artist, but he was depraved. (We knew about it, but it was his private life and none of our business.) One evening, when four or five of us were to meet, this boy didnt turn up, although he had said he would. We had our meeting anyway and didnt think much about itwe thought he must have been busy elsewhere. Around midnight, when the people were leaving, I open the door. A big black cat was sitting in the doorway and, in a single bound, it jumps on me, just like that, all curled up in a b all. So I calm it down, I look at itAh, the eyes! They were this boys eyes. (I no longer rec all his name.) Right away (at the time we were all involved in occultism), we knew something had happened; he had been unable to come and the cat had incarnated his vital force.
   The next day, all the newspapers were full of a vile murder: a pimp had murdered this boyit was disgusting! Something utterly vile. And it had happened at the very moment he should have come the concierge had seen him going into the house with this pimp. What happened? Was it just for money or for something elsevice? Or what?
   But both times, the incarnation was so (how to put it?) powerful that the eyes changed; the eyes of the cat changed completely into the eyes of the dead person. Unmistakable. Both came to me and both times there was the same movement, the same kind of feline howlyou know how they sound.
   But I have had some cats. I had a cat who was the reincarnation of the mind of a Russian woman. I had a vision of it one day, it was so strangethis woman had been murdered at the time of the Russian Revolution, along with her two little children. And her mind entered a cat here. (How? I dont know.) But this cat, mon petit. I got her when she was very young. She would come and lie down, stretched out like a human being, with her head on my arm! (I used to sleep on a Japanese tatami on the floor.) And she would stay there, so well-behaved, didnt stir all night long! I was re ally amazed. Then she had kittens, and wanted to give birth to them lying stretched out, not at all like a cat. It was very difficult to make her understand that it couldnt be done that way! And one night after she had had her kittens, I saw her I saw a young woman in furs, with a fur bonnetyou could just see a tiny human face; she had two little ones and she came to me and placed them at my feet. Her whole story was there in her consciousness: how she and the two children had been murdered. And then I realized she was the cat!
   The cat wouldnt leave her kittens for a moment! Not for anything. She wouldnt eat, wouldnt go outside to relieve herself, nothing: she stayed put. So I told her, Bring me your kittens. (If you know how to handle them, cats understand very well when theyre spoken to.) Bring me your little ones. She looked at me, went and brought one of her kittens, and placed it between my feet. Then she went to fetch the other one and placed it between my feet (not beside, between my feet). Now you can go out, I told her. And out she went.
  --
   I had another cat I c alled Big Boy. Oh, how beautiful he was! Enormous! A tail like the train of a gown. He was beautiful! Since there were all kinds of cats prowling around, including a big fierce tomcat who was extremely vicious, I was very afraid for this one when he was little and I got him used to spending his nights inside (which is hard for a cat to do). I forbade him to go out. So he spent his nights inside and when I got up in the morning, he got up too and came and sat down in front of me. Then I would say, all right, Big Boy, you can go, and he would jump out the window and go off but never before. And this is the one who was poisoned.
   Because later on he would go roaming about; he had become terribly strong and would prowl around everywhere. At that time I was living in the Library house, and he would go off as far as the Ashram street (the Ashram didnt belong to us yet, the house was owned by all kinds of people), but when I would go out on the terrace across from Champaklals kitchen and c all, Big boy! Big Boy! although he couldnt hear it, he could sense it, and he would come back g alloping, g alloping. He always came back, unfailingly. The day he didnt come back, I got worried; the servant went looking for himand found him moaning, vomiting, poisoned. He brought him to me. Oh, re ally! it was. He was so nice! He wasnt a thief or anythinghe was a wonderful cat. Someone had laid out poison for god knows what cat, and he ate it. I showed him to Sri Aurobindo and said, He has been killed.
   Before that, I lost another one from that kind of typhoid cats get. He was c alled Browny and he was so beautiful, so nice, such a marvelous cat! Even when utterly sick, he wouldnt make a mess, except in a corner prepared just for that; he would c all me to carry him to his box, with such a soft and mournful voice. He was so nice, with something sweeter and more trusting than a child. There is a trust in animals which doesnt exist in humans (even children already have too much of a questioning mind). But with him, there was a kind of worship, an adoration, as soon as I took him in my armsif he could have smiled, he would have. As soon as I held him, he became blissful.
  --
   all these cat stories! If we had photographs, we could make a pretty little album of cat stories.
   And extraordinary, extraordinary details! Showing such intelligence, oh! This woman I mean this cat who had been a womanif you knew how she brought up her children, oh! With such patience, such intelligence and understanding! It was extraordinary. One could tell long, long stories: how she taught them not to be afraid, to walk along the edge of w alls, to jump from a w all to a window. She showed them, encouraged them, and fin ally, after showing and encouraging them very often (some would jump, others were afraid), she would give them a push! So of course they would jump immediately.
   And she taught them everything. To eat, to. This cat would never eat before they had all eaten. She would show them what to do, give each one what it needed. And once they had grown up and she didnt have to look after them anymore, if they kept coming back she would send them away: Go away! Your turn is over, its finished. Go out into the world! And she would take care of the new ones.
   Once one of her kittens was ill. She was pretty and gray colored, clear gray like a very soft fur, very pretty. She had caught this cat sickness and was lying down. And the mother was teaching all the little ones not to come near her; she would make them go all the way around, as if her instinct told her it was contagious. And you would see them (the sick kitten was right in their way) going all the way around, never coming near.
   These cat stories went on for years and years.
   And it isnt true that they dont obey! Its just that we dont know how to handle them. Cats are extremely sensitive to the vital force, to vital power, and they can be made perfectly obedientand with such devotion! Cats are said to be neither devoted nor attached nor faithful, but thats not true at all. You can have quite a friendly relationship with them.
   And, an incredible thing this cat was very pretty, but she had a wretched tail, a tail like an ordinary cat; and one day when I was with her at the window, one of the neighbors cats wandered into the gardenan angora with three colors, three very prominent colors, and such a beautiful tail trailing behind! So I said (my cat was just beside me), Oh! Just see how beautiful she is! What a beautiful tail she has! And I could see my cat looking at her. My child, in her next litter she had one exactly like that! How did she manage it? I dont know. Three prominent colors and a magnificent tail! Did she hunt up a male angora? Or did she just will for it intensely?
   They are re ally something, you cant imagine! Once, when she was due to give birth and was very heavy, she was walking along the window ledge and I dont know what happened, but she fell. She had wanted to jump from the ledge, but she lost her footing and fell. It must have injured something. The kittens didnt come right away, they came later, but three of them were deformed (there were six in all). Well, when she saw how they were, she simply sat on themkilled them as soon as they were born. Such incredible wisdom! (They were completely deformed: the hind paws were turned the wrong way roundthey would have had an impossible life.)
   And she used to count her little ones. She knew perfectly well how many she had. I just had to tell her, Keep only two or threealthough the first time there were only three, which was still too many, yet it was absolutely impossible not to let her keep them all. But later on I had to chide her. I didnt take them from her, but I would speak to her, convince her: Its too much, youll be ill. Just keep these. See how nice these two are. Take care of them.
   Oh, what lovely cat stories! That was a whole period for many, many years. Many years.
   Mind you, I would never have considered having any, but two cats were already there when I came to the house. They were not very interesting cats, but they became the parents of the one I just told you about (those boys who were living with Sri Aurobindo had already had some experience; they knew quite a few things about cats), and that was the origin of all the cats I had here. But people (you know how simplistic they always are!) believed I had some special attachment for cats, so then of course everybody started keeping cats! It was no use my telling them, No, its a particular study were making I wanted to see, to learn certain things, and I learned what I had to but now that I have moved to another house, the cat era is over; the old friends are gone, only the younger generation is left. I gave them all away and said) Thats enough. But its hard to make people understandsome people here have 25 cats! Thats unreasonable! Its not the way to deal with cats. You have to look after them as I did, and then it becomes interesting.
   There was one I know I SAW it: when he died there was already the embryo of a psychic being, ready for a human incarnation. I made them progress like wildfire.

0 1961-04-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   all kinds of things are coming up from the subconscient. We seem to be constantly descending instead of ascending.
   Oh, the subconscient! Every night its a real invasion of things that are so the WHOLE subconscient keeps coming up, coming up, coming upnot just mine but everybodys. There seems to be no end to it.
  --
   But all night long I am fully conscious of a lot of things they cant be c alled trivial, but. Oh, its as though everything that can comes to tell me: You think there will be a supramental transformation? Well then, just look: there is this and that and that and this, this one and that one, this circumstance, that thing, the world, people, things. Oh, a deluge!
   And in the evening before going to sleep I read the Vedas, which aggravates the situation. Because those people rememberei ther they have heard of it, or they remember it themselvesa supramental realization; and they describe it all so beautifully that it makes you feel very far from it, so very, very far.
   After that, I spend hours concentrated in prayernot exactly prayer but (gesture palms turned upwards), like that, beseeching.
   What has been achieved now is that I am absolutely detached from EVERYTHING. From everything, beginning with my body and including the work, ideas, conceptions, even the [people], all, all of them. It all seems to me so utterly dull and nonexistent.
   Before, I used to find joy in a beautiful idea or a beautiful experience all that is finished. I am in a state where nothing, absolutely nothing has any value except ONE SINGLE THING.
  --
   But you know, what seems to have gone is all this illusory enthusiasm we confuse with. Sri Aurobindo speaks of it very often, and each time I read that sentence of his its like an icy shower (Mother laughs). I no longer know the exact wording, but he uses two words: illusory hopes all the human illusory hopes. It goes plunk! Well, all that has entirely gone. When I saw it I deliberately rejected it. Yes, I said to myself, we are always trying to cheer ourselves up with hopes.
   (Mother turns towards the tape recorder) Dont keep all that. Its not worth it, dont keep it. Its quite useless. Take it out.
   This is merely a passing phase, thats all.
   ***
  --
   Its re ally strange: there is no space between that time and now. I dont know how to explain it. I have no feeling of time, none at all, none.
   (long silence)
  --
   Thats all.
   I have become only this (Mother slowly moves her arm forward with clenched fist, as if to show all her force tensed and pushing, inexorably pushing).
   (Mother gets up)
   all night long and whenever my attention is not being drawn away by something or other and even then, its there as if behind a veil I am nothing but a force that pushes. Thats what I have become.
   (silence)
  --
   Actu ally it is because, without knowing it, you are becoming aware of the true Self, and that awareness always produces a sense of betrayal. But its neither you nor I nor he nor anything other than THAT which is being betrayed. all that we are is a betrayal of That. This is what it is. And we are constantly pushing, pushing, pushing to go beyond.
   Its all right. Dont worry. When you are a little upset, you only have to think: Oh, Mother is here, and she will do the work.
   And dont have any more toothaches. I dont like you to have toothaches!
  --
   Things are moving thats all.
   We are all moving.
   ***

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   For example, if I were asked how much time it takes for a thing decided upon there to be realized here, I would answer that it is absolutely indeterminate. That is my experience. I always give the following example because its so clear: Thirty-five years before India became free, I saw that she was free. It was already done. And I have also seen things which for us are almost instantaneous something is decided there and realized almost instantly here. And there are all sorts of possibilities between these two extremes, because the notion of time is not at all the sameso we cant judge. It is facile to say that what you are seeing will happen in a year or in a week or in an hour but in fact, this is impossible. It depends upon the case and certain factors which are part of the whole.
   In one chapter of The Synthesis of Yoga, Sri Aurobindo says that there is a state of consciousness in which all is from all eternityeverything, without exception, that is to be manifested here.
   In detail?
   In a certain state of consciousness (I no longer remember what he c alls it I think its in the Yoga of Self-Perfection), one is perfectly identified with the Supreme, not in his static but in his dynamic aspect, the state of becoming. In this state, everything is already there from all eternity, even though here it gives us the impression of a becoming. And Sri Aurobindo says that if you are capable of maintaining this state,2 then you know everything: all that has been, all that is and all that will bein an absolutely simultaneous way.
   But you must have a firm head on your shoulders! Reading some of these chapters in Self-Perfection, I thought it would be better if it didnt f all into just anyones hands.
  --
   But things as they are wouldnt be changed at all. I have had a very clear experience of this: the absoluteness of all that is materi ally; everything we think we are doing, or are planning, or intending, doesnt change anything about anything. But then, I was intent upon understanding what difference there can be between the true and the false state, SINCE MATERI allY EVERYTHING IS EXACTLY AS IT SHOULD BE. (We think that things are like this or like that because of certain reactions we have, but our very reactions are as absolute and decreed as the thing itself.) And yet.
   I have had this experience, and I remember it even went on for several days; I saw all material circumstances as an absolutean absolute that we perceive as an unfolding, but which is an etern ally existing absolute. I had this experience, and at the same time I had a very clear perception of what falsehood is the lie; what, from the psychological, the mental point of view, Sri Aurobindo, translating from the Sanskrit, c alled crookedness.3 We attribute the course of circumstances to our psychological reactionsand indeed, they are used momentarily because everything collaborates either consciously or unconsciously to make things be what they have to be but things could be what they have to be without the intervention of this falsehood. I lived in that consciousness for several days, and it became apparent that this was what separated falsehood from truth. In this state of knowledge-consciousness, the distinction can be made between falsehood and truth; and when seen in that truth-consciousness, material circumstances change character.
   Now I no longer have the experience of that state except as a memory, so I cant formulate it accurately. But what was very clear and comes very oftenvery oftenis the perception of a superimposition of falsehood over a real fact. This brings us back to what I was telling you some time ago,4 that everything is very simple in its truth, that human consciousness is what complicates everything. But the former was an even more total experience of it.
   It is very interesting from the standpoint of death. I saw it once so clearly when someone (I no longer remember whom) had left his body. The word death and all these human reactions seemed so foolish! So senseless, ignorant, stupidfalse, without reality. There was simply something that shifted, like this (Mother draws a curve showing a shift of consciousness from one mode of being to another), and then we, in our false consciousness, made a drama out of it. But it was simply something evolving (same gesture).
   Let me tell you about a recent occurrence. E. had sent a telegram saying that she had a perforated intestine (but it must have been something else because they operated on her only after several days, and when you are not operated on immediately in such cases, you die). Anyway, it was very serious and she was on the threshold of death that much is certain. She wrote me a letter the day before the operation (what is interesting is that now she doesnt even remember what she wrote). It was a magnificent letter saying that she was conscious of the Divine Presence and of the Divine Plan. Tomorrow they will operate on me, she said. And I am entirely aware that this operation has ALREADY been done, that it is a fact accomplished by the Divine Will; otherwise it could be a fatal ordeal. And she said she was conscious of the supreme Wills action, in a perfect peace. It was a magnificent letter. And the whole thing went off almost miraculously; she recovered in such a miraculous way that the surgeon himself said, I must congratulate you, to which she replied, How surprising! You did the operation! Yes, he said, we did the operation, but it is your body that willed to be healed, and I congratulate you for your bodys willpower. Of course she wrote to me that she knew who had been there to see that all went well. And this feeling of the thing being already accomplished is a beginning of the consciousness Sri Aurobindo speaks of in the Yoga of Self-Perfection, where one is simultaneously both here and there. Because, as Sri Aurobindo says, some people have managed to be entirely there, but what he has c alled the realization is to be both there and here simultaneously.
   Of course, one might wonder what the meaning of everything here is, if it has all been already accomplished above, on an occult plane, and we are merely re-enacting it.
   No, no!
  --
   I have had this particular consciousness in flashes. The difficulty is that in expressing it, we use all our mental faculties, and they themselves are falseso we are cornered. Because when you follow through. Whatever you say,If this, if that, if the otheris all part of our general stupidity. Going right to the end of it, you are suddenly like this: Ah! (Mother remains suspended midway in her sentence) There is nothing more to do, not a move to make.
   Only, as I have told you, practic ally speaking this experience can be dangerous. When it came, you see, one part of me was having the experience, and one part wasnt yet ready for it. Well, I was awake enough to tell myself, The part experiencing this prevails and keeps the rest calm, yet if the preparation had not been adequate, it could have produced an imbalance. And if by mischance someone without sufficient strength had the possibility of picking up something of that, well, he would lose his head.
  --
   But you have to have a firm head on your shoulders. You must always be able to refer to THAT (pointing above) and then here, silence (Mother touches her forehead): peace, peace, peace, stop everything, stop everything. Dont try, above all, dont try to understand! Oh, there is nothing more dangerous! We try to understand with an instrument not made for understanding, thats incapable of understanding.
   In any case, for your question its very simple: we dont need to go to these extremes!
  --
   all who experience this say that the first movement of the manifestation, or the creation (creation, manifestation, objectification: all these words are imperfect) is CHIT, Consciousness that becomes Power. Consequently, Consciousness goes voyaging along in SAT, in Beingstatic, eternal, infinite and necessarily outside time and space and this movement of Consciousness is what produces time and space within this Infinity and Eternity.8 This leads to the understanding that things can simultaneously be absolutely free and absolutely determined.
   This vision I had is of no value to anyone else, but it gave me a kind of satisfaction, a kind of peace (for a while).
  --
   Yet for a time I was in contact with all these gods and all these things, and they had an entirely concrete reality for me; but now I read and I understand, but I cannot live it. And I dont know why. It still hasnt triggered the experience. You see, experience for me the constant, total and permanent Experienceis that there is nothing other than the Supremeonly the Supreme that the Supreme alone exists. So when they speak of Agni or Varuna or Indra it doesnt strike a chord. However, what the Vedas succeed in doing very well is to give you the perception of your infirmity and ineptitude, of the dismal state we are in now; it succeeds wonderfully in doing that!
   Yesterday, this ardor of the Flame was thereburning all to offer all. It was absolutely concrete, an intensity of vibrations; I could see the vibrations all the movements of obscurity and ignorance were cast into that. And I rec all a time when I was translating these hymns to Agni with Sri Aurobindo, and Agni was real for me. Well, yesterday it wasnt that, it wasnt the god Agni, it was a STATE OF BEING. It was a state of the Supreme, and as such, it was intimate, clear, intense, vibrant and living.
   (silence)
   Only just towards the end of the night, after 2 a.m., does all this subconscient rise up to be relived. And with such a new and unexpected perception, oh! Its incredible! It changes all values and relationships and reactions (Mother shapes great movements of shifting forces); its like a chessboard absolutely unexpected!
   And I see a very steady, insistent and regular action to eliminate moral values. How I have been plagued all my life by these moral values! Everything is immediately placed on a scale of moral values (not ordinary moralityfar from it! But a sense of what has to be encouraged or discouraged, what helps me towards progress or what hampers it); instantly everything was seen from the angle of this will to progresseverything, all circumstances, reactions, movements, absolutely everything was translated by that. Now, the subconscient is mounting upwards and, knee-deep in it, you see it as a lesson to tell you: so much for all your notions of progress! They are all based on illusionsa general lie. Things are not at all what they seem, they dont have the effects they appear to have, nor the results that are perceived all, all, all, oh Lord!
   (silence)
  --
   Once during the night, I went exploring inside this head; some cells still had fresh imprints of things registered during the day for whatever reason they hadnt had time to be combined into the whole, so they showed up as tiny, very clear images, minuscule things utterly devoid of any mental or psychological movementsimply like tiny photographic images. There were three or four images like that, and it was so shocking to see them in this Presence that all at once I said to myself, Am I going mad?! It was that shocking. And I had to bring in a peace, a peacenot to make the movement of possession stop, but to accompany it simultaneously with a mighty peace so I wouldnt tell myself, Youre losing your head. Thats how shocking it was.
   A tiny, very tiny image, just like a little photograph, clear! Everything else was in a vibration of transformationsplendid!
  --
   Now I know that its not necessary at allnot at all. Simply the aspiration must be constantly like this (gesture of a rising flame). Aspiration that is, knowing what you want, wanting it. But it cannot be given a definite form; Sri Aurobindo has used certain words, we use other words, others use still other words, and all this means nothing they are simply words. But there is something beyond all words, and that for me, the simplest thing (the simplest to express) is, The Supremes Will.
   And its The Supremes Will FOR THE EARTHwhich is quite a special thing. I am in a universal consciousness at the moment and the earth seems to me to be a very tiny thing, like this (Mother sketches a tiny b all in the air) in the process of being transformed. But this is from the standpoint of the Work, its another matter.
   But for those who are here, we can say, It is what the Supreme Lord is preparing for the earth. He sent Sri Aurobindo to prepare it; Sri Aurobindo c alled it the supramental realization, and to facilitate communication we can use the same words. Well, this movement (gesture of a rising flame) towards That must be constantconstant, total. all the rest is none of our business, and the less we meddle with it ment ally, the better. But THAT, that Flame, is indispensable. And when it goes out, light it again; when it falters, rekindle it all the time, all the time, all THE TIMEwhen sleeping, walking, reading, moving around, speaking all the time.
   The rest doesnt matter, one can do anything (it depends on people and their ways of thinking). You can just ask people like X, they will tell you: You can do anything at allit doesnt matter in the least. Only you mustnt feel its you doing it, thats all. You have to feel that Nature does it. But I dont much approve of this system.
   The important thing is the flame.
  --
   And this aspiration depends neither on the state of health nor. Its absolutely independent of all circumstances I have felt this aspiration in the cells of my body at the very moment when things were at their most disorganized, when, from an ordinary medical standpoint, the illness was serious. The cells THEMSELVES aspire. And this aspiration has to be everywhere.
   When one is in this state, there is no need to worrynothing else matters (Mother bursts into laughter).
  --
   The Rishis distinguished between the 'straight' (almost in the optical sense: that which allows the ray to pass straight through) and the twisted or crooked consciousness.
   Agenda I of December 31, 1960.
  --
   We always reserve a part of ourselves for looking and observing; but if we were capable of including everything, without exception, all the relationships would remain the same I have experienced this.
   Remain the same?
  --
   An illustration of this is the well-known story about the man who refused to move out of the path of an elephant on the pretext that he was Brahman and that Brahman had told him to stay put. And the mahout replied, 'But Brahman has told me that you should get out of the way and let the elephant Brahman pass.' Although childishly simplified, it's the same thing. It's because we look 'in this way' yet not , in that way' at the same time, and above all, because we don't look at EVERYTHING at the same time. From the minute we could be integral in our perception, all relationships would remain the same, but instead of being in a state of ignorance, we would experience them in a state of knowledge.
   Would remain the same? You mean they would physic ally be the same as they are now, but would be seen in a different way?

0 1961-04-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   I know all the people here. I know everything thats going on, I see it night and day. But I havent seen this. Yes, there are ill-intentioned people, but they are even obliged to tell me so! There are people who oh, they almost wish I would leave, because they feel my presence as a constraint! They tell me so very frankly: As long as youre here, were obliged to do the yoga, but we dont want to do the yoga, we want to live quietly; so if you werent here, well, we wouldnt have to think about yoga anymore! But they are a bunch of fools with no power in them at all. As I said, they are even forced to tell me their true feelings.
   There are manymanywho think I am going to die and are making preparations so as not to be left completely out on the street when I go. I am aware of all this. But its childishnessif I leave, they are right; if I dont, it doesnt matter!
   (silence)
   I had a vision last night which lasted for a long timeit was rather interestingabout your work concerning Sri Aurobindo: the plane where its situated, what place Sri Aurobindo gives it and the HELP he is giving you. It was very, very interesting. I no longer rec all all the details, but broad bands of a bluish-white light seemed to be spreading out in special forms (Mother sketches spirals in the air), showing how it would touch the earths mental atmosphere. It was truly interesting.
   And Sri Aurobindo spoke of it as my work with you. I told him that I myself was doing nothing! But he told me it was my work with you.

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother comes in with a book by Alice Bailey, 'Discipleship in the New Age,' which had recently been sent to her. Pavitra is present and shows Mother a brochure he has received, 'World Goodwill Bulletin,' and protests against this proliferation of movements all claiming to work towards 'world union,' and proselytes making so-c alled 'spiritual' propaganda without having found, within and by themselves, the true spiritual foundation. Mother goes on.)
   But these people just cant get out of their education! Here is a lady [A. Bailey], quite renowned, it seems (shes dead now), who became the disciple of a Tibetan lama and she still speaks of Christ as the sole Avatar! She just cant get out of it!
  --
   It began with this famous World Union1 and now the Sri Aurobindo Society2 is meddling in it! They have put together a brochure saying, We will facilitate your relations with the Mother!! Luckily, the draft was sent to me. I said, I do not accept this responsibility. I agreed to be President because money is involved and I wanted to be a guarantee that all these people who make propaganda dont put the money into their own pockets for their personal use; so I agreed to be Presidentto guarantee that the money would re ally go to work for Sri Aurobindo, thats all. But no spiritual responsibility; I have nothing to teach to anyone, thank God!
   (Pavitra.) But Mother, A. has also been bitten by the propaganda bug; in the by-laws he sent, he put: The goal of the Centre dEtudes de Sri Aurobindo [Sri Aurobindo Study Center, in Paris] is to steer people towards Pondicherry and the Mother.
  --
   And thats not all. This J.M., who thinks herself highly intelligent, has written a letter saying, It is exactly the same teachingexactly. Its always exactly the same teaching! They are abysm ally ignorant.
   (Satprem:) They jumble everything up.
  --
   And what an atmosphere it all makes phew!
   The first thing I did this morning was to open this book by Alice Bailey (Ive had it for several days, I had to have a look at it). So I looked Ah, I saidwell, well! Heres a person whos dead now, but she was the disciple of a Tibetan Buddhist lama and considered a very great spiritual leader, and she writes, Christ is the incarnation of divine love on earth. And thats that. And the world will be transformed when Christ is reborn, when he comes back to earth. But why the devil does she put Christ? Because she was born Christian? Its deplorable.
   And such a mixture of everythingeverything! Instead of making a synthesis, they make a pot-pourri. They scoop it all up, toss it together, whip it up a little, use a bunch of words that have nothing to do with one another, and then serve it to you!
   And they want to shove me in there, too! No thanks.
   After this, I received the draft of the Sri Aurobindo Societys brochure to be distributed among all disciples, all society members, in order to encourage them. Well, that was the last straw! Oh, the most asinine propaganda! And plump in the middle of a bunch of other things (which had nothing to do with me), I come across this: We have the great fortune to have the Mother among us, and we propose to be the intermediary for all who wish to come into direct contact with her! They wanted to print this and distribute it, just like that! So I took my brightest red ink and wrote: I do not accept this responsibility, you cannot make this promise. And that was that. I cut it. And now heres A., doing the same thing!
   (silence)
  --
   Already, with all the people here. (But I never told them they were my disciples, I told them they were my children and with children, to begin with, theres no need to do everything they want!) I already waste all my time answering their letters, which are worse than stupid. What questions they askquestions already answered at least fifty timessimply for the pleasure of writing! So now Ive stopped answering. I write one or two words, and thats it.
   No, its disgusting!
  --
   Look here, theres a muddle in all this. The Sri Aurobindo Society people had ABSOLUTELY nothing to do with the spiritual life when they began; they didnt at all present themselves as a spiritual groupnothing of the kind; they were people of good will who volunteered to collect money to help the Ashram. So I said, Very well, excellent and as long as its like that, Im behind it. Leaflets can be handed outwhatever people like; its enough if their interest is aroused, if they know there is an Ashram and that it needs some help to go on. But thats all. It has nothing to do with yoga or spiritual progress or anything of the kindit was a strictly practical organization. It was not the same thing as World Union. World Union wanted to do a spiritual work on earth and to create human unity. I told them, You are taking something of an inward nature and you want to externalize it, so natur ally it immediately goes rotten.(But its almost over now, Ive pulled the rug out from under them.)
   Anyway.
  --
   Ah, no! Thats not the same thing at all, They have nothing to do with each other. Nothing. They wanted to merge: I refused. I told them, You have nothing to do with each other. You, World Union, are idealists (!) wanting to realize your ideal extern ally (without any foundation), while they are businessmen, practical people, wanting to bring money to the Ashram, and I fully agree with that, because I need it.
   Its another thing entirely.
   But then, they [the S.A.S. people] began posing as almost as teachers! Luckily, the draft of their brochure was brought to me. I said, Nothing doing. If you want to talk to people, tell them what you like, its all the same to me, but I am not publishing this. What you have written about me is not to be printed and you are not to distribute it. Im not in the picture. My name, the fact that I am president, is simply to give my guarantee that the money wont go into the pockets of those who collect it but will be used for the Ashram, the running of the Ashram, and thats all. And on this basis alone I give my guarantee. I am in no way going to help people imagine they are doing a yoga! Its absurd.
   The other day, I told N. (and I told him loud enough for everyone to hear): We can dispense with a good half of the ashramites straight-away and not lose a single sadhak.4
  --
   I have no intention of doing so, none at all. Not that Im the least bit interested in all this outer jumble, not for that, but I promised Sri Aurobindo I would try. So.
   So, thats that.
   Only one thing would actu ally be true, one single thing: to DO it. all this talking and talking and promising and painting things in glowing colorsjust DO it.
   (silence)
  --
   This paucity, this narrowness. Its relatively easy to get out of mental paucity, mental narrowness: one has only to pierce a hole, go beyond, and view things from above; and yes, immediately, it all widens. Thats relatively easy. But this vital and PHYSICAL paucity, material narrowness ohh!
   For mental narrowness, we know the meansone has only to go beyond itwe know the means. But this (Mother touches her body), however much one keeps bringing in, bringing in, bringing in the Light and the Force. Yes, for a few moments one can live a universal life, even in the sensations but in the body.
  --
   It could be, yes, but to no avail. If all these cells which have become so conscious have to break up. It would result in cells that are conscious, but mixed with. What would it amount to, mixed with the sum total of all the unconscious cells of the earth? It would be useless.
   Yes, it would be useless; I mean, perhaps after millions of years it would gradu ally snowb all and have some effect but thats just how Nature functions when left to her own interminable wayit is not yoga.
  --
   But the difficulty. You see, so far as Mind is concerned, the whole yoga has been donelike a path blazed through the virgin forest. And since it has been done, its relatively simple: the landmarks are there and one follows them. But here, nothing has been done! One doesnt know which end to take hold ofno one has ever done it! [186] You meet all the same obstacles before which others have simply said, Its impossible. Sri Aurobindo explains that its not impossible, but nothing more. And he himself hadnt done it.
   No, for the least little thing, the whole mechanism has to be discovered, and discovered in a realm of the most total ignorance, where, re ally, unconsciousness is the most unconscious and ignorance the most ignorant.
  --
   Now a kind of absoluteness prevails at each and every second, in each movement, from the most subtle, the most spiritual, to the most material. The sense of linking has disappeared: that isnt the cause of this, and this isnt done for that; there is no there one is heading towardsit all seems.
   (silence)
  --
   Oh, how clumsy all this is! But what is clear, completely clear, is the total absence of cause and effect and of goal, of intentionpurpose. There is no (Mother makes a horizontal motion) this kind of connection doesnt exist; its like this (Mother makes a vertical motion which towers over and embraces everything at once).
   And so, in an individual consciousness its expressed by an infinitesimal pointa physical body and everything dependent on it; but its exactly the same thing as the Supreme Point and everything depending on that. Its the same thing. It is only like the shifting of a glanceif it can be c alled a glancelike a needle point occupying no space.12 And yet it is the same consciousness: is it consciousness? Something like that. It is not consciousness as we understand it, nor is it perception; it is a kind of will to see (good God, what words!), and with such absolute freedom and omnipotence: it can be this or that, or yet another, and it is EXACTLY the same thing.
  --
   But what can be translated is this kind of sensation that the sequence of cause and effect, of purpose, of goal, all seems to be very far below, very, very DISTANT, very humanperhaps divine, too (from the viewpoint of the gods it may be like this also, I dont know), because in the consciousness of the universal Mother it is still there, there is still this ardent love to serve: To do Your Will. That is still there, so its there with the gods also.
   (silence)
  --
   It came last night. It came slowly, but last night it was very strong: no more sequence, no more linking of cause and effect, no more goal, no more purpose, no more intentiona kind of Absolute which does not exclude the creation. It is not Nirvana, it has nothing to do with Nirvana (I know Nirvana very well, Ive had itjust yesterday evening, for instance, while walking for japa, and even this morning. You see, I begin by an invocation to the Supreme under his three aspects, and no sooner have I uttered the sound, TAT when all is abolished: Nirvana. And the last few days I have noticed that its instantaneous, so easy! Oh, a delight! Bah!). But its not Nirvana, its beyond that; it contains Nirvana and it contains the manifested world and it contains everything else; all the appearances and disappearances13 all of that is contained in it.
   Something.
  --
   There it is, petit. I think we would do well to keep all this secret.14
   See conversation of March 4.
  --
   The creations and 'destructions' of this world or of all worlds.
   This 'secret' is no doubt part of the Secret which this entire Agenda seeks to track down. So where to stop? And if we are indiscreet, who knows whether the secret of man is not some simian indiscretion!

0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   Those who say that are simpletons and dont even know what theyre talking about! It is enough to read everything Sri Aurobindo has written to know that it is IMPOSSIBLE (underlined) to found a religion upon his writings, since for each problem, for each question, he presents all aspects and, while demonstrating the truth contained in each approach, he explains that to attain the Truth a synthesis must be effected, overpassing all mental notions and emerging in a transcendence beyond thought.
   Your second question, therefore, makes no sense! Furthermore, if you had read what appeared in the last Bulletin,1 you could never have asked it.
  --
   Men are such fools (laughing: it doesnt get any better!) that they can change anything at all into a religion, so great is their need for a fixed framework for their narrow thought and limited action. They dont feel secure unless they can affirm: This is true and that is not but such an affirmation becomes impossible for anyone who has read and understood what Sri Aurobindo has written. Religion and yoga are not situated on the same plane of the being, and the spiritual life can exist in its purity only if it is free from all mental dogma.
   People must re ally be made to understand this.
  --
   They are all always readyeven in the Ashramready to create a religion.
   Yes, the people T. is talking about are Ashramites.
  --
   There are people here who do the same thing. I know some people who had a statue of Kali in their house (it was their family divinity), and all kinds of calamities befell them, so the last generation became furious and took the idol and threw it into the Ganges. They are not the only onesthere have been several cases like that. And to cap it all, one of them even asked my permission before doing it!
   Creating a god in the image of man gives you the possibility of treating it as you would treat a human enemy.
  --
   Someone made a large painting of Sri Aurobindo and myself, and they brought it here to show me. I said, Oh, its dreadful! It was to the physical eye it was re ally dreadful. Its dreadful, I said, we cant keep it. Then immediately someone asked me for it, saying, Im going to put it up in my house and do my puja before it. Ah! I couldnt help saying, But how could you put up a thing like that! (It wasnt so much ugly as frightfully banal.) How can you do puja before something so commonplace and empty! This person replied, Oh, to me its not empty! It contains all the presence and all the force, and I sh all worship it as that: the Presence and the Force.
   all this is based on the old idea that whatever the imagewhich we disdainfully c all an idolwhatever the external form of the deity may be, the presence of the thing represented is always there. And there is always someonewhe ther priest or initiate, sadhu or sannyasisomeone who has the power and (usu ally this is the priests work) who draws the Force and the Presence down into it. And its true, its quite real the Force and the Presence are THERE; and this (not the form in wood or stone or metal) is what is worshipped: this Presence.
   Europeans dont have the inner sense at all. To them, everything is like this (gesture), a surfacenot even that, a film on the surface. And they cant feel anything behind. But its an absolutely real fact that the Presence is there I guarantee it. People have given me statuettes of various gods, little things in metal, wood or ivory; and as soon as I take one in my hand, the god is there. I have a Ganesh2 (I have been given several) and if I take it in my hand and look at it for a moment, hes there. I have a little one by my bedside where I work, eat, and meditate. And then there is a Narayana3 which comes from the Himalayas, from Badrinath. I use them both as paperweights for my handkerchiefs! (My handkerchiefs are kept on a little table next to my bed, and I keep Ganapati and Narayana on top of them.) And no one touches them but me I pick them up, take a fresh handkerchief, and put them back again. Once I blended some nail polish myself, and before applying it, I put some on Ganapatis forehead and stomach and fingertips! We are on the best of terms, very friendly. So to me, you see, all this is very true.
   Only.
  --
   It has always been like that for mealways. And I have never, never had the religious sense at allyou know, what people c all this kind of what they have in religions, especi ally in Europe. I see only the English word for it: awe, like a kind of terror. This always made me laugh! But I have always felt whats behind, the presences behind.
   I remember once going into a church (which I wont name) and I found it a very beautiful place. It wasnt a feast or ceremony day, so it was empty. There were just one or two people at prayer. I went in and sat down in a little chapel off to the side. Someone was praying there, someone who must have been in distressshe was crying and praying. And there was a statue, I no longer know of whom: Christ or the Virgin or a Saint I have no idea. And, oh! Suddenly, in place of the statue, I saw an enormous spider like a tarantula, you know, but (gesture) huge! It covered the entire w all of the chapel and was just waiting there to sw allow all the vital force of the people who came. It was heart-rending. I said to myself, Oh, these people There was this miserable woman who had come seeking solace, who was praying there, weeping, hoping to find solace; and instead of reaching a consciousness that was at least compassionate, her supplications were feeding this monster!
   I have seen other things but I have rarely seen anything favorable in churches. Here, I remember going to M I was taken inside and received there in quite an unusual waya highly respected person introduced me as a great saint! They led me up to the main altar where people are not usu ally allowed to go, and what did I see there! An asura (oh, not a very high-ranking one, more like a rakshasa4), but such a monster! Hideous. So I went wham! (gesture of giving a blow) I thought something was going to happen. But this being left the altar and came over to try to intimidate me; of course, he saw it was useless, so he offered to make an alliance: If you just keep quiet and dont do anything, I will share all I get with you. Well, I sent him packing! The head of this Math5. It was a Math with a monastery and temple, which means a substantial fortune; the head of the Math has it all at his disposal for as long as he holds the position and he is appointed for life. But he has to name his successor and as a rule, his own life is considerably shortened by the successorthis is how it works. Everyone knew that the present head had considerably shortened the life of his predecessor. And what a creature! As asuric as the god he worshipped! I saw some poor fellows throw themselves at his feet (he must have been squeezing them pitilessly), to beg forgiveness and mercyan absolutely ruthless man. But he received meyou should have seen it! I said nothing, not a word about their god; I gave no sign that I knew anything. But I thought to myself, So thats how it is!
   Another thing happened to me in a fishing village near A., on the seashore, where there is a temple dedicated to Kalia terrible Kali. I dont know what happened to her, but she had been buried with only her head sticking out! A fantastic story I knew nothing about it at all. I was going by car from A. to this temple and halfway there a black form, in great agitation, came rushing towards me, asking for my help: Ill give you everything I have all my power, all the peoples worshipif you help me to become omnipotent! Of course, I answered her as she deserved! I later asked who this was, and they told me that some sort of misfortune had bef allen her and she had been buried with only her head above ground. And every year this fishing village has a festival and slaughters thousands of chickensshe likes chicken! Thousands of chickens. They pluck them on the spot (the whole place gets covered with feathers), and then, after offering the blood and making the sacrifice, the people, natur ally, eat them all up. The day I came this had taken place that very morningfea thers littered everywhere! It was disgusting. And she was asking for my help!
   But the curious thing is that these vital beings are aware of what is happening. I knew nothing about any of it, neither the story, nor the being, nor the head sticking out of the ground and she wanted me to get her out of it. They feel the atmosphere. They are awarethey may not be conscious on higher planes, but they are conscious on vital planes, aware of vital power and the vital force it represents. Its like this asura from M.: when I came in he suddenly seemed to tremble on his pedestal; then he left his idol and came to seek my alliance.
   But its strange.
  --
   In churches, I dont know. I havent been to them very often. I have been to mosques and templesJewish temples. The Jewish temples in Paris have such beautiful music; oh, what beautiful music! I had one of my first experiences in a temple. It was at a marriage, and the music was wonderfulSaint-Saens, I later learned; organ music, the second best organ in Pariswonderful! I was 14 years old, sitting high up in the g alleries with my mother, and this music was being played. There were some leaded-glass windowswhite, with no designs. I was gazing at one of these windows, feeling uplifted by the music, when suddenly through the window came a flash like a bolt of lightning. Just like lightning. It enteredmy eyes were openit entered like this (Mother strikes her breast violently), and then I I had the feeling of becoming vast and all-powerful. And it lasted for days.
   Of course, my mother was such an out-and-out materialist, thank God, that it was impossible to speak to her of invisible thingsshe took them as evidence of a deranged brain! Nothing counted for her but what could be touched and seen. But this was a divine grace I had no opportunity to say anything. I kept my experience to myself. But it was one of my first contacts with. I learned later that it was an entity from the past who had come back into me through the aspiration arising from the music.
  --
   In fact, I have seen this all over the world. I have never been on very good terms with religions, neither in Europe, nor Africa, nor Japan, nor even here.
   (silence)
   At the age of eighteen, I remember having such an intense need in me to KNOW. Because I was having experiences I had all kinds of experiences but my surroundings offered me no chance to receive an intellectual knowledge which would have given me the meaning of it all: I couldnt even speak of them. I was having experience after experience. For years, I had experiences during the night (but I was very careful never to speak about them!)memories from past lives, all sorts of things, but without any base of intellectual knowledge. (Of course, the advantage of this was that my experiences were not ment ally contrived; they were entirely spontaneous.) But I had such a NEED in me to know! I remember living in a house (one of these houses with a lot of apartments), and in the apartment next door were some young Catholics whose faith was very they were very convinced. And seeing all that, I remember saying to myself one day while brushing my hair, These people are lucky to be born into a religion and believe unquestioningly! Its so easy! You have nothing to do but believehow simple that makes it. I was feeling like this, and then when I realized what I was thinking (laughing), well, I gave myself a good scolding: Lazybones!
   To know, know, KNOW! You see, I knew nothing, re ally, nothing but the things of ordinary life: external knowledge. I had learned everything I had been given to learn. I not only learned what I was taught but also what my brother was taughthigher mathematics and all that! I learned and I learned and I learned and it was NOTHING. None of it explained anything to menothing. I couldnt understand a thing!
   To know!
  --
   When I was told that the Divine was within the teaching of the Gita, but in words understandable to a Westerner that there was an inner Presence, that one carried the Divine within oneself, oh! What a revelation! In a few minutes, I suddenly understood all, all, all. Understood everything. It brought the contact instantly.
   (silence)
   But all the same, cant it be said that whatever the appearances these vital spiders or frightful Kalis the Divine still acts and helps people through them? Its not all tot ally sw allowed up and lost, is it?
   No, but this is something else. Those who are capable of personal experiences pass through everything. But not the common herd.
  --
   I remember a good-hearted priest in Pau [Southern France] who was an artist and wanted to have his church decorateda tiny cathedral. He consulted a local anarchist (a great artist) about it. The anarchist was acquainted with Andrs father and me. He told the priest, I recommend these people to do the paintings they are true artists. He was doing the mural decorationsome eight panels in all, I believe. So I set to work on one of the panels. (The church was dedicated to San Juan de Compostello, a hero of Spanish history; he had appeared in a battle between the Christians and the Moors and his apparition vanquished the Moors. And he was magnificent! He appeared in golden light on a white horse, almost like Kalki.6) all the slaughtered and struggling Moors were depicted at the bottom of the painting, and it was I who painted them; it was too hard for me to climb high up on a ladder to paint, so I did the things at the bottom! But anyway, it all went quite well. Then, natur ally, the priest received us and invited us to dinner with the anarchist. And he was so nicere ally a kind-hearted man! I was already a vegetarian and didnt drink, so he scolded me very gently, saying, But its Our Lord who gives us all this, so why shouldnt you take it? I found him charming. And when he looked at the paintings, he tapped Morisset on the shoulder (Morisset was an unbeliever), and said, with the accent of Southern France, Say what you like, but you know Our Lord; otherwise you could never have painted like that!
   Well.
  --
   I wanted to carry on with my mornings program, but I couldnt. Theres a mound of letters, all in a muddle! Oh, these people hereletter upon letter, letter upon letter, urgent needs to see me.
   I thought we would prepare a reply to T., but then I chatted away.
  --
   Oh, yes, definitely do that. But I am not keen on keeping all thatits much too personal. It involves a lot of people and a lot of things, and I dont want. Ive told it to you, thats all. Keep it for yourselfnot even for the Agenda, its not necessary. If you enjoy it, you can keep it thats all. I told it to you just like thatprobably because I felt like chatting!
   I could say many other things which would be almost the opposite of all Ive just said! It all depends on the orientation. If I re ally started talking, you know, I would seem like I dont know what, something like a lunatic, because with equal sincerity and equal truth, I could say the most opposing things.
   And experiences! I have had the most contradictory experiences! Only one thing has been continuous from my childhood on (and the more I look, the more I see how continuous it has been): this divine Presence and in someone who, in her EXTERNAL LIFE, might very well have said, God? What is this foolishness! God doesnt exist! So you understand, you see the picture.
   You know, its a marvelous, marvelous grace to have had this experience so CONSTANTLY, So POWERFULLY, like something holding out against everything, everything: this Presence. And in my outward consciousness, a total negation of it all. Even later on, I used to say, Well, if God exists, hes a real scoundrel! Hes a wretch and I want nothing to do with this Creator of ours. You know, the idea of God sitting placidly in his heaven, creating the world and amusing himself by watching it, then telling you, How well done! Oh! I said, I want nothing to do with that monster!
   (Mother gets up)

0 1961-05-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have seen people (people from outside) who were enemies all their enmity was pacified, pacified, pacified. They were unable to do any harm, even when they wanted to. Everything was made innocuous in that way. And it was the same thing here in the Ashram; as always, people had wrong movements and wrong thoughts, but all this, too, was dominatedit was pacified, pacified.
   I had continued to work in the same way. But now its as if everything has been engulfed. And the number of ugly things, petty movements, nasty reactionseverywhere, everywhere, in everyone, oh! I am swamped with letters, and such letters! Such letters!
   And I dont see, I re ally do not see why all that needs to manifest in order to disappear. Because before, when it didnt manifest, it faded away by itself; but now it creates problems and problems and problems. (For me they are not problems but stupidities; they are problems and complications for others.) And its so useless! So much time is lost, so much time coping with stupid reactions. I dont know why.
   And nothing can be done until its over.

0 1961-05-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   But I dont know. I dont know if they had it PHYSIC allYin the inner worlds of course, certainly! Its all very well, one is very happy living in those worlds. But it is hereHERE! How to make of this life here, this world here, something re ally worth living. Havent yet found the trick.
   Thats all I can say. Thats what I am up against.
   Thats all, I am waiting.
   (silence)
  --
   The physical lifeyes, its nothing at all. all these things of the physical lifenothing at all, nothing at all! Its childish, not worth thinking about for a second.
   Unless one has the sense of the TRUE LIFE, of the Truthit is nothing, nothing. all the rest is nothing, nothingpastimes, childish amusements, the business of people who have nothing else to do. Ah, no! Its not worth a seconds thought.
   You dont understand.
   Even those momentary breakthroughs one can have in life before having found the Truth, when one is on the way and suddenly has glimpses of an immortal Consciousness, the contact with a truth, even that. These experiences are all very fine, its very good, but its on the way. It is not THAT.
   What is worthwhile is to seek the TRUE SENSE of life: to what does it re ally correspond? What is there behind it all? Why has the Lord created it? What is He heading towards? What does He want? What does He want to happen? That, we have not found. What does He want!!
   He obviously has a secret, and He is keeping it. Well, I want His secret.

0 1961-05-19, #Agenda Vol 02, #The Mother, #Integral Yoga
   Every word, mon petit! Every word and the POSITION of the word in the sentenceeven the position of an adverb has a fundamental importance for the meaning. all the finesse, all the profound wisdom evaporates in translation, and fin ally we express only platitudes by comparisonplatitudes. They are not platitudes compared to ordinary intellect, but they are platitudes compared to the kind of keen PRECISION with which Sri Aurobindo discerns things.
   And the trouble is that if one translates liter ally, into poor French, it doesnt yield the deeper sense either, because that also considerably demolishes the meaning.
  --
   Yes, we have to rethink it all.
   (Laughing) Its the only solution!
   Person ally, I dont see at all how to write this book on Sri Aurobindo. The further I go, the more it seems to me.
   That is another matter. After all, you are writing it for people who know nothing.
   Yes, I agree, but still.
  --
   Not very long ago I met someone from France who told me, Person ally, you understand, I had no wish at all to read Sri AurobindoSri Aurobindo translated by H.: no, thank you. And then he read some things translated here. Ah, he said, that makes a difference!
   But still, I am not satisfied.
   Anyway, what can we do, poor creatures like us! (Laughing) We do our best, thats all.
   ***
  --
   I mean there is nothing sensational, interesting to recount. Its a minuscule labor, minute to minute, like oh, its not even like cutting a path through a virgin forest, because a virgin forest is pleasant to look at! But this. Its almost like laying stones together to build a road. Every day and all the time, night and day and at any moment whatsoever, there are tiny, tiny things, tiny things, tinyits not interesting.
   There are successive curves, each second of which would have to be noted down; and in the course of one of these curves, something is suddenly found. For example, at the beginning of The Yoga of Self-Perfection, Sri Aurobindo reviews other yogas, beginning with Hatha Yoga. I had just translated this when I remembered Sri Aurobindo saying that Hatha Yoga was very effective but that it amounted to spending your whole life training your body, which is an enormous time and effort spent on something not essenti ally very interesting. Then I looked at it and said to myself, But after all, (I was looking at life as it is, as people ordinarily live it) one spends at least 90% of ones life merely to PRESERVE ones body, to keep it going! all this attention and concentration on an instrument which is put to hardly any use. Anyway, I was looking at it with that attitude, when suddenly all the cells of my body responded, in such a spontaneous and WARM way. How to say it? Something so so moving. They told me, But its the Lord who is looking after Himself in us! Each one was saying: But its the Lord who is looking after Himself in us!
   It was truly lovely. Then I gave my reason a good poke: How stupid can you be! You always forget the essential.
  --
   This feeling was so warm, so intimate, so I dont know how to express it. At once so soft and so powerful and so. Oh, it was concrete! The whole atmosphere, the whole atmosphere became solid all, all had the taste of the Lord. I dont know how to make it clear. It was quite material, as if you had a mouthful of it, everything was full of itit was like that. In such a PHYSICAL way! Like. You might compare it to the most delicious taste you could ever haveit was the sense of touch and of tastevery, very material. It was like closing your hand on something solidsuch a warm, soft vibration, and SO STRONG, so powerful, so concrete!
   It is evidently proof of an evolution in this direction, within this whole cluster of cells, but.
  --
   Fin ally, what we want is (long silence) its something like an absolute in the presence, the action, the consciousness, which annuls this (here Mother makes a gesture whichperhapsexpresses a distance, a separation, or an exchange between two distinct things). It can hardly be c alled a duality any more, but all the same there is something which sees and which feels. And thats what is irritating.
   I do sense that all, all in me is reaching for ONE thing: You, You alone, let there be only You One cannot say I(there is always a misunderstanding with that idiotic I), but it isnt You, it isnt I it is one single thing. Let THAT be, and nothing else.
   As long as its not THAT, ah! Yes, we are paving the road.
  --
   When I am all alone, its wonderful! As soon as this body is left all alone, oh! it melts, it melts. There are no more limits, it is content: Oh, at last I can cease to be!
   And then truly, truly it forgets itself; truly it passes on to something else.
   But all the rest of the time. From morning to evening, letters to read, things to organize, people to see. And at night, every time I come out of my trance there is a swarm of things here (gesture around the head) waiting to be heard, demanding attention.
   Sometimes there are amusing thingsif I were to note down all I see! There are things things which dont appear as they are in ordinary life, but as they ARE when seen with a slightly more clairvoyant eyeits rather amusing. But it amounts to nothing-a sort of distraction.
   And all the time the body says. You know, its marvelous- all the time, whenever I grumble or grouse, it says, But its for Me, its Me, its Me, its for Me like that. Dont forget, its for Me, its Me, its Me bringing in the people, its Me organizing, its Me making them ask things, it is Me.Very well. So I tweak my ears or pull my hair and say to myself, How stupid!
   (silence)
   This was the first time I had this experience. It was much more substantial than the physical contact, which, as I told you, I had already had.1 It was much more material, and related to taste. It was as if the whole atmosphere and all the things in it were a marvelous food an ecstatic nourishment.
   I had already had the experience for the sense of smell the divine vibration, the vibration of Ananda in odors. Just under my window, you know, Nripendra has his kitchen, where every morning and afternoon food is prepared for the children2it all comes wafting up on gusts of air. And when the Samadhi tree is in flower, the scent wafts up to me on gusts of air; when people burn incense down below, it comes wafting up here on gusts of aireach and every fragrance (fragrancelets say odor). And gener ally it all comes while I am walking for my japaan Ananda of odors, each one with its meaning, its expression, its (how to say it?) its motivation and its goal. Marvelous! And there are no longer any good or bad odors that notion is gone completely. Each one has its meaningits meaning and its raison dtre. I have been experiencing this for a long time.
   But this experience of taste was completely new. It didnt last long, only a few minutes, because it amazed me so! It was as if I had a mouthful of the most marvelous foods one could imagine. And my hands were gathering it up in the atmosphere it was so funny!
  --
   Thats my reproach to itwhy does it struggle? Why, suddenly, do I have a terrible fatigue f alling over me and have to brace myself? The body, natur ally, does only one thingit automatic ally repeats the mantra; then all becomes quiet, all is set in order. But why is this effort necessary? It should be done automatic ally [the sweeping away of bad vibrations]. Why is there a need to remember or to put up a struggle? Oh, a battle!
   Its not the body complaining, it doesnt complain at all I am the one who complains! I think that its doing its best, but its thwarted by this type of (one can scarcely speak of a mind) this kind of mind-like activity in matter3 interfering. t is sordid. I havent yet been able to eliminate it completely.
   There are moments when its brought to a dead halt. Oh, sometimes while I walk for the japa everything is held like this (gesture of all being dominated from above and immobilized), inflexibly.
   But then the difficulty is that for the ordinary consciousness and unfortunately I am surrounded by a lot of people who have a very ordinary consciousness (at least it seems very ordinary to me, although from the human standpoint they are probably rather remarkable people)for the ordinary consciousness I seem to be in a stupor, a coma, a state of imbecility, of yes, of torpor. It has all those appearances. Something which becomes immobile, unresponsive, stopped short (same gesture as before); one can no longer think, one can no longer observe, one can no longer react, one can no longer do anything, one is like that (same gesture). But all these things keep coming from outside, all the time, coming and trying to interrupt that state; yet if I manage to prevent this, if I can keep this condition, after a while it becomes something so MASSIVE! So concrete in its power, so massive in its immobility, ohh! It must lead somewhere.
   But I could not remain in that state long enough (it would have to go on for HOURS), I could not, due to all these constant interruptions. And then, when the body is pulled brusquely out of it, it seems to lose its balanceit has a few difficult moments.
   I understand people who choose to leave! But thats not what is wanted of me! I should have enough flexibility so that the two can exist together (gesture expressing the interlocking or the fusion of the two worlds).
  --
   If you only knew (because the perception, the conscious perception Ive had it for years and years, but it is becoming more and more keen and precise), if you could perceive this atmosphere I am made to breathe, mon petit! (gesture around the head) The foolishness, the stupidity, the nastiness, the inanity. It is full, full of all thatfull. One cannot brea the without breathing that!
   Not to mention the letters people write.
  --
   You have to suffer for it (laughing), having to listen to all that!
   Not at all! It seems bizarre [this atmosphere Mother is made to breathe] But no, I understand. Understand I mean I appreciate.
   (silence)
   When these promised things are achieved, then something like a Power will comeperson ally I dont consider that I have power. For the moment its nothing. It is NOTHING. My conception of Power is that when this must be comes into the consciousness, well, it MUST be. But its not like that now. all the other forces, the other movements of consciousness, enter and interfere,4 and the usual mess results; there is a little bit of that, a bit of this, a bit of the otherin short, an approximation. Sometimes it works, but then it is.
   The movement of initiating the action always proceeds in the same wayas something imperatively SEEN. Consequently, it should ALWAYS have an effect; but all kinds of things enter and cause a disturbance. So I dont c all that Powerits too haphazard. But dont worry yourself over all this chatter.
   Oh, listen!
  --
   Mother is alluding in particular to the physical mind ('this kind of mind-like activity in matter').
   ***

0 1961-05-23, #Agenda Vol 02, #The Mother, #Integral Yoga
   I never knew Vivekananda. I only know what I have heard or read about him, but that isnt what I c all knowing. So I cant say anything, and above all I dont want to seem to give credence to all the gossip that has been spread about him. I have had no personal contact with him, neither in the physical nor elsewherenot with him person ally. Natur ally I could if I made an effort, but.
   To tell the truth, this question seems stupid to me, because one can have mastery over circumstances only if one becomes the Supremebecause the Supreme alone has mastery over circumstances. So the question is senseless.
   If you become identified with the Supreme and there is but ONE willHis then of course you have supreme mastery. Otherwise its all nothing but illusion. You imagine that by wanting a certain thing you can change circumstances, but you still have to be in total ignorance to believe that the change occurs because YOU want it toin fact, the Supreme is making use of you. Consequently, you have no mastery at all; you are an instrument used by the Supreme, and thats all.
   So all these things [the earlier Questions and Answers] seem quite childish to me, quite childishirrelevant chatter. You are outside the garden talking about what is within. It would be best to delete the whole thing.
   (In vain, Satprem protests, complaining that Mother always wants to delete everything.)

0 1961-05-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   Person ally I have stopped I have stopped trying to know. With the stubbornness of a child, I keep repeating to the Lord, Its time You change all this!
   There are moments, you know, when you want to weepwhich is idiotic! So you surrender it all to the Lord: I leave this work to Youdo what You will, as You will, when You will.
   And I try to be as tranquil as I can (Mother makes a gesture of mental immobility), but when you do so, you become aware of oh, its like a swarm of flies comingfrom here, from there, from above, from below, oh coming and coming and coming!
   Its probably worse for me than for others because of all these people around me, clinging like leeches. But even for an ordinary being it is a swarm; it keeps on coming and comingyou would need to spend all your time fanning it away!
   ***

0 1961-06-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Regarding an earlier 'Questions and Answers'March 13, 1957where Mother says: 'And fin ally, isn't the Divine the best friend one could have? The Divine to whom one can tell all, reveal all, because here is the source of all mercy, of all power to efface error when it no longer recurs....' Surprised, Satprem blurts out.)
   But theres no more problem when the error no longer recurs! Isnt it when the error recurs that it needs to be effaced?
   When one does not repeat ones past mistakes, the divine power, the power of the divine Grace, abolishes their consequences their karmain the being. But as long as mistakes are repeated nothing can be abolished, because one re-creates them at every minute. When a person has made a serious error, say, a serious mistake (it can be serious or not, but we are concerned primarily with the serious ones), such mistakes have their consequences in life, a karma which has to be exhausted. The divine Grace, if you c all upon it, has the power to abolish that karma, to cut short the consequences but the Grace can only do this when you, within yourself, dont begin all over again, when the mistake committed is not renewed. The past can be completely purified and abolished, on condition that one does not keep making it into a perpetual present.
   I have said it there in one sentence, but I didnt want people to believe that they can continue making the same stupid blunder indefinitely and have the Grace indefinitely annul all the consequences.1 It isnt like that! The past can be cleansed to the point where it has no effect of any kind on the future, but only on condition that you stop the wrong vibration in yourself, that you dont reproduce the same vibration indefinitely.
   I know why I gave no explanations as I was speaking: because of the intensity of the experience. There is something like it in Prayers and Meditations. I remember an experience I had in Japan which is noted there. (Mother looks through Prayers and Meditations and reads a passage dated November 25, 1917:)2
  --
   knowest beforeh and all we can say to Thee
   because Thou art its source!
  --
   After that experience the decision was taken to come back to Indiaonly then could I manage to return. There were all sorts of projects and things we were even on the point of going to China and, oh! But after that it was decided to come back to India.
   ***
  --
   Fundament ally, I have noticed one thing: if you yourself are in the right state, the right atmosphere is immediately created. And in addition, I am always in a sort of not even a convictionan ABSOLUTE perception that all that happens is the Lords doing. When He makes me late going upstairs its because He wants me to be late, and consequently, if I take it wellif instead of closing myself and getting annoyed I say, Good, thats fineimmediately a very interesting atmosphere is created, because at the same time I see all the advantages of this change. But this movement must not be mentalit has to be spontaneous.
   Therefore, I have told her (to put it simply): provided you are sincere in your attitude, all is well.
   ***
  --
   My translation is poorly written, hardly French at all, but to me it is limpid.
   And I see that the translation would go quickly if one moved into another domain. In one domain it is laborious, terrible, difficult, and the result is never very satisfying. But contrary to what I had thought, the domain of comprehension does not suffice, even the domain of experience does not suffice: something else is needed (oh, how to explain it?), a state in which effort is left tot ally behind. There is a state (which probably must be beyond the mind, because one no longer thinks at all, not at all) where everything is smiling and easy, and the sentences come to you all by themselves. Its peculiar I read, and even before I finish reading the sentence to be translated I know whats in it; and then without waitingalmost without waiting to know whats in it I know what to put for it. When its like that I can translate a page in half an hour.
   But it doesnt lastit ought to last. Usu ally it ends in a trance: I go off into the experience, I am in a beatific state and ten minutes later I notice that Ive been in that state with my pen poised in my hand. Its not favorable to the work! But otherwise its I cant even say its like someone dictating (its not that, I dont hear); it comes by itself. Oh, the other day there were one or two sentences! I wrote something and suddenly saw what I was writing and doing so pulled me out of that state. Well, I said to myself, how nicely put! And plop! (Mother laughs) Everything was gone.
  --
   What is necessary is to abandon EVERYTHING. Everything: all power, all comprehension, all intelligence, all knowledge, everything. To become perfectly nonexistent, thats the important thing. But the very atmosphere makes things difficultwhat people expect of you, what they want of you, what they think of youits very bothersome. You have to spend all your time fanning it away.
   In one of the handwritten notes left by Mother, we found the following: 'Sri Aurobindo told me: Never give them the impression that they can do whatever they like, they will always be protected.'

0 1961-06-06, #Agenda Vol 02, #The Mother, #Integral Yoga
   No. I had finished reading the Veda and wanted to take up The Life Divine, but as I had never read On Himself,1 I chose it instead. I read the first chapter dealing with his life in England and to me it all seemed. Oh, why speak of all these things in connection with Sri Aurobindo? Why? I know quite well that he himself has repliedor rather rectified inexact things people had said about him but it made such a painful impression on me! Such a painful impression.
   Something must definitely be done which is free of that whole useless jumble about who his father was and so forthpah! I dont like that sort of thing.
   Yes, its a grab-bag of odds and endsvery important letters are mixed in with all sorts of pointlessness. Take the ICS. examination, for instance they seem to be pleading Sri Aurobindos case! Its ridiculous.2
   Yes, I wasnt looking after anything when that was published [in 1953]. It has given me something like a malaise.
  --
   Take absolutely identical circumstances: the same outer circumstances, the same inner circumstances the psychological condition is the same; circumstances of life, the same; events, the same; people, no appreciable difference. Identical circumstances, a few hoursnot even a dayapart. And in one case, the body that is, the cellular consciousness feels a sort of eurhythmy and general harmony, everything dovetails in such a marvelous way, without rubbing, without frictioneverything functions and organizes itself in a total harmony. Its a peace and a joy (without the vital intensity, of courseits something physical). all, all is so harmonious and truly you feel a sense of the divine organization of everything, of all the cells all is marvelous and the body feels well. Then in the other case everything is the same, the consciousness is the same and something escapes the perception of harmony is no longer there. For what reason? One doesnt understand anymore. And then the body begins to function wrongly. Yet everything is absolutely identicalmental conditions, vital conditions, physical conditions, all identical and suddenly it all seems meaningless. One still has the consciousness, the full consciousness of the divine Presence, and one senses somewhere something escaping, and all becomes its like running after something that escapes. Things become meaningless. In absolutely identical conditionseven the movements of the body (functional movements, I mean) may be identical, but they are felt to be disharmonious (these words are much too crude, its more subtle than that), meaningless, disharmonious. And what escapes? You cant make it out.
   What is it?
   Yesterday it was all so marvelous! Yet everything was identical, absolutely identical, down to the least detail.
   Strangely, it happened after reading that first chapter of On Himself; while reading I felt a sort of malaise in my body, so slight that it was almost imperceptible, but still a malaise and it lasted through the night. Why? Nothing had changed in the consciousness.
   More and more I have the impression ofwhat? How can it be explained? A question of vibrations in Matter. Its incomprehensible, completely eluding all mental law, all psychological law: a self-existent something.
   So many question marks!
  --
   Its so subtle! It could almost be. Its almost like being on the border between two worlds. Its the same world and itsis it two aspects of this world? I cant even say that. Yet its the SAME world; all is the Lord, He and nothing but He, only its. And so subtle, so subtle: if you go like this (Mother tilts her hand slightly to the right), its perfectly harmonious; if you go like that (Mother tilts her hand slightly to the left), oof! Its its at once absurd, meaningless, and laborious, painful. But its the SAME thing! Its all the same thing.
   What is it?
   There is such a strong impression of facing something which completely escapes comprehension, reason, intelligence, everything mental or intellectual (even the most elevated); its not that, its. And then truly, if you stand back from it and employ big words, you would say, all this (Mother tilts her hand to one side) is Truth, and all that (she tilts her hand to the other side) is Falsehood but its the SAME thing! In one case, you have the sense of being carriednot only the body but the entire world, all circumstancescarried, floating in a beatific light towards an eternal Realization; and in the other case, its like this (Mother makes a gesture of being burdened), deadening, heavy, sorrowfulexactly the same thing! Almost the same material vibrations.
   And its so subtle, so incomprehensible theres a distinct impression of it TOT allY eluding even the highest conscious will. What is it? What is it?
   If we found that, perhaps we would have it all the total Secret.
   (silence)
  --
   Oh, it was so lovely yesterday! The whole dayand all, all, all was the same as now all the circumstances, the condition of the body, everything. It cant even be said that in one case the body was well and in the other it wasntit isnt true, it was all the same thing, all was the same. But in one case you floatyou float in a beatific light which carries you for all Eternity; and in the other case you seem to be walking through shifting sands without seeing clearly, without understandingdeadened, absolutely deadened.
   Thats why I had difficulty listening to you just now [during the work], because since last night I have been constantly facing this problem, and all morning long Ive had to you know, do like this (Mother clenches her fist, as though getting a grip on herself) in order to come here and listen. I didnt feel like seeing anyone, doing anything only staying like this (Mother keeps still, her arms at her sides) until that problem is willing to explain itself.
   But if you had seen me yesterday. I would probably have said nothing, but it was so lovely! Exactly the same thing, the same people, the same circumstances, the same conditions in the body. Everything, everything was the same.
  --
   I am up against this fact: how did Truth become Falsehood? I am not asking myself intellectu ally that doesnt interest me at all! It is here, in Matter, that the thing must be found.
   It is double, it is double.
  --
   You see, all the things that have been told, even all the things Sri Aurobindo has said (he has said the most in Savitri), all that is necessarily (what can it be c alled?) mental, the super-intellectual spiritualized mind. But it is not THAT! Its a form, its an image, its not the concrete fact.
   (silence)
  --
   And when the body makes this movement (gesture of stepping back from physical appearances)what to c all it? This movement of fusion (is it fusion?), of no longer being a separate body, of being the Divine there is something which. There is a sort of abstraction of something (and even that is putting it too concretely). And sometimes it succeeds, the body floats in the Light; sometimes its only partial. Sometimes all the inner consciousness is there, full and total but HERE things remain as they are, stupid, stupid, utterly stupid! Blind, in shifting sands, painful (and its not a thought, its not even a sensation; I dont know what it is).
   And THERE the conscious will can do nothing. Nothing. all it could do it has done, and it continues to do all it can at each minute, and its nothing, it is not THATwhat is it??
   That is a true Secret. How splendid it will be when it is found.
  --
   After all, thats what I am here for, isnt it?! It MUST be done, it has to be done.
   But its quite a disgusting job.
   all yoga, all the yogas, mon petit, are amusements. Oh, all the disciplines are joys. But its not THAT.
   Its a nasty job.
  --
   Mother is alluding to two extracts from Questions and Answers (dated June 19 and July 17, 1957) which she has just reviewed for inclusion in the Bulletin. In them she speaks of the causes of illness and of using the conscious will for physical development.
   ***

0 1961-06-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   all the psychics tell you such stories!
   It was the same thing yesterday, the same Experience, only less strong and less continuous. But all these petty imageries dont interest me.
   So I dont ask him anything.
  --
   Whenever there was a special force descending, or an opening, or a supramental manifestation, we would know it at the same time, in the same manner. And we didnt even need to talk about it; we would sometimes exchange a word or two concerning the consequences, the practical effects on the work, but thats all. I never had this with anyone except Sri Aurobindo.
   There have been times when I did things for people and they sensed exactly what I had done. It has happened. It is rather rare, but still it has happened.

0 1961-06-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   When all is immobile like that and nothing seems to happen, is something happening?
   Something happening? I dont know. But that state IN ITSELF is something. When the body is conscious of that it means precisely that it has come out of its narrownessit is the same Infinite as the one you get when out of the body.
   What I do now when X comes is take it all (gesture from below to above) and do like this (gesture of offering up), in an aspiration and then I let it go. Then all the Immobility, the Silence, the Light, the Peace comes down from above into everything and doesnt move. But that in itself is very difficult for the body to have, very difficult: something is always vibrating and moving.
   Its as if it put everything back in order, but nothing is moved.
   Yesterday, when I was in that immobility, suddenly I felt something obliging me to turn my head. I didnt turn my head, but the consciousness turned (gesture to the left), and then I saw myself standing there in the corridor (that kind of corridor separating the h all and Sri Aurobindos room) in my usual outdoor dress [Indian shirt and light trousers]. I was standing up very straight and holding a globe of light above my head and such a light! It was shining brighter than those strong electric bulbsdazzling. My own clothing seemed to be made of golden-pink light. I was standing very straight and carrying this globe (gesture above the head). When I saw that I said to myself, Now why on earth is he making me see this? And that was all. Nothing else happened except that. But near me there was a figure I didnt know, and it reminded me of Xs great guru,1 whom I had already seen once. There he was by my side, a t all figure, and he seemed to be the one who had tugged at me to make me see that vision.
   It was a large globe. Although no distinct rays could be seen, it appeared to be projecting innumerable rays like flashes of lightning. It was sparkling all over.
   What does it mean?
  --
   It was the dress I wear when I go out. Why? It must have had a meaning, although I must say I didnt exert myself to understand! I simply saw, smiled (it made me smile), and that was all. It was just before the meditation ended.
   At any rate, its the fourth day of this same silence (Mother clenches her fists, as if to show a compact mass). Not only silenceimmobility (same compact gesture), WITHOUT TENSION, without tension, effortless, without anything; like a kind of eternityin the body.
  --
   Ive known that and have always taken great care to avoid it, for it opens the door to all deformations. Lele3 was like thatLele did the same thing: he behaved like a lout; he said it wasnt himself, it was Naturehe had nothing to do with it. This is all very well, but still theres a sort of affinity between your physical comportment and what you are inside, isnt there?!
   Sri Aurobindo didnt accept this tradition at all.
   For instance, X is completely caught up in all his family affairs; he said to Amrita, In August the girls will go back home to their husbands, the boy will be at college, and Ill be able to live tranquilly. But there will be something else! There is always something else, natur ally!
   Anyway, it doesnt matter I assure you that for the half-hour he is here with me he is splendid.
   Oh, he is splendid! There is such a sweet warmth in him, so good, and a mastery (mastery of inner movements, of the vital movement) and the ability to bring into the physical this peace, this absolute immobility. Its splendid! I have been doing this for something like forty years and you cant imagine how difficult it is, how much effort it takes to achieve it! With him it comes all by itself. Thats the tantric mastery.
   And to a certain extent it has a healing power (to a certain extent). But its not that supramental thing Sri Aurobindo had: he would pass his hand like this (gesture), and the disorder would be gone completely!

0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have received your note1 and it didnt surprise me, because just about a month ago I received what seemed like an SOS from your mother, telling me your father was rapidly declining. I have done what I could, mainly to bring in some tranquillity, some calm, some inner peace. But I havent done. You see, there are always two possibilities when people are so seriously ill: they can be helped to die quickly, or else made to linger on for a very long time. When I have no outer or inner indications, all I ever do is apply the consciousness for the best to happen to them (the best from the souls standpoint, of course).
   Do you know whether your father has expressed any wish?
  --
   (Mother remains silent for a moment, then says:) Over the years I have had a considerable number of experiences in this realm, and my first action is always the same: send the Peace (I do this in all cases, for everyone) and apply the Force, the Power of the Lord, for the best thing to happen. Some people are very sick, sick to the point where there is no hope, where they cannot be cured, where the end is coming; but they sense that their souls must still need to have certain experiences, so they hang on-they dont want to die. In such cases I apply the Force for them to last as long as possible. In other cases, on the contrary, they are weary of suffering, or indeed the soul has finished its experience and desires to be liberated. In such a case, if I am sure of it, sure that they themselves are expressing the desire to depart, its over in a few hours I say this with certainty because Ive had a considerable number of experiences. There is a certain force which goes out and does what is necessary. I havent done either of these things for your fathernei ther to prolong his life (because when people are suffering its not very kind to prolong their lives indefinitely), nor to finish it, because I didnt knowone cant do either without knowing the persons conscious wish.
   As for your mother, she must have been thinking of me, for otherwise she wouldnt have come in that wayshe would have come through you (its different when things come through you). But she came to me directly, so I thought that for some reason she must have remembered me. I dont know. And I looked and said to myself (it came just like that), Now that she will be left all alone, why doesnt she come here? I havent done anything about that, either, one way or the other.
   Thats odd the same thought has been coming to me these last three or four days: why doesnt she come here?
  --
   As soon as I came upon Theons teaching (even before meeting him person ally), and read and understood all kinds of things which I hadnt known before, I began to work quite systematic ally. Every night, at the same hour, I was working to constructbetween the purely terrestrial atmosphere and the psychic atmospherea path of protection across the vital, so that people wouldnt have to pass through it (for those who are conscious but without knowledge its a very difficult passageinfernal.) I was preparing this path, doing this work (it must have been around 1903 or 1904, I dont remember exactly) for months and months and months. all sorts of extraordinary things happened during that timeextraordinary. I could tell long stories.
   Then, when I went to Tlemcen, I told Madame Theon about it. Yes, she told me, it is part of the work you have come on earth to do. Everyone with even a slightly awakened psychic being who can see your Light will go to your Light at the moment of dying, no matter where they die, and you will help them to pass through. And this work is constant. Constant. It has given me a considerable number of experiences concerning what happens to people when they leave their bodies. Ive had all sorts of experiences, all kinds of examplesits re ally very interesting.
   Lately it has increased, become more precise.
  --
   I will give you a concrete example, then youll understand. When I.B. was killed, I had to gather up all his states of being and activities, which had been dispersed by the violence of the accident2it was terrible, he was in a dreadful state of dispersion. For two or two and a half days the doctors fought in the hope of reviving him, but it was impossible. During those two days I gathered up all his consciousness, all of it; I collected it over his body, to the point where, when it had come and formed itself there, such vitality, such life was coming back into his body that after some hours the doctors believed he would be saved. But it couldnt last (it wasnt possiblea part of the brain had come out). Well, when not only his soul but his mental being, his vital being, and all the rest had been properly collected and organized over his body and had realized that the body had become quite unusable, it was overthey gave up the body and it was over.
   I was keeping I.B. near me because I already had the idea of putting him immediately back into another bodyhis soul was not satisfied, it had not finished its experience (there was a whole combination of circumstances) and it wanted to continue to live on earth. Then, that night, his inner being went to find V., lamenting, saying he was dead and hadnt wanted to die, that he had lost his body and wanted to continue to live. V. was very perplexed. He let me know about it in the morning: Heres what has happened. I sent word to him of what I was doing, that I was keeping I.B. in my atmosphere and that he should stay very calm and not get excited, for I was going to put him back into a body as soon as possible I already had something in view. The same evening I.B. again went to find V., with the same complaint. V. told him very clearly, Here is what Mother says, here is what she is going to do; come now, be calm and dont torment yourself. And he saw in I.B.s face that he had understood (the inner being was taking on I.B.s physical appearance, natur ally); his face relaxed, he became content.
  --
   This correlation in the work is very interesting because it has quite practical effectsV. was able to communicate exactly what I had to say to I.B., and I.B. understood better through him than through me directly (because I do the work, but dont have time to deal with all the details, to tell each individual what to do).
   I was telling you the other day how vexing it is that we are all on different planes all the time,3 but on that particular plane it works very well with this boyon this one point, this tiny, precise point concerning the moment of leaving the body. We can do interesting work this way.
   Is one snatched up by the vital zone upon leaving the body?
  --
   There have been very, very few cases, a quite minimal number, when people have c alled (not very sincerely) and their c all hasnt had much effect. But even these people have a protection. There was a woman here, an old woman who was not very sincere (she didnt live hereshe only came to visit) and the last time she visited she fell ill and died. Then I saw that she was completely dispersed into all her desires, all her memories, all her attachments and it had all been scattered here and there, into all sorts of things (one part of her was seeking, seeking where to go and what to do); anyway, it was rather pitiful. Afterwards I was asked, How did it happen? She was c alling all the time. I replied that I had not heard her c allit must not have been very sincere, only a formula.4
   But its very rare that people get no response.
   Not long ago M.s sister died (psychologic ally, she was in a terrible stateshe had no faith). Well, on that day,5 just when I came to know that she was passing away, I remember being upstairs in the bathroom communicating with Sri Aurobindo, having a sort of conversation with him (it happens very often), and I asked him, What happens to such people when they die here at the Ashram? Look, he replied, and I saw her passing away; and on her forehead, I saw Sri Aurobindos symbol in a SOLID golden light (not very luminous, but very concrete). There it was. And with the presence of this sign the psychological state no longer matterednothing touched her. And she departed tranquilly, tranquilly. Then Sri Aurobindo told me, all who have lived at the Ashram and who die there have automatic ally the same protection, whatever their inner state.
   I cant say I was surprised, but I admired the mighty power by which the simple fact of having been here and died here was sufficient to help you to the utmost in that transition.
   But there are all sorts of cases. Take N.D., for example, a man who lived his whole life with the idea of serving Sri Aurobindohe died clasping my photo to his breast. This was a consecrated man, very conscious, with an unfailing dedication, and all the parts of his being well organized around the psychic.6 The day he was going to leave his body little M. was meditating next to the Samadhi when suddenly she had a vision: she saw all the flowers of the tree next to the Samadhi (those yellow flowers I have c alled Service) gathering themselves together to form a big bouquet, and rising, rising straight up. And in her vision these flowers were linked with the image of N.D. She ran quickly to their house andhe was dead.
   I only knew about this vision later, but on my side, when he left, I saw his whole being gathered together, well united, thoroughly homogenous, in a great aspiration, and rising, rising without dispersing, without deviating, straight up to the frontier of what Sri Aurobindo has c alled the higher hemisphere, there where Sri Aurobindo in his supramental action presides over earth. And he melted into that light.
  --
   But its simply thatyou take a step, and you enter another room. And when you live in your soul there is a continuity, because the soul remembers, it keeps the whole memory; it remembers all occurrences, even outer occurrences, all the outer movements it has been associated with. So its a continuous, uninterrupted movement, here and there, from one room to another, from one house to another, from one life to another.
   People are so ignorant! Thats what irritates those who have passed to the other sidepeople dont understand, they shoo them away: What does he want? Why does he bother me? Hes DEAD!
  --
   I have to goa high-priest is waiting for me! Yes, the man in charge of all the temples of Gujarat, thoroughly orthodoxhe has come to the Ashram for some mysterious reason and he wants to see me. Is it re ally necessary? I asked. He wanted an interview, he wants to speak to me (natur ally hell be speaking god knows whatGujarati!). I had him told, I cant hear, Im deaf! Its very convenient Im deaf, I cant hear. If he wants to receive a flower from me (I didnt say make a pranam,8 because that would be scandalous!), he can come and Ill give him a flower. I told him eleven oclockits that time now.
   This is all Xs work. The most unexpected people, people youd think would rather be cursed than come to a place like this, are coming from everywhere, from the most diverse milieus the most materialistic materialists, fanatical communists, as well as all sorts of sannyasis, bhikkus, swamis, priestsoh! People who previously were not at all they werent so much disinterested as actu ally displeased with the Ashram.
   We have a disciple here who returns to his birthplace from time to time, and after the first year X began to do his puja to get people interested in the Ashram, he said it was extraordinary. He had previously been looked at askance and had to argue with people, but now everyone came to c all on him as soon as he arrived! He wrote that he was completely astonished (he wasnt aware of Xs work); hundreds of people came to ask him to hold huge meetings; sadhus, monks and priests came to him for information on the Ashram. Things have developed so rapidly and completely that they now have some land where they have built a center and hold meetings.
  --
   And then one understands all, all all the details. Some things can be understood intellectu ally or psychologic ally (which is very good, it has an effect and it helps you), but that always seems so hazy; it works through an imprecision. But now the vibrations mechanism is understoodits MECHANICS; and thus it becomes precise. all these attitudes the yoga recommendsbeginning with action done as offering, then complete detachment from the result (leaving the result to the Lord), then perfect equanimity in all circumstances, all these stages which one understands intellectu ally, feels sentiment ally, and has fully experiencedwell, all this takes on its TRUE MEANING only when it becomes what could be c alled a mechanical action of vibrationat that point one understands why it must be like it is.
   And these last few days, especi ally yesterday and this morning, oh! Extraordinary discoveries! We are on the right track.
   Thats all, mon petitnow Im off to see the priest. What a face hes going to make!
   (Mother gets up to leave)
  --
   Among Mother's papers we have found the following, which indicates that a state of dispersion after death is rather frequent (it concerns a disciple's mother who did not herself live at the Ashram): 'She has left her body without being at all prepared for the change of condition and has found herself disoriented and rather dispersed. She will need some time to recover from this dispersion before anything useful can be done for her.'
   May 17, 1959.

0 1961-06-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its like asking if certain elements will disappear from the universe. What can it mean, the destruction of a universe? Once we are out of our stupidity, what can we c all destruction? Only the form is destroyed, the appearance (that, yes all appearances are destroyed, one after the other). It is also said (its written everywhere) that the adverse forces will either be converted that is, become aware of their own divinity and become divineor be destroyed. But what does destroyed mean? Their form? Their form of consciousness can be dissolved, but what about the something which brings itand everything elseinto existence? How can that something be destroyed? This, mon petit, is difficult to comprehend. The universe is a conscious objectification of That which exists from all eternity. Well, how can the all cease to be? The infinite and eternal all, without limits of any kindhow can anything be thrown out of it? There is nowhere to go! (You can rack your brains over it, you know!) Go where? There is only THAT.
   And even when we say there is only that we are situating it somewherewhich is perfectly idiotic. It is everywhereso how can anything be thrown out of it?
   Of course, one can conceive of a universe being thrown out of the present manifestation that, yes; one can conceive of successive universes, with what was in the first universes no longer being in the othersits even obvious. One can imagine how a whole sum of falsity and untruth (what for us, NOW, is falsity and untruth) may come to no longer belong to the world in its future unfolding; one can comprehend all that. But destroy? Where can it go to be destroyed? When we say something is destroyed, its only a form which is destroyed (it may be a form of consciousness, it may not be a material form, but its always a form). But how can the formless be destroyed?
   Therefore, to speak of an absolute falsehood disappearing would simply mean that a whole set of things will live etern ally in the past but not belong to the coming manifestations, thats all.
   You cant get out of THAT, can you? There you are!
  --
   We are told that when you ascend both beyond Nirvana or Nothingness and beyond Existence (the two SIMULTANEOUS and complementary aspects of the Supreme), there is a state of consciousness where all simultaneously and etern ally exists. Thusalthough God knows, it may be yet another stupiditywe can conceive of a whole set of things passing into Non-Being, and for our consciousness this would be disappearance or destruction.
   Is it possible? I dont know. We would have to ask the Lord! But He gener ally doesnt answer such questionsHe just smiles!
  --
   I have had an oft repeated experience of reliving the past1 (its a phenomenon of consciousness, possible because everything is preserved and continues to exist somewhere), with a kind of willwhich would be the sign of a powerto change it. I dont know, but at the moment of reliving it, instead of reliving the past just as it had been preserved, a power to make it different was introduced. I am not speaking of the power to change the consequences of the past (that is obvious and functions all the time)it wasnt that; it was the power to change the circumstances themselves (circumstances not quite material but of the subtle physical, with a predominantly psychological content). And since the will was there, from the standpoint of consciousness it actu ally happened that is, instead of circumstances developing in one direction, they developed in another. So it must correspond to something real, otherwise I would not have had the experience. It wasnt a product of the imagination; it wasnt something one thinks of and would re ally like to be differentit wasnt that; it was a phenomenon of consciousness: my consciousness was reliving certain circumstances (which are still quite living and obviously continue to exist within their own domain), but reliving them with the power and the knowledge acquired between that past moment and the present, and with a power to change the past moment. A new power entered the scene and turned the circumstance being relived in a new direction. I have had this experience many times and it has always surprised meits not a phenomenon of mental imagination, which is something else entirely.
   It opens the door to everything.
  --
   I have what could be c alled a tactile sensation that the contents of the subtle atmosphere are increasing. This atmosphere is not part of material space as we conceive of or see it physic ally, where one thing has to give place to another (Mother changes the position of an eraser on the table)and even that (laughing) I believe is an illusion! It only SEEMS like that to us! Its not on the wholly material plane, but just behind or within (how to put it?), and its contents are increasing. And as its happening within inner dimensions, it can augment, so to speak, indefinitely; things become more and more interwoven, if you see what I meanwhere there was one phenomenon of consciousness there may now be hundreds, interwoven with each other in the inner dimensions; which means, for example, considering only our tiny planet, that the earth is becoming more and more compact and rich with all that has been since the beginning of its formationbecause its all there, it is all still there.
   Actu ally, as soon as one is not tot ally, tot ally tied down by the physical sense organs. For example, I am more and more frequently experiencing changes in the quality of vision. Quite recently, yesterday or the day before, I was sitting in the bathroom drying my face before going out and I raised my eyes (I was sitting before a mirror, although I dont usu ally look at myself); I raised my eyes and looked, and I saw many things (Mother laughs, greatly amused). At that moment, I had an experience which made me say to myself, Ah! Thats why, from the physical, purely material standpoint, my vision seems to be a bit blurred. Because what I was seeing was MUCH clearer and infinitely more expressive than normal physical sight. And I rec alled that it is with these clearer eyes that I see and recognize all my people at balcony darshan. (From the balcony I recognize all my people.) And its that vision (but with open eyes!) which. It is of another order.
   I am going to study what Sri Aurobindo says when I come to it in The Yoga of Self-Perfection. He says there comes a time when the senses changeits not that you employ the senses proper to another plane (we have always known we had senses on all the different planes); its quite different from that: the senses THEMSELVES change. He foretells this changehe says it will occur. And I believe it begins in the way I am experiencing it now.
   The CONTENT is different, mon petit. I see I see, but. The state of consciousness of the person Im looking at, for instance, changes his physical appearance for my PHYSICAL eyes. And this has nothing to do with the banalities of ordinary psychology, where your physiognomy is said to be changed by the feelings you experience. The CONTENT of what I see is different. And then the eyes of the person I am looking at are not the sameit is rather. I couldnt sketch it, but perhaps if I made a painting it would give some idea (I would need to use a somewhat blurred technique, not too precise). The eyes are not quite the same, and the rest of the face too, even the color and the shape thats what sometimes makes me hesitate. I see people (I see my people every morning) and I recognize them, and yet they are different, they are not the same every day (some are always, always the same, like a rock, but others are not). And I even I hesitate sometimes: Is it re ally he? But he is very. It is indeed he, but I dont quite know him. This gener ally coincides with changes in the persons consciousness.
  --
   Sometimes, all of a sudden, I see myself as a FORMIDABLE concentration of power, pushing, pushing, pushing in an inner concentration to pass through. It happens to me anywhere, any time, at any moment I see a whole mass of consciousness gathered into a formidable power pushing, pushing, pushing to pass to the other side.
   When we have passed to the other side, all will be well.
   Not a past in Mother's present existence.

0 1961-07-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Sri Aurobindo told me he had been French in a previous life and that French flowed back to him like a spontaneous memoryhe understood all the subtleties of French.
   How is your work going?
  --
   You know, Savitri is an exact descriptionnot literature, not poetry (although the form is very poetical)an exact description, step by step, paragraph by paragraph, page by page; as I read, I relived it all. Besides, many of my own experiences that I recounted to Sri Aurobindo seem to have been incorporated into Savitri. He has included many of themNolini says so; he was familiar with the first version Sri Aurobindo wrote long ago, and he said that an enormous number of experiences were added when it was taken up again. This explained to me why suddenly, as I read it, I live the experienceline by line, page by page. The realism of it is astounding.
   As for me, Im now on the second part of On Himself ; I am beginning to enjoy myself.
  --
   Last night or the night before you were associated with an experience. Following my reading [On Himself] I had a sense of how very sm all we are and of how to expand. You were associated, very intimately associated with this expansion. Sri Aurobindo was there (you know he has adopted you as his biographer; I have told you this and I repeat it because I have evidence of it all the time), and he was giving a kind of practical demonstrationnot intellectual, practicalof how to expand not only the consciousness but the whole being, down to its most material parts. You were there, associated with this, and he was showing you as well as me what had to be done. (Mother makes a gesture of breaking through limits.)
   This made me very glad.

0 1961-07-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother gives Satprem a white zinnia she has named 'Integral Endurance,' then an allamanda or 'Victory,' and fin ally a flower of 'Supramental Victory.')
   Here is an Integral Endurance. But victory. Victory. And this one is Supramental Victory that is, victory in all details.
   It grows in huge clusters of many, many flowers. There.
  --
   65Because God is invincibly great, He can afford to be weak; because He is immutably pure, He can indulge with impunity in sin; He knows etern ally all delight, therefore He tastes also the delight of pain; He is inalienably wise, therefore He has not debarred Himself from folly.
   Can God truly be said to be weak or to fail? Does this actu ally happen, or is it simply the Lords play?
   Thats not how it is, mon petit! This is precisely how the modern Western attitude has become twisted compared to the ancient attitude, the attitudeit isnt exactly ancientof the Gita. Its extremely difficult for the Western mind to comprehend vividly and concretely that all is the Divine. It is so impregnated with the Christian spirit, with the idea of a Creator the creation on one side and God on the other! Upon reflection, one rejects this, but it has entered into our sensations and feelings, and sospontaneously, instinctively, almost subconsciouslyone credits God with all one considers to be the best, the most beautiful, and especi ally with what one wishes to attain, to realize. (Each individual, of course, changes the content of his God according to his own consciousness, but its always what he considers to be the best.) And just as instinctively, spontaneously and subconsciously, one is shocked by the idea that things one doesnt like or doesnt approve of or which dont seem to be the best, could also be God.
   I am putting this purposely into rather childish terms so that it will be clearly understood. But this is the way it is. I am sure of it because I have observed it in myself for a VERY long time, and I had to. Due to the whole subconscious formation of childhoodenvironment, education, and so forthwe have to DRUM into this (Mother touches her body) the consciousness of Unity : the absolute, EXCLUSIVE unity of the Divineexclusive in the sense that nothing exists apart from this Unity, even the things which seem most repulsive.
  --
   It must be remembered that there are all these gradations of consciousness: when we speak of God and his Play we are speaking of God in his transcendent state, beyond everything, beyond all the degrees of matter; when we speak of the Play we are speaking of God in his material state. So we say that God transcendent is watching and playingin Himself, by Himself, with Himselfhis material game.
   But all language all language!is a language of Ignorance. all means of expression, all that is said and all the ways of saying it, are bound to partake of that ignorance. And thats why its so difficult to express something concretely true; to do so would require extremely lengthy explanations, themselves, of course, fully erroneous. Sri Aurobindos sentences are sometimes very long for precisely this reasonhe is trying to get away from this ignorant language.
   Our whole way of thinking is wrong!
   all the believers, all the faithful (those from the West in particular) think in terms of something else when they speak of GodHe cannot be weak, ugly, imperfect, He is something immaculate but this is wrong thinking. They are dividing, separating. For subconscious thought (I mean thinking without reflecting, instinctively, out of habit, without observing oneself thinking), what is gener ally considered perfection is precisely what is seen or felt or postulated as being virtuous, divine, beautiful, admirable but its not that at all! Perfection means something in which nothing is missing. The divine perfection is a totality. The divine perfection is the Divine in his wholeness, with nothing left out. The divine perfection is the whole of the Divine, with nothing subtracted from it. For the moralists it is the exact opposite: divine perfection is nothing but the virtues they stand for!
   From the true standpoint, the divine perfection is the whole (Mother makes a global gesture), and the fact that within this whole nothing can be missing is precisely what makes it perfect.1 Consequently, perfection means that each thing is in its place, exactly what it should be, and that relationships among things are also exactly what they should be.
   Perfection is one way to approach the Divine; Unity is another. But Perfection is a global approach: all is there and all is as it should be that is to say, the perfect expression of the Divine (you cant even say of His Will, because that still implies something apart, something emanating from Him!).
   It could be put like this (but it brings it down considerably): He is what He is and exactly as He wants to be. The exactly as He wants to be takes us down quite a few steps, but it still gives an idea of what I mean by perfection!
  --
   While walking in my room, a series of invocations or prayers have come to me2 (I didnt choose themthey were dictated to me) in which I implore the Lord to manifest his Perfection (and I am quite aware of how foolish this expression is, but it does correspond to an aspiration).3 When I say manifest, I mean to manifest in our physical, material world Im asking for the transformation of this world. And the moment I utter one of these invocations, the sense of the particular approach it represents is there; thats why I am now able to give such a lecture on PerfectionPerfection is one of these approaches. Manifest this, I tell Him, Manifest that, manifest Your Perfection. (The series is very long and it takes me quite a while to go through it all.) Well, each time I say Manifest Your Perfection, I have an awareness of what constitutes Perfectionit is something global.
   Its like the word purityone could lecture endlessly on the difference between divine purity and what people c all purity. Divine purity (at the lowest level) is to admit but one influence the divine Influence (but this is at the lowest level, and already terribly distorted). Divine purity means that only the Divine existsnothing else. It is perfectly pureonly the Divine exists, nothing other than He.
  --
   all right, thats enough-enough for you!
   And youwhat are you doing?
  --
   Mother later clarified this point: 'It is impossible for anything to be missing because it is impossible for anything not to be part of the whole. Nothing can exist apart from the whole. But I am taking this now to its extreme limit of meaningnot down-to-earth, but to the heights, to the extreme limits of meaning. I will explain: everything is not necessarily contained within a given universe, because one universe is only one mode of manifestation but all possible universes exist. And so I always come back to the same thing: nothing can exist apart from the whole. If we give the whole the name of "God," for example, then we say that nothing can exist apart from Him. But words are so earthbound, aren't they?' (Mother makes a down-to-earth gesture.)
   See 'Prayers of the Consciousness of the Cells,' Agenda I, pp. 337-350.

0 1961-07-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   But Perfection is only one side, one special way of approaching the Divine. There are innumerable sides, angles, aspectsinnumerable ways to approach the Divine. When I am walking, for example, doing japa, I have the sense of Unity (I have spoken to you of all the things I mention when I am upstairs walking: will, truth, purity, perfection, unity, immortality, eternity, infinity, silence, peace, existence, consciousness the list goes on). And when one follows a particular tack and does succeed in reaching or approaching or contacting the Divine, one realizes through experience that these many approaches differ only in their most external forms the contact itself is identical. Its like looking through a kaleidoscopeyou revolve around a center, a globe, and see it under various aspects; but as soon as the contact is established, its identical.
   The number of approaches is practic ally infinite. Each one senses the path which accords with his temperament.
   This japa, you know, didnt at all come from here (Mother points to her head). Its something I received fully formed, and to such an extent that I couldnt even change the place of a single thinga will seemed to oppose any change. Its a long series unfolding according to a law that probably corresponds to what is needed to develop this consciousness and the work it has to do (I suppose I dont re ally know and I havent tried to know). But a sort of law makes it impossible to change the position of even a single word, because these are not wordsthey are fully formed states of consciousness. And the whole series culminates with:
   Manifest Your Love.

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   Before coming downstairs I felt like writing a few words. These words are the result of everything now being done. They almost expressed a protest. After all, I thought, to be a saint or a sage is not very difficult! (Mother laughs) But the supramental transformation is another affair. Oh!
   And it has become acute since.1 No, I dont read these days, because Ive had a hemorrhage in this eye. There have been too many letters, and its difficult for me to decipher handwriting the result is this hemorrhage. So I have gone on strike. all right, I said, I wont read any letters for a week. People can write as much as they please, its all the same to me Im not reading any more. But just before stopping (I stopped reading for only three days), I read a passage where Sri Aurobindo speaks of his own experience and his own work and explains in full what he means by the supramental transformation. This passage confirmed and made me understand many experiences I had after that experience of the bodys ascent [January 24, 1961] (the ascent of the body-consciousness, followed by the descent of the supramental force into the body); immediately afterwards, everything (how to put it?) outwardly, according to ordinary consciousness, I fell ill; but its stupid to speak this way I did not f all ill! all possible difficulties in the bodys subconscient rose up en masseit had to happen, and it surely happened to Sri Aurobindo, too. How well I understood! How well, indeed. And its no joke, you know! I had wondered why these difficulties had hounded him so ferociouslynow I understand, because I am being attacked in the same relentless fashion.
   Actu ally, it springs from everything in material consciousness that can still be touched by the adverse forces; that is, not exactly the body-consciousness itself but, one could say, material substance as it has been organized by the mind the initial mentalization of matter, the first stirrings of mind in life making the passage from animal to human. (The same complications would probably exist in animals, but as there is no question of trying to supramentalize animals, all goes well for them.) Well, something in there protests, and natur ally this protest creates disorder. These past few days I have been seeing. No one has ever followed this path! Sri Aurobindo was the first, and he left without telling us what he was doing. I am liter ally hewing a path through a virgin forestits worse than a virgin forest.
   For the past two days there has been the feeling of not knowing anythingNOTHING at all. I have had this feeling for a very long time, but now it has become extremely acute, as it always does at times of crisis, at times when things are on the verge of changingor of getting clarified, or of exploding, or. From the purely material standpointchemic ally, biologic ally, medic ally, therapeutic ally speaking I dont believe many people do know (there may be some). But it doesnt seem very clear to mein any case, I dont know. Yogic ally (I dont mean spiritu ally: that was the first stage of my sadhana), its very easy to be a saint! Oh, even to be a sage is very easy. I feel I was born with itits spontaneous and natural for me, and so simple! You know all that has to be done, and doing it is as easy as knowing it. Its nothing. But this transformation of Matter! What has to be done? How is it to be done? What is the path?
   Is there a path? Is there a procedure? Probably not.
  --
   To be in a condition in which all is the Supreme, all is wonderful, all is marvelous, all is marvelous love, all is all is profound Joyan unchanging, immutable, ever-present condition. To live in That, and then to have this bodily substance contradict it through every possible stupiditylosing sight, losing strength, pains here, pains there, disorders, weaknesses, incapacities of every type. And at the SAME TIME, the response within this body, no matter what happens to it, is, O Lord, Your Grace is infinite. The contradiction is VERY disconcerting.
   From experience, I know perfectly well that when one is satisfied with being a saint or a sage and constantly maintains the right attitude, all goes well the body doesnt get sick, and even if there are attacks it recovers very easily; all goes very well AS LONG AS THERE IS NOT THIS WILL TO TRANSFORM. all the difficulties arise in protest against the will to transform; while if one says, Very well, its all right, let things be as they are, I dont care, I am perfectly happy, in a blissful state, then the body begins to feel content!
   Thats the problem: something tot ally new is being introduced into Matter, and the body is protesting.
   After my interview with Nature, when she told me that she would collaborate,2 I thought this difficulty would cease; many things have improved considerably (ONE part of Nature is collaborating), but not this. Plainly and clearly, it comes from the subconscient and the inconscient (wherever there is consciousness, all is well); its rising up all the time, all the time, and withoh, disgusting persistence!
   And then of course its accompanied by all the usual suggestions (but thats nothing, it comes from a domain which is easily controlled). Suggestions of this type: Well, but Sri Aurobindo himself didnt do it! (I know why he didnt. but people in general dont know.) And every adverse vibration natur ally takes advantage of this: How do you expect to succeed where he didnt! But my answer is always the same: When the Lord says its all over with, I will know its all over with; that will be the end of it, and so what! This stops them short.
   But it doesnt keep them from starting up again! They did so particularly after I read the passage where Sri Aurobindo affirms, THIS time I have come for THATand I sh all do it. The day when I read this I turned towards him, not actu ally putting the question to him but simply turning towards him, and he told me, Read the book through to the end. And I know, I know its truewhen I have read the book through to the end I will understand what he has done and I will even have the power to reply to all these suggestions. But meanwhile, everything that wants to keep me from doing it, all this obscure and subconscious ill will, tries its best to keep me from reading, including giving me this eye hemorrhage.
   Well, since I believerightly or wrongly, I dont know that the doctor has more experience than I, that from the therapeutic and biological standpoint he knows a bit more, I showed him the eye and asked, Can I read? Better not read until its finished, he replied, and told me to wash my eyes with glucose. (Its a useful piece of information for those with tired eyes: mix the glucoseliquid glucose, the kind that comes in ampoules for injectionwith something like the blue water we make here, half and half. Open the ample, put a third of it in the eye-cup, then add the blue water.) I have already tried it once and found that it gives a great deal of strength to the eyes. Tomorrow Im going to start doing it regularly. There you are.
  --
   We tried, ohmyself in particular! I concentrated all my power to prevent him from going, and it made him suffer greatly, because he WANTED to go, he had decidedhe the Supreme Lord had decided that he would go.
   Yes, but why exactly was there this halt? He had come for that.
   But nothing has stopped! Thats precisely the poin the refuses to acknowledge that anything has stopped. Nothing has stopped. He came for that, and he arranged things to to give a maximum number of chances (chance is one way of putting it), of possibilitiesto put all the winning cards on our side.
   (long silence)
  --
   For example, as I was saying at the beginning, the bodys formation has a very minimal, a quite subordinate importance for a saint or a sage. But for this supramental work, the way the body is formed has an almost crucial importance, and not at all in relation to spiritual elements nor even to mental power: these aspects have no importance AT all. The capacity to endure, to last is the important thing.
   Well, in that respect, it is absolutely undeniable that my body has an infinitely greater capacity than Sri Aurobindos had.
  --
   In the final analysis, everything obviously depends upon the Supremes Will because, if one looks deeply enough into the question, even physical laws and resistances are nothing for Him. But this kind of direct intervention takes place only at the extreme limit; if His Will is to be expressed in opposition, as it were, to the whole set of laws governing the Manifestationwell, that only comes at the very last second. Sri Aurobindo has expressed this so well in Savitri, so well! At least three times in the book he has expressed this Will that abolishes all established laws, all of them, and all the consequences of these laws, the whole formidable colossus of the Manifestation, so that in the face of it all, That can express itself and this takes place at the very last second, so to speak, at the extreme limit of possibility.
   I must say that there was a time when, as Sri Aurobindo had entrusted his work to me, there was a kind of tension to do it (it cant be c alled an anxiety); a tension in the will. This too has now ended (Mother stretches her arms into the Infinite). Its finished. But there MAY still be something tense lurking somewhere in the subconscient or the inconscient I dont know, its possible. Why? I dont know. I mean I have never been told, at any time, neither through Sri Aurobindo nor directly, whether or not I would go right to the end. I have never been told the contrary, either. I have been told nothing at all. And if at times I turn towards Thatnot to question, but simply to know the answer is always the same: Carry on, its not your problem; dont worry about it. So now I have learned not to worry about it; I am consciously not worried about it.
   (silence)
  --
   But there has evidently been some rather considerable progress, because lately the enormity of the thing has been shown to me far more concretely, oh! I tell you, it has reached the point where all spiritual life, all these peoples and races who have been trying since the beginning of the earth, who have made so many efforts to realize somethingit all seems like nothing, like childs play. Its nothing: you smile and then you are joyous. Its nothing at all, nothing at all!
   To put things in ordinary terms, mon petit, this work is without glory! You get no results, no experiences filling you with ecstasy or joy or wondernone of that. It is hideous, a hideous labor.
  --
   Some months ago, when this body had once again become a battlefield and was confronting all the obstacles, when it was suspended, asking itself whether it wasnt wondering intellectu ally, but asking for a kind of perception, wanting to touch something: it wondered which direction it was taking, which way things were going to tilt. And suddenly, in all the cells, there was this feeling (and I know where it came from): If we are dissolved out of this amalgam, if this assemblage is dissolved and can no longer go on, then we sh all all go straight, straight as an arrow and it was like a marvelous flamestraight to rejoin Sri Aurobindo in his supramental world, which is right here at our door. And there was such joy! Such enthusiasm, such joy flooded all the cells! They didnt care at all whether or not they would be dissociated. Oh, they felt, so what!
   This was truly a decisive stage in the work of illuminating the body.
   all the cells felt far more powerful than that stupid force trying to dissolve them; what is c alled death, left them entirely indifferent: What do we care? We sh all go THERE and consciously participate in Sri Aurobindos work, in the transformation of the world, one way or the otherhere, there, like this, like thatwhat does it matter!
   This came more than a year ago, I think. It has never left. Never. all anxiety and all conscious tension have gone.
   Onlythere is an only in all thisif there were a more liberal proportion between the refreshing (if I may say so) freedom of solitude and the necessity for collective work, there would probably be fewer difficulties. Towards the end of the first year after I retired upstairs3 (perhaps even before, but anyway, some time after I began doing japa while walking), I rec all having such sessions up there! Had there been a personal goal, this goal was clearly attained; it is indescribable, absolutely beyond all imaginable or expressible splendor.
   And that was when I received the Command from the Supreme, who was right here, this close (Mother presses her face). He told me, This is what is promised. Now the Work must be done.
  --
   But you know, this present state gives me the feeling that actu ally we know nothing at all, at all, at allnothing at all. Everything else, everything leading to the spiritual life, to liberation and so forthwell, yes, its all very well, all very well. But compared to what one must know to do this work.
   Perhaps its better not to know.
   Because evidently I cant say that my experiences are the result of a mental aspiration or will or knowledge I dont know, I dont know at all. I dont know how it should be, nor what it should be, nor anything at all. I dont know what should be done, I dont know what should not be donenothing. Its truly a blind march (gesture of groping along), in a desert riddled with all possible traps and difficulties and obstacles all this heaped together. Eyes blindfolded, knowing nothing (same gesture of groping blindly), one plods on.
   The only thing to do is to be like this (Mother turns her hands towards the Heights in a gesture of abandonment). Provided you dont f all asleep! You mustnt enter into a beatific state where you. No, we must keep moving on.
  --
   Since Mother began reading Sri Aurobindo's letters in On Himself, which seemed to put her into contact with all the difficulties of the Work.
   Experience of November 8, 1957. Mother has commented on this experience in 'Questions and Answers' of January 1, 1958. See Agenda I, p. 131.

0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Exactly what came to me I receive all the questions people ask. The question arises immediately: if one kills out of cruelty, for instance, or inflicts pain out of cruelty, did that ever have a place? For even though deformed in appearance, it is nevertheless (we always come back to the same thing) an expression of the Divine.
   What lies behind, tell me?
  --
   I have always known that cruelty, like sadism, is the need to cut through a thick layer of tot ally insensitive tamas1 by means of extremely violent sensationan extreme is needed if anything is to be felt through that tamas. I was always told, for example (in Japan it was strongly emphasized to me), that the people of the Far East are very tamasic physic ally. The Chinese in particular are said to be the remnants of a race that inhabited the moon before it froze over and forced them to seek refuge on earth (this is supposed to account for their round faces and the shape of their eyes!). Anyway (laughing), its a story people tell! But theyre extremely tamasic; their physical sensibility is almost nilapp alling things are required to make them feel anything! And since they natur ally presume that what applies to them applies to everyone, they are capable of app alling cruelty. Not all of them, of course! But this is their reputation. Have you read Mirbeaus book? (I believe thats his name.) I read it sixty years ago something on Chinese torture.
   Yes, its well-known.
  --
   But behind it all, the original problem remains unresolved: Why has it become like this? Why this deformation? Why has it all been deformed? There are some very beautiful things behind, very intense, infinitely more powerful than we ourselves can even bear, marvelous things. But why has it all become so dreadful here? Thats what comes up immediatelyits why I told you I had no inspiration.
   It is.
  --
   In his cosmogony, Theon accounted for the successive pralayas2 of the different universes by saying that each universe was an aspect of the Supreme manifesting itself: each universe was built upon one aspect of the Supreme, and all, one after the other, were withdrawn into the Supreme. He enumerated all the successively manifested aspects, and what an extraordinarily logical sequence it was! I have kept it some place, but I no longer know where. Nor do I remember exactly what number this universe has in the sequence, but this time it was supposed to be the universe which would not be withdrawn, which would, so to speak, follow an indefinite progression of Becoming. And this universe is to manifest Equilibrium, not a static but a progressive equilibrium.3 Equilibrium, as he explains it, is each thing exactly in its place: each vibration, each movement, each and so on down the lineeach form, each activity, each element exactly in its place in relation to the whole.
   This is quite interesting to me because Sri Aurobindo says the same thing: that nothing is bad, simply things are not in their placetheir place not only in space but in time, their place in the universe, beginning with the planets and stars, each thing exactly in its place. Then when each thing, from the most colossal to the most microscopic, is exactly in place, the whole Will PROGRESSIVELY express the Supreme, without having to be withdrawn and emanated anew. On this also, Sri Aurobindo based the fact that this present creation, this present universe, will be able to manifest the perfection of a divine worldwhat Sri Aurobindo c alls the Supermind.
  --
   Will it dislodge anything? If we accept Sri Aurobindos idea, it will put each thing in its place, thats all.
   One thing must inevitably cease: the Deformation, the veil of falsehood covering Truth, because all we see existing here is due to that. If the veil is removed, things will necessarily be completely different, completely: they will be as we experience them when we emerge individu ally from that deformed consciousness. When one comes out of that consciousness and enters the Truth-Consciousness, one is incredulous that such things as suffering, misery and death can exist; its amazing, in the sense that (when one is truly on the other side) one doesnt understand how all this can be happening. And, although this state of consciousness is habitu ally associated with the experience of the unreality of the world as we know it, Sri Aurobindo tells us that this perception of the worlds unreality need not exist for the supramental consciousness: only Falsehood is unreal , not the world. And this is most interesting the world has its own reality, independent of Falsehood.
   I suppose this will be the first effect of the Supermindperhaps even its first effect in the individual, because it will begin in individuals first.
  --
   What I myself have seen was a plan that came complete in all details, but that doesnt at all conform in spirit and consciousness with what is possible on earth now (although, in its most material manifestation, the plan was based on existing terrestrial conditions). It was the idea of an ideal city, the nucleus of a sm all ideal country, having only superficial and extremely limited contacts with the old world. One would already have to conceive (its possible) of a Power sufficient to be at once a protection against aggression or bad will (this would not be the most difficult protection to provide) and a protection (which can just barely be imagined) against infiltration and admixture. From the social or organizational standpoint, these problems are not difficult, nor from the standpoint of inner life; the problem is the relationship with what is not supramentalizedpreventing infiltration or admixture, keeping the nucleus from f alling back into an inferior creation during the transitional period.
   (silence)
   all who have considered the problem have always imagined some place like a Himalayan gorge, unknown to the rest of humanity, but this is no solution. No solution at all.
   No, the only solution is occult power. But that. Before anything at all can be done, it already demands a certain number of individuals who have reached a great perfection of realization. Granting this, a place is conceivable (set apart from the outside worldno actual contacts) where each thing is exactly in its place, setting an example. Each thing exactly in its place, each person exactly in his place, each movement in its place, and all in its place in an ascending, progressive movement without relapse (that is, the very opposite of what goes on in ordinary life). Natur ally, this also means a sort of perfection, it means a sort of unity; it means that the different aspects of the Supreme can be manifested; and, necessarily, an exceptional beauty, a total harmony; and a power sufficient to keep the forces of Nature obedient: even if this place were encircled by destructive forces, for example, these forces would be powerless to act the protection would be sufficient.
   It would all require the utmost perfection in the individuals organizing such a thing.
   (long silence)
  --
   There are stories like this, you know, about people who lived in an ideal solitude, and its not at all impossible to imagine. When one is in contact with this Power, when it is within you, you can see that such things are childs play! It even reaches the point where there is the possibility of changing certain things, of influencing vibrations and forms in the surrounding environment by contagion, so that automatic ally they begin to be supramentalized. all that is possible but confined to the individual scale. While if we take the example of what is happening here, where the individual remains right in the midst of all this chaos. Thats the difficulty! Doesnt this very fact make a certain perfection in realization impossible to attain? But the other case, the individual isolated in the forest, is always the same thingan example giving no proof that the rest will be able to follow; while whats happening here should already have a much broader radiating influence. At some point this has to happenit MUST happen. But the problem still remains: can it happen simultaneously with or even before the supramentalization of the single individual?
   (silence)
  --
   But the problem remains: Buddha and all the rest have FIRST realized, then resumed contact with the world. That makes it very simple. But for the total realization of what I envisage, isnt it indispensable to remain in the world?
   (Mother is absorbed for a while, gazing into the distance)
  --
   all right, then. What did you want to ask?
   I think youve already answered!
  --
   In my experience, it is; and it has come to the point where the more concentrated the Force, the more things turn up at the very moment they ought to, people come just when they should and do just what they ought to be doing, the things around me f all into place natur ally and this goes for the LEAST little detail. And simultaneously it brings with it a sense of harmony and rhythm, a joya very smiling joy in organization, as if everything were joyously participating in this restructuring. For example, you want to tell someone something and he comes to you; you need someone to do a particular work and he appears; something has to be organized all the required elements are at hand. all with a kind of miraculous harmony, but nothing miraculous about it! Essenti ally its simply the inner force meeting with a minimum of obstacles, and so things get molded by its action. This happens to me very often, VERY often; and sometimes it goes on for hours.
   But its rather delicate, like a very, very delicate clockwork, like a precision machine, and the least little thing throws everything out of gear. When someone has a bad reaction, for instance, or a bad thought, or an agitated vibration, or an anxietyanything of this nature is enough to dissolve all the harmony. For me, its translated straight-away into a malaise in my body, a very particular type of malaise; then disorder sets in, and the ordinary routine returns. So again I have to gather up, as it were, the Presence of the Lord and begin to infuse it everywhere. Sometimes it goes quickly, sometimes it takes longer; when the disorganization is a little more radical, it takes a little longer.
   This eye [hemorrhage], for instance, resulted from such a disorder, a very dark force that someone allowed to enter, not deliberately, not knowingly, but through weakness and ignorance, always mingled, of course, with desire and ego and all the rest. (Without desire and ego, such things would find no access but desire and ego are very widespread.) At any rate, that was plainly the cause and I sensed it immediately. Sometimes when it comes, it creeps up like this (Mother brings her hand to her throat), a black shadow strangling you. Yet inwardly nothing is affected at all, to such an extent that if I didnt pay attention to the purely external reaction, I wouldnt know anything had happened (its the great Play); but extern ally the indication is immediate: half an hour later I had this eye hemorrhage. I was struggling against a wholly undesirable intrusion, and I knew italthough from an outer point of view, the cause was insignificant. Its not always the events we consider serious or important that produce the most harmful effectsfar from it. Sometimes its an altogether INSIGNIFICANT intrusion of falsehood, for some quite insignificant reasonwhat is commonly labeled a stupidity. This stems from the fact that the adverse forces are always lying in wait, ready to rush in at the least sign of weakness.
   The incomprehension generated by doubt (the kind of doubt that always results from an egoistic movement) is very dangerous. Very dangerous. Its not even necessary to be in a psychic consciousness even for an enlightened vital consciousness, it produces no effect; but HERE, in this material swarm.
   But I dont see how all this work could be done in the solitude of the Himalayas or the forest. Theres a great risk of entering into that very impersonal, universal consciousness where things are relatively easy the material consequences are so far below that it doesnt much matter! One can act directly only in the MIDST of things.
   Anyway, at the moment I have no choice and I am not looking for any. Things are what they are and as they are; and taking them as they are, the work has to be done. The manner of working depends on the way things are.
   But its so lovely when this Harmony comes. You know, puttering about, arranging papers, setting a drawer in order. It all sings, its lovely, so joyous and luminous so delightful! And all, all, all. all material things, all activities, eating, dressing, everything becomes delightful when this harmony is there, delightful. Everything works out smoothly, its so harmonious, theres no friction. You see you see a joyous, luminous Grace manifesting in all things, all things, even those we norm ally regard as utterly unimportant. But then, if this Harmony withdraws, everythingexactly the SAME conditions, the SAME things, the SAME circumstancesbecomes painful, tiresome, drawn out, difficult, laborious, oh! Its like this, and like that (Mother tilts her hand from side to side as on a narrow frontier) like this, like that.
   It makes you sense so clearly that things in themselves dont count. What we c all things in themselves are of no true importance! What re ally counts is the relationship of consciousness to these things. And theres a formidable power in this, since in one instance you touch something and drop or mishandle it, while in the other its so lovely, it works so smoothly. Even the most difficult movements are made without difficulty. Its an unheard-of power! We dont give it importance because it has no grandiose effects, its not spectacular. Yes, there are indeed states of grace when one is in the presence of a great difficulty and suddenly has all the power needed to face ityes, but thats something else. I am speaking of a power active in ordinary life.
   There was an instance of this the other day: someone in a completely detestable mood wrote me a letter; it was impossible, I couldnt reply I didnt know what to say. I simply applied the Force and remained like this (gesture of an offering to the Light). I said, We sh all see. Several hours later (I knew I was going to see this person) I didnt even know if I was going to say I had read the letteror rather if what I was going to say would result from having read it. I had come to that pointnothing. But that very morning a little circumstance occurred that changed everything! And when I met the person I knew immediately what had to be said, what had to be done, and everything worked out.
   That is ONE example. I mention it because it happened the day before yesterday, but this goes on all the time.
   I have made it a habit to always do this (gesture of abandonment to the Light). When a problem comes up, I offer it to the Lord and then leave it. And the moment the solution is required, it comesit comes in facts, in deeds, in movements.
   I would be satisfied only if. Can one ever be satisfied? At any rate, I would begin to be satisfied only if this were a constant and total condition, active in all circumstances and at every moment, day and night. But is it possible with this INUNDATION pouring in from outside? Constantly! While walking this morning I was (how to put it?) something of a witness, watching what was coming in from outside. One thing after another, one thing after anotherwhat a mixture! From all sides, from everyone and everything and everywhere. And not only from here, but from far, far away on the earth and sometimes from far back in time, back into the pastthings out of the past coming up, presenting themselves to the new Light to be put in their place. Its always that: each thing wanting to be put in its place. And this work has to be done constantly. Its as if one keeps catching a new illness to be cured.
   A fresh disorder to be straightened out.
  --
   Pralaya: The destruction of a universe at the end of a cycle. According to Hindu cosmology, the formation of each universe begins with an 'age of truth' (satya-yuga) which slowly degenerates, like the stars, till there is no truth left at all; it becomes a 'dark age'(kali-yuga) like ours, and ends with a cataclysm. Then a new universe is reborn out of this cataclysm and the cycle begins again. There is a correspondence here with a modern cosmological theory according to which a phase of contraction, of galaxies collapsing upon themselves, follows a phase of expansion and precedes a new explosion ('Big Bang') of the 'primal egg'and so on, in a recurring and apparently endless and aimless series of cosmic births which, like our own human births, develop, attain some sort of 'summit,' then collapse, always to begin again. According to Theon, our present universe is the seventh but where is the 'beginning'?
   Note that modern astronomy is divided between the theory of endless phases of contraction-explosion-expansion, and the theory of a universe in infinite expansion starting with a 'Big Bang,' which seems quite as catastrophic, since the universe is then plunging at vertiginous speed into an increasingly cold, empty, and fatal infinity, like a bullet released from all restraints of gravity, until... until what? According to astronomers, an exact measurement of the quantity of matter in a cubic meter of the present universe (one atom for every 400 liters of space) should enable us to decide between these two theories and learn which way it will be best for us to die. If there is more than one atom per 400 liters of space, this quantity of matter will create sufficient gravitation to halt the present expansion of galaxies and induce a contraction, ending with an explosion within an infinitesimal space. If there is less than one atom per 400 liters of space, the quantity of matter and thus the gravitational effect will be insufficient to retain the galaxies within their invisible net, and everything will spin off endlesslyunless we discover, with Mother, a third position, that of a 'progressive equilibrium,' in which the quantity of matter in the universe proves in fact to be a quantity of consciousness, whose contraction or expansion will be regulated by the laws of consciousness.
   When the veil of falsehood has gone: the supramental consciousness.

0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   Isnt it in the Essays on the Gita? He explains what Krishna says and how the two [descent and evolution] are combined. I read it not long ago because I was interested in this very question. And I even said something myself about the difference between what evolves (what emerges from this involution) and the Response from what already exists above in all its glory.
   Well have to find this passage.
   There are two lines in the ancient traditions, two ways of explaining this. One says it is by the descent of what already exists in all its perfection that what is involved can be awakened to consciousness and evolution. Its like the old story: when what Sri Aurobindo c alls the universal Mother or the Shakti (or Sachchidananda1) realized what had happened in Matter (that is, in what had created Matter) and that this involution had led to a state of Inconscience, total unconsciousness, the ancient lore says that at once the divine Love descended straight from the Lord into Matter and began to awaken what was involved there.
   Other traditions speak of the Consciousness, the divine Consciousness, instead of Love. One even finds accounts full of imagery depicting a Being of prismatic light lying in deep sleep in the cave of the Inconscient; and this Descent awakens him to an activity which is still (how to put it?) inner, an immobile activity, an activity by radiation. Countless rays issue from his body and spread throughout the Inconscient, and little by little they awaken in each thing, in each atom, as it were, the aspiration to Consciousness and the beginning of evolution.
  --
   I have had the experience of being missioned, so to speak, in a form of Love and Consciousness combineddivine Love in its supreme purity, divine Consciousness in its supreme purity and emanated DIRECTLY, without passing through all the intermediate states, directly into the nethermost depths of the Inconscient. And there I had the impression of being, or rather of finding a symbolic Being in deep sleep so veiled that he was almost invisible. Then, at my contact, the veil seemed to be rent and, without his awakening, there was a sort of radiation spreading out. I can still see my vision.2
   (silence)
   There is always what could almost be c alled a popular way of presenting things. Take the whole Story of the Creation, of how things have come about: it can be told as an unfolding story (this is what Theon did in a book he c alled The Traditionhe told the whole story in the Biblical manner, with psychological knowledge hidden in symbols and forms). There is a psychological manner of telling things and a metaphysical manner. The metaphysical, for me, is almost incomprehensible; its uninteresting (or interesting only to minds that are made that way). An almost childish, illustrative way of telling things seems more evocative to me than any metaphysical theory (but this is a personal opinion and of no great moment!). The psychological approach is more dynamic for transformation, and Sri Aurobindo usu ally adopted it. He doesnt tell us stories (I was the one who told him stories! Images are very evocative for me). But if one combines the two approaches. Actu ally, to be philosophical, one would have to combine the three. But I have always found the metaphysical approach ineffective; it doesnt lead to realization but only gives people the IDEA that they know, when they re ally know nothing at all. From the standpoint of push, of a dynamic urge towards transformation, the psychological approach is obviously the most powerful. But the other [the symbolic approach] is lovelier!
   In The Hour of God, theres a whole diagram of the Manifestation made by Sri Aurobindo3: first comes this, then comes that, then comes the other, and so fortha whole sequence. They published this in the book in all seriousness, but I must say that Sri Aurobindo did it for fun (I saw him do it). Someone had spoken to him about different religions, different philosophical methods Theosophy, Madame Blavatski, all those people (there was Theon, too). Well, each one had made his diagram. So Sri Aurobindo said, I can make a diagram, too, and mine will be much more complete! When he finished it, he laughed and said, But its only a diagram, its just for fun. They published it very solemnly, as if he had made a very serious proclamation. Oh, its a very complicated diagram!
   But the trouble is that people will say: whats the need for a descent if all is involved and then evolves? Why a descent? Why should there be an intervention from a higher plane?
   I beg your pardon, but what was built up through this involution had to be unbuilt. The CAUSE of this involution had to be undone.
  --
   Once this had occurred, the divine Consciousness turned towards the Supreme and said (Mother laughs): Well, heres what has happened. Whats to be done? Then from the Divine came an emanation of Love (in the first emanation it wasnt Love, it was Ananda, Bliss, the Delight of being which became Suffering), and from the Supreme came Love; and Love descended into this domain of Inconscience, the result of the creation of the first emanation, Consciousness Consciousness and Light had become Inconscience and Darkness. Love descended straight from the Supreme into this Inconscience; the Supreme, that is, created a new emanation, which didnt pass through the intermediate worlds (because, according to the story, the universal Mother first created all the gods who, when they descended, remained in contact with the Supreme and created all the intermediate worlds to counterbalance this f allits the old story of the F all, this f all into the Inconscient. But that wasnt enough). Simultaneously with the creation of the gods, then, came this direct Descent of Love into Matter, without passing through all the intermediate worlds. Thats the story of the first Descent. But youre speaking of the descent heralded by Sri Aurobindo, the Supramental Descent, arent you?
   Not only that. For example, Sri Aurobindo says that when Life appeared there was a pressure from below, from evolution, to make Life emerge from Matter, and simultaneously a descent of Life from its own plane. Then, when Mind emerged out of Life, the same thing from above happened again. Why this intervention from above each time? Why dont things emerge norm ally, one after another, without needing a descent?
  --
   Take the experience of Mind, for example: Mind, in the evolution of Nature, gradu ally emerging from its involution; well and this is a very concrete experience these initial mentalized forms, if we can c all them that, were necessarily incomplete and imperfect, because Natures evolution is slow and hesitant and complicated. Thus these forms inevitably had an aspiration towards a sort of perfection and a truly perfect mental state, and this aspiration brought the descent of already fully conscious beings from the mental world who united with terrestrial formsthis is a very, very concrete experience. What emerges from the Inconscient in this way is an almost impersonal possibility (yes, an impersonal possibility, and perhaps not altogether universal, since its connected with the history of the earth); but anyway its a general possibility, not personal. And the Response from above is what makes it concrete, so to speak, bringing in a sort of perfection of the state and an individual mastery of the new creation. These beings in corresponding worlds (like the gods of the overmind,4 or the beings of higher regions) came upon earth as soon as the corresponding element began to evolve out of its involution. This accelerates the action, first of all, but also makes it more perfectmore perfect, more powerful, more conscious. It gives a sort of sanction to the realization. Sri Aurobindo writes of this in SavitriSavitri lives always on earth, with the soul of the earth, to make the whole earth progress as quickly as possible. Well, when the time comes and things on earth are ready, then the divine Mother incarnates with her full powerwhen things are ready. Then will come the perfection of the realization. A splendor of creation exceeding all logic! It brings in a fullness and a power completely beyond the petty sh allow logic of human mentality.
   People cant understand! To put oneself at the level of the general public may be all very well5 (person ally I have never found it so, although its probably inevitable), but to hope that they will ever understand the splendor of the Thing. They have to live it first!
   I myself would NEVER try to deal with the why; I would always say this is how it is. When people ask me, Why did it happen like this? Why is the world so unhappy? Why does it have to be dark before growing luminous? Why has there been this accident (if it can be c alled an accident)? Why did the Lord permit You can say its because of this, because of thatthere are fifty thousand replies and theyre all worthless.
   Its like this because thats the way it is!
  --
   Lets take Savitri, which is very explicit on this: the universal Mother is univers ally present and at work in the universe, but the earth is where concrete form is given to all the work to be done to bring evolution to its perfection, its goal. Well, at first theres a sort of emanation representative of the universal Mother, which is always on earth to help it prepare itself; then, when the preparation is complete, the universal Mother herself will descend upon earth to finish her work. And this She does with SatyavanSatyavan is the soul of the earth. She lives in close union with the soul of the earth and together they do the work; She has chosen the soul of the earth for her work, saying, HERE is where I will do my work. Elsewhere (Mother indicates regions of higher Consciousness), its enough just to BE and things Simply ARE. Here on earth you have to work.
   There are clearly universal repercussions and effects, of course, but the thing is WORKED OUT here, the place of work is HERE. So instead of living beatific ally in Her universal state and beyond, in the extra-universal eternity outside of time, She says, No, I am going to do my work HERE, I choose to work HERE. The Supreme then tells her, What you have expressed is My Will.. I want to work HERE, and when all is ready, when the earth is ready, when humanity is ready (even if no one is aware of it), when the Great Moment comes, well I will descend to finish my work.
   Thats the story.
  --
   You can find all sorts of explanations for it: consciousness would never have been so complete, joy would never have been so full, the realization would never have been so total, if one had not passed through all that. But these explanations are just to satisfy the mind. When you live in it, theres no need for explanations.
   As for hoping to make people understand! The only thing that re ally matters is that they read your book with interest. Let them read it with interest; each one will imagine he has understood (and of course he will have understood!), and through (I was going to say under) their interest, well, something will be awakened in their consciousness, a kind of first aspiration towards the need to realize thats all. If you do that, good Lord, you have done a great thing!
   Make them understand! How to understand? As long as one is there [at the mind level], one does not understand. One can imagine all sorts of things, explain all sorts of things, but with a pinch of common sense, you see very well that you dont explain a thing.
   ***
  --
   all at once, as I gaze above me, I glimpse something roseate; I draw nearer and discern what appears to be a shrub, as large as a tree, held fast to a blue reef. The denizens of the waters glide to and fro, myriad and diverse. Now I find myself standing upon fine, shining sand. I gaze about me in wonder. There are mountains and v alleys, fantastic forests, strange flowers that could as well be animals, and fish that might be flowersno separation, no gap is there between stationary beings and mobile. Colors everywhere, brilliant and shimmering, or subdued, but always harmonious and refined. I walk upon the golden sands and contemplate all this beauty bathed in a soft, pale blue radiance, tiny, luminous spheres of red, green and gold circulating through it.
   How marvelous are the depths of the sea! Everywhere the presence of the One in whom all harmonies reside is felt!
   Ever westward I advance, without weariness or hesitation. Spectacle succeeds spectacle in incredible variety; here upon a rock of lapis lazuli stretch fine and delicate seaweed like long blond or violet tresses; here great, rose-hued fortress w alls, all streaked with silver; here flowers seem chiseled from enormous diamonds; here goblets, as beautiful as if carved by the most gifted sculptor, are filled with what appear to be droplets of emerald, alternately vibrant with light and shadow.
   Presently I find myself between two rock w alls of sapphire blue, upon a path flecked with silver; and the water becomes ever purer and more luminous.
  --
   Standing there between two iridescent pillars is a very t all figure; his face, framed in short blond curls, is that of a very young man; his eyes are sea-green; he is clad in a pale blue tunic, and like wings upon his shoulders are great, snow-white fins. Beholding me, he steps aside against a pillar to let me pass. Scarcely have I crossed the threshold when an exquisite melody strikes my ears. The waters are all iridescent here, the ground aglow with glossy pearls; the portico and the vault, hung gracefully with stalactites, are opaline; delectable perfumes hover everywhere; g alleries, niches and alcoves open out on all sides; but directly ahead of me I perceive a great light and towards it I turn my steps. There are great rays of gold, silver, sapphire, emerald and ruby, radiating outward in all directions, born from a center too distant for me to discern; to this center I feel drawn by a powerful attraction.
   Now I see that these rays emanate from a recumbent oval of white light encircled by a superb rainbow, and I sense that the one whom the light hides from my view is plunged into a profound repose. For long I remain at the outer edge of the rainbow, trying to pierce through the light and see the one who is sleeping encircled by such splendor. Unable to discern anything, I enter the rainbow, and thence into the white and shining oval. Here I see a marvelous being: stretched on what seems to be a mass of white eiderdown, his supple body, of incomparable beauty, is garbed in a long, white robe. His head rests on his folded arm, but of that I can see only his long hair, the hue of ripened wheat, flowing over his shoulders. A great and gentle emotion sweeps through me at this magnificent spectacle, and a deep reverence as well.
   Has the sleeper sensed my presence? For now he awakens and rises in all his grace and beauty. He turns towards me and his eyes meet mine, mauve and luminous eyes with a gentle, an infinitely tender expression. Wordlessly he bids me a sublime welcome and my whole being joyously responds. Taking my hand, he leads me to the couch he has just left. I stretch out on this downy whiteness, and his harmonious visage bends over me; a sweet current of force enters wholly into me, invigorating, revitalizing each cell.
   Then, wreathed by the splendid colors of the rainbow, enveloped by lulling melodies and exquisite perfumes, beneath his gaze so powerful, so tender, I drift into a beatific repose. And during my sleep I learn many beautiful and useful things.
   Of all these marvelous things, understood without the noise of words, I mention only one.
   Wherever there is beauty, wherever there is radiance, wherever there is progress towards perfection, whether in the Heaven of the heights or of the depths, there, assuredly, is found the form and similitude of man-man, the supreme terrestrial evolutor.6
  --
   In Sri Aurobindo's terminology, the 'Overmind' represents the highest level of the mind, the world of the gods and origin of all the revelations and highest artistic creations the world that has ruled mental man till now. in his gradations of the worlds, Sri Aurobindo speaks of two hemispheres, the upper hemisphere and the lower. The Overmind is the line between these two hemispheres, 'This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, but in receiving it divides, distributes, breaks up into separated aspects, powers, multiplicities of all kinds.' In the words of the Upanishad, 'The face of the Truth is covered by a golden lid.'
   Mother is referring to the book Satprem will write on Sri Aurobindo, which prompted the questions posed in this conversation.

0 1961-08-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   Then how can we act upon it all these vibrations that keep pouring in from all over the world, from the whole earth?
   It isnt difficult the minute you become universalized you act upon the whole.
   Even Buddha said that if you have a vibration of desire, this vibration goes all around the terrestrial atmosphere. The opposite is whats impossible! Its impossible to separate yourself. You can have the idea of being separate, but you cant be separate in reality. In fact, if you are trying to eliminate the Subconscient in yourself your movement must necessarily be general; it cant be personal, you would never get anywhere.
   Yes, of course, but these vibrations are ceaselessly re-created.
  --
   So it all keeps circling round and round in the earths atmosphere. But compared to the universe, the earths atmosphere is a very tiny thing. Well, all this keeps circling around within it. And in fact, because of the movement of evolution, there is a progress. The present Inconscient is not as unconscious as the initial Inconscient, and the present Subconscient is not as subconscious nor as generalized as it was at the beginning. This is the meaning of terrestrial evolution.
   But if, as you say, it keeps circling around in the earths atmosphere, doesnt this mean that vibrations are ceaselessly re-created?
  --
   In fact, we are the first possible instruments for making the world progress. For example (this is one way of putting it), the transformation of the Inconscient into the Subconscient is probably far more rapid and complete now than it was before man appeared upon earth; man is one of the first transformative elements. Animals are obviously more conscious than plants, but WILLED (and thus more rapid) progress belongs to humanity. Likewise, what one hopes (more than hopes!), what one expects is that when the new supramental race comes upon earth, the work will go much more swiftly; and man will necessarily benefit from this. And since things will be done in true order instead of in mental disorder, animals and everything else will probably benefit from it also. In other words, the whole earth, taken as one entity, will progress more and more rapidly. The Inconscient (oh, all this comes to me in English, thats the difficulty!) is meant to go and necessarily the Subconscient will go too.
   Broadly speaking, does this mean that physical Matter will become conscious?
  --
   Every night, you know, I continue to see more and more astounding things emerging from the Subconscient to be transformed. Its a kind of mixturenot clearly individualizedof all the things that have been more or less closely associated in life. For example, some people are intermingled there. One relives things almost as in a dream (although these are not dreams), one relives it all in a certain setting, within a certain set of symbolic, or at any rate expressive, circumstances. Just two days ago I had to deal with someone (I am actively at work there and I had to do something with him), and upon seeing this person, I asked myself, is he this one or that one? As I became less involved in the action and looked with a more objective consciousness, the witness-consciousness, I saw that it was simply a mixture of both personseverything is mixed in the Subconscient. Already when I lived in Japan there were four people I could never distinguish during my nighttime activities all four of them (and god knows they werent even acquainted!) were always intermingled because their subconscious reactions were identical.
   In fact, this is what legitimizes the ego; because if we had never formed an ego, we would have lived all mixed up (laughing), now this person, now another! Oh, it was so comical, seeing this the other day! At first it was a bit bewildering, but when I looked closely, it became utterly amusing: two little people with no physical resemblance, yet of a similar typesm all and in short, a similarity. Its like the four men I used to see in Japan: there was an Englishman, a Frenchman, a Japanese and one more, each from a different country; well, at night they were all the same, as if viewed one through the other, all intermingledvery amusing!
   But individualization is a slow and difficult process. Thats why you have an ego, otherwise you would never become individualized, but always be (Mother laughs) a kind of public place!
  --
   No, unless you learn to think at all times with the fourth dimension, you will never understand anything.
   But Sri Aurobindo says that this central being is unborn. I would like to know whether it is something individualwhe ther each person has a central being.
  --
   Then after all, its an individual, not an impersonal self.
   Individual in action, in manifestation.
   This is where the problem arises. Sri Aurobindo says its permanent, while all the ancient traditions say it disappears with the body.
   A permanent individual self?
  --
   A mode of being, yes, in a way, in its essencein its essence, because in the manifestation all this is destined to disappear. Yes, they are modes of beinglike those first four modes of being3 created at the first manifestation.
   But in our case, would there be innumerable modes of being, each representing one particular aspect?
  --
   Then why have those who had realizations in the past, who found the true Self, all said it meant the dissolution of the individual, that no personality remained?
   Not all! only those who went off into Non-existence said this.
   In the Vedas, for example, its plain that the forefa thers spoken of were men who had realized immortality upon earth. (Who knows, they may still be alive!) Their conception of things was similar to Sri Aurobindos.
   The other tradition Theon said it was the origin of both the Kabbala and the Vedasalso held the same concept of divine life and a divine world as Sri Aurobindo: that the summit of evolution would be the divinization of everything objectified, along with an unbroken progression from that moment on. (As things are now, one goes forward and then backwards, then forward and backwards again; but in this divine world, retrogression wont be necessary: there will be a continuous ascent.) This concept was held in that ancient tradition Theon spoke to me very clearly of it, and Sri Aurobindo hadnt yet written anything when I met Theon. Theon had written all kinds of thingsnot philosophy, but stories, fantastic stories! Yet this same knowledge was behind them, and when asked about the source of this knowledge he used to say that it antedated both the Kabbala and the Vedas (he was well-versed in the Rig-veda).
   But Theon had no idea of the path of bhakti,5 none whatsoever. The idea of surrender to the Divine was absolutely alien to him. Yet he did have the idea of the Divine Presence here (Mother indicates the heart center), of the immanent Divine and of union with That. And he said that by uniting with That and letting That transform the being one could arrive at the divine creation and the transformation of the earth.
   Theon was the first one to give me the idea that the earth is symbolic, representativesymbolic of concentrated universal action allowing divine forces to incarnate and work concretely. I learned all this from him.
   In this respect, you say somewhere that the gods too must incarnate to become fully conscious.
  --
   In all the traditions here in India (and in other countries and other religions as well), most of the time these gods behave impossibly! This is simply because they have no psychic being. The psychic being is the one thing belonging specific ally to terrestrial life; it has been given as a grace to repair, to undo what had been done.
   Yes, but arent the gods conscious of the Divine?
   Listen, mon petit, they are conscious of their own divinity, and of that above all!
   They are connected with the Divine, yes, but I know from experience that they havent the faintest notion of what surrender is!
   I had a VERY interesting experienceit was last year or the year before, I dont rec all, but after I retired to my room upstairs.6 You know that during pujas these goddesses come all the timethey dont enter the body and tie themselves to it, but they do come and manifest. Well, this time I think it must have been for last years pujaDurga came (she always arrives a few days in advance and remains in the atmosphere; she is present, like thisgesture as if Durga were walking up and down with Mother). I was in touch with her during my meditations upstairs, and this new Power in the body was in me then as it is in me now, and (how to put it?) I made her participate in this concept of surrender. What an experience she had, mon petit! An extraordinary experience of the joy of being connected with That. And she declared, From now on, I am a bhakta of the Lord.
   It was beautiful.
   This formidable Power, you seea universal Power, an eternal and formidable Powerwell, she had never had such an experience before, she had only experienced her OWN power. She was used to receiving and obeying Commands, but in an automatic way. Then all at once, she felt the ECSTASY of being a conscious instrument.
   Truly it was truly beautiful.
   I knew how it was with her because I remember the days when Sri Aurobindo was here and I used to go downstairs to give meditations to the people assembled in the h all. Theres a ledge above the pillars there, where all the gods used to sitShiva, Krishna, Lakshmi, the Trimurti, all of them the little ones, the big ones, they all used to come regularly, every day, to attend these meditations. It was a lovely sight. But they didnt have this kind of adoration for the Supreme. They had no use for that concepteach one, in his own mode of being, was fully aware of his own eternal divinity; and each one knew as well that he could represent all the others (such was the basis of popular worship,7 and they knew it). They felt they were a kind of community, but they had none of those qualities that the psychic life gives: no deep love, no deep sympathy, no sense of union. They had only the sense of their OWN divinity. They had certain very particular movements, but not this adoration for the Supreme nor the feeling of being instruments: they felt they were representing the Supreme, and so each one was perfectly satisfied with his particular representation.
   Except for Krishna. In 1926, I had begun a sort of overmental creation, that is, I had brought the Overmind down into matter, here on earth (miracles and all kinds of things were beginning to happen). I asked all these gods to incarnate, to identify themselves with a body (some of them absolutely refused). Well, with my very own eyes I saw Krishna, who had always been in rapport with Sri Aurobindo, consent to come down into his body. It was on November 24th, and it was the beginning of Mother.8
   Yes, in fact I wanted to ask you what this realization of 1926 was.
  --
   It was at that time that he decided to stop dealing with people and retire to his room. So he c alled everyone together for one last meeting. Before then, he used to go out on the verandah every day to meet and talk with all who came to see him (this is the origin of the famous Talks with Sri Aurobindo9Mother is about to say something severe, then reconsidersanyway) I was living in the inner rooms and seeing no one; he was going out onto the verandah, seeing everyone, receiving people, speaking, discussing I saw him only when he came back inside.
   After a while, I too began having meditations with people. I had begun a sort of overmental creation, to make each god descend into a beingthere was an extraordinary upward curve! Well, I was in contact with these beings and I told Krishna (because I was always seeing him around Sri Aurobindo), This is all very fine, but what I want now is a creation on earthyou must incarnate. He said Yes. Then I saw him I saw him with my own eyes (inner eyes, of course), join himself to Sri Aurobindo.
   Then I went into Sri Aurobindos room and told him, Heres what I have seen. Yes, I know! he replied (Mother laughs) Thats fine; I have decided to retire to my room, and you will take charge of the people. You take charge. (There were about thirty people at the time.) Then he c alled everyone together for one last meeting. He sat down, had me sit next to him, and said, I c alled you here to tell you that, as of today, I am withdrawing for purposes of sadhana, and Mother will now take charge of everyone; you should address yourselves to her; she will represent me and she will do all the work. (He hadnt mentioned this to me!Mother bursts into laughter)
   These people had always been very intimate with Sri Aurobindo, so they asked: Why, why, Why? He replied, It will be explained to you. I had no intention of explaining anything, and I left the room with him, but Datta began speaking. (She was an Englishwoman who had left Europe with me; she stayed here until her deatha person who received inspirations.) She said she felt Sri Aurobindo speaking through her and she explained everything: that Krishna had incarnated and that Sri Aurobindo was now going to do an intensive sadhana for the descent of the Supermind; that it meant Krishnas adherence to the Supramental Descent upon earth and that, as Sri Aurobindo would now be too occupied to deal with people, he had put me in charge and I would be doing all the work.
   This was in 1926.
  --
   Shiva, on the other hand, refused. No, he said, I will come only when you have finished your work. I will not come into the world as it is now, but I am ready to help. He was standing in my room that day, so t all (laughing) that his head touched the ceiling! He was bathed in his own special light, a play of red and gold magnificent! Just as he is when he manifests his supreme consciousnessa formidable being! So I stood up and (I too must have become quite t all, because my head was resting on his shoulder, just slightly below his head) then he told me, No, Im not tying myself to a body, but I will give you ANYTHING you want. The only thing I said (it was all done wordlessly, of course) was: I want to be rid of the physical ego.
   Well, mon petit (laughing), it happened! It was extraordinary! After a while, I went to find Sri Aurobindo and said, See what has happened! I have a funny sensation (Mother laughs) of the cells no longer being clustered together! Theyre going to scatter! He looked at me, smiled and said, Not yet. And the effect vanished.
  --
   Oh, yes, youve answered all sorts of questions!
   I.e., they are cast aside or eliminated from the individual Subconscient.
  --
   See Thoughts and Glimpses: 'What then was the commencement of the whole matter? Existence that multiplied itself for sheer delight of being and plunged into numberless trillions of forms so that it might find itself innumerably.... And what is the end of the whole matter? As if honey could taste itself and all its drops together and all its drops could taste each other and each the whole honeycomb as itself, so should the end be with God and the soul of man and the universe.'
   Cent. Ed. Vol. XVI, p. 384

0 1961-08-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   First of all, in the Questions and Answers you speak of the reversal of consciousness. Is this synonymous with the psychic realization? Because in one Conversation you connect the two things: the reversal of consciousness and the discovery of the psychic being.
   Its the result of this discovery. In fact, its the result of union with the psychic being.
  --
   Then comes what Theon c alled the nervous sub-level, which lies between this subtle physical and the vital. And it acts as a protection: if it is stable, harmonious and strong, it protects youit protects you even physic allyfrom contagious diseases, for instance, and even from accidents. I experienced it when I was living at Val-de-Grce. It was the year I resolved to attain union with the psychic being and I was concentrated on this from morning to night and night to morning. Every day I spent some time in the Luxembourg Gardens. They were right near the house, but to get there I had to go all the way down Rue du Val-de-Grce and cross Boulevard Saint Michel, where there were streetcars, automobiles, buses the whole circus. I would remain in my concentration the whole time, and once, while crossing the boulevard, I felt a shock about this far from my body [slightly more than arms length], so spontaneously I jumped backjust enough for the streetcar to pass by. I hadnt heard anything; I was tot ally absorbed, and without that warning I would surely have been run over; instead, I jumped back just in time, and the streetcar sped by. I understood then that this nervous sheath was something entirely concrete, because what I had felt was not an idea of danger but a shocka material SHOCK.
   So its true that as long as this envelope is strong and undamaged, you are protected. But for instance, if you are over-tired or worried or flusteredanything that brings disorder into the atmosphere seems to make holes in this envelope, and all kinds of things can enter.
   Perhaps this is what Sri Aurobindo is speaking of.
  --
   Ah, yes, I should think so! When you are sensitive, mon petit, it becomes almost unbearable to be in a tightly packed crowdits all mixed up, and its horrible. There is a suffocating sense of intrusion, as if you were inside things you hadnt chosen to have near you!
   Is that all?
   Another detail. Is there a difference between sleep and death, or are they the same?
  --
   Oh, no! Not at all. No. The cataleptic state of trance is like death, yes, except for the link that remainsonly a link remains, but otherwise one has entirely gone out. Actu ally, the body becomes cataleptic only when one has entirely gone out; otherwise everything that is most material in the vital remains.
   I mean, arent the places you go to in sleep the same as the ones you go to in death?
   No, no, no. Most of the time in sleep, with very few exceptions, one is in contact with all that rises up from the subconscient: a cerebral subconscient, an emotive subconscient, a material subconscient; this is what produces ninety-nine percent of the dreams people have. Sometimesusu ally the mind goes wandering, but ninety-nine and a half percent of the time, one remembers nothing when it returns, because the link is not properly established.
   The purpose of sleep is to re-establish contact with the consciousness of Sachchidananda. But I dont think one person in a hundred does so! They enter into unconsciousness far more than into Sachchidananda.
  --
   Once when I was at Tlemcen with Theon (this happened twice, but Im not sure about the second time because I was alone), my body was in a cataleptic state and I was in conscious trance. It was a peculiar kind of catalepsy in the sense that my body could speak, though very slowly Theon had taught me how to do it. But this is because the life of the form always remains (this is what takes seven days to leave the body) and it can even be trained to make the body move the being is no longer there, but the life of the form can make the body move (in any case, utter words). However, this state is not without danger, the proof being that while I was working in trance, for some reason or other (which I no longer remember, but obviously due to some negligence on the part of Theon who was there to watch over me), the cord I dont know what to c all itwent snap! The link was cut, malevolently,5 and when it was time and I wanted to return, I could no longer re-enter my body. But I was still able to warn him: The cord is cut. Then he used his power and knowledge to help me come back but it was no joke! It was very difficult.6 And this is when I had the experience of the two different states, because the part that had gone out was now without the bodys support the link was cut. Then I knew. Of course, I was in a special state; I was doing a fully conscious work with all the vital power, and I was in control not only of my surroundings but. You see, what happens is a kind of reversal of consciousness: you begin to belong to another world; you feel this quite distinctly. Theon instantly told me to concentrate (I was finding it all interestingMo ther laughs I was making experiments and getting ready to go wandering off, but he was terribly scared that I would die on him!). He begged me to concentrate, so I concentrated on my body.
   When I re-entered, it hurt terribly, terriblyan excruciating pain, like plunging into a hell.
  --
   So I know a little bit, even in my outermost consciousness. A little bit, thats all.
   No, sleep is something else. Yes, something else. Its more like a relapse into Inconsciencea sort of invasion of tamas.7
   We all know, of course, that the Divine Consciousness is there in the depths of the Inconscient; but even so, sleep appears to be a f all, and there are people who f all almost completely back into the Inconscient and come out of their sleep far duller than when they entered it. But for some reason, probably due to the necessities of the Work, I have never to my knowledge had a fully unconscious sleep.
   There was another thing (laughing): even as a young child, I would all of a sudden, right in the middle of an action or a sentence or anything at all, go into trance and nobody knew what it was! They would all think I had gone to sleep! But I remained conscious, with an arm raised or in the middle of a word and poof! No one there (Mother laughs). No one there outwardly, but inwardly quite an intense, interesting experience. That used to happen to me even when I was very young.
   I remember once (I must have been ten or twelve years old at the time), there was a luncheon at my parents house for a dozen or so people, all decked out in their Sunday bestthey were family but all the same it was a luncheon and there was a certain protocol; in short, one had to behave properly. I was at one end of the table next to a first-cousin of mine who later became director of the Louvre for a while (he had an artistic intelligence, a rather capable young man). So there we were, and I remember I was observing something rather interesting in his atmosphere (mind you, although the faculties were already there, I knew nothing about occult things; if someone had spoken to me of auras and all that. I knew nothing). I was observing a kind of sensation I had felt in his atmosphere and then, just as I was putting the fork into my mouth, I took off! What a scolding I got! I was told that if I didnt know how to behave, I shouldnt come to the table! (Mother goes into peals of laughter)
   It was during this period that I used to go out of my body every night and do the work Ive spoken of in Prayers and Meditations (I only mentioned it in passing).8 Every night at the same hour, when the whole house was very quiet, I would go out of my body and have all kinds of experiences. And then my body gradu ally became a sleepwalker (that is, the consciousness of the form became more and more conscious, while the link remained very solidly established). I got into the habit of getting up but not like an ordinary sleepwalker: I would get up, open my desk, take out a piece of paper and write poems. Yes, poems I, who had nothing of the poet in me! I would jot things down, then very consciously put everything back into the drawer, lock everything up again very carefully and go back to bed. One night, for some reason or other, I forgot and left it open. My mother came in (in France the windows are covered with heavy curtains and in the morning my mother would come in and violently throw open the curtains, waking me up, brrm!, without any warning; but I was used to it and would already be prepared to wake upotherwise it would have been most unpleasant!). Anyway, my mother came in, c alling me with unquestionable authority, and then she found the open desk and the piece of paper: Whats that?! She grabbed it. What have you been up to? I dont know what I replied, but she went to the doctor: My daughter has become a sleepwalker! You have to give her a drug.
   It wasnt easy.
   I remember once. She scolded me quite often (but it was very good, a very good lesson), she scolded me very, very often for things I hadnt even done! Once she came down on me for something I had done but which she hadnt understood (I had done it with the best of intentions); I had given something to someone without her permission, and she reproached me for it as though it were a crime! At first I stiffened and said, I didnt do it. She started to say I was lying. Then all at once, mutely, I looked at her and felt I felt all this human misery and all this human falsehood, and soundlessly the tears began to f all. What! Now youre crying! she said. At that, I became a bit fed up. Oh, Im not crying about myself, I told her, but about the worlds misery.
   Youre going mad! She re ally believed I was going mad.
  --
   Its strange. I say strange because its due to her that I took birth in this body, that it was chosen. When she was very young she had a great aspiration. She was exactly twenty years older than 1; she was twenty when I was born and I was her third child. The first was a son who died in Turkey when he was two months old, I thinkthey vaccinated him against sm allpox and poisoned him, (laughing) god knows what it means! He died of convulsions. Next was my brother who was born in Egypt, at Alexandria, and then me, born in Paris when she was exactly twenty years old. At that time (especi ally since the death of her first child) she had a kind of GREAT aspiration in her: her children had to be the best in the world. It wasnt an ambition, I dont know what it was. And what a will she had! MY mother had a formidable will, like an iron bar, utterly impervious to all outside influence. Once she had made up her mind, it was made up; even if someone had been dying before her eyes, she wouldnt have budged! And she decided: My children will be the best in the world.
   One thing she did have was a sense of progress; she felt that the world was progressing and we had to be better than anything that had come before and that was sufficient.
  --
   She was down on her knees before my brother. My mother scorned all religious sentiments as weakness and superstition and she absolutely denied the invisible. Its all brain disease, she would say! But she could say just as well, Oh, my Matteo is my God, he is my God. The devil knows why, but in Alexandria she gave him the Italian name Matteo! And she truly treated him like a god. She left him only when he married, because then she re ally couldnt continue to follow him around any longer.
   But whats interesting, for instance, is that when her father died she knew it; she saw him. She thought it was a dreama stupid dream. But he came to let her know he was dead and she saw him. Its nothing, she said, a dream! (Mother laughs)
   When my grandmo ther died. My grandmo ther had the occult sense. She had made her own fortune (a sizeable fortune) and had had five children, each one more extravagant than the other. She considered me the only sensible person in the family and she shared her secrets with me. You see, she told me, these people are going to squander all my money! She had a sixty year old son (she had married in Egypt at the age of fifteen, and had had this son when she was quite young). You see this boy, he goes out and visits impossible people! And then he starts playing cards and loses all my money! I saw this boy, I was there in the house when he came to her and said very politely, Good-bye, mother, Im going out to so-and-sos house. Ah, please dont waste all my money, and take an overcoatits getting chilly at night. Sixty years old! It was comical. But to return to my story, after my grandmo ther died (I took a lot of care over her), she came to my mother (my mother was with her when she died; they embalmed hershe had gotten it into her head that she wanted to be burned, and since she died at Nice they had to embalm her so she could be burned in Paris). I was in Paris. My mother arrived with the body and told me, Just imagine, Im constantly seeing her! And whats more, she gives me advice! Dont waste your money! she tells me. Well, shes right, one must be careful, I replied. But look here, shes dead! Dead! How can she talk to me! Shes dead, I tell you, and quite dead at that! I said to her, What does it mean, to die?
   It was all very funny.
   There was another reason. My father was wonderfully healthy and strongwell-balanced. He wasnt very t all, but stocky. He did all his studies in Austria (at that time French was widely spoken in Austria, but he knew German, he knew English, Italian, Turkish), and there he had learned to ride horses in an extraordinary manner: he was so strong that he could bring a horse to the ground simply by pressing his knees. He could break anything at all with a blow of his fist, even one of those big silver five-franc pieces they had in those daysone blow and it was broken in two. Curiously enough, he looked Russian. I dont know why. They used to c all him Barine. What an equilibriuman extraordinary physical poise! And not only did this man know all those languages, but I never saw such a brain for arithmetic. Never. He made a game of calculationsnot the slightest effortcalculations with hundreds of digits! And on top of it, he loved birds. He had a room to himself in our apartment (because my mother could never much tolerate him), he had his separate room, and in it he kept a big cage full of canaries! During the day he would close the windows and let all the canaries loose.
   And could he tell stories! I think he read every novel available, all the stories he could findextraordinary adventure stories, for he loved adventures. When we were kids he used to let us come into his room very early in the morning and, while still sitting in bed, tell us stories from the books he had read but he told them as if they were his own, as if hed had extraordinary adventures with outlaws, with wild animals. Every story he picked up he told as his own. We enjoyed it tremendously!
   But one day when my brother had disobeyed him (Matteo must have been ten or eleven, and I perhaps nine or ten), I came into the dining room and saw my father sitting on a sofa with my brother across his knees; he had pulled down his trousers and was spanking him, I dont know what for. It wasnt a very serious spanking, but still. I came in, drew myself up to my full height and said, Papa, if you ever do that again, I am leaving this house! And with such authority, mon petit! He stopped and never did it again.
  --
   We are not sure, fin ally, if this envelope and the circumconscient are one and the same thing, but this is how Sri Aurobindo speaks of it: 'The first thing one sees when one has broken the barrier is the vital-physical body. It is around the physical body and with the physical it forms as it were the "nervous envelope." The force of a disease has to break through it to reach the bodyexcept for the attacks on the most material parts. You can then feel the disease coming and also feel in the nervous envelope the part of the body which it is going to, or intending to, attack because what is in the nervous envelope has a material counterpart in the body. Thus it is the vital-physical which is first attacked and then the force takes the form of a disease in the system. I had myself the experience of fever all around the body.'
   A.B. Purani, Evening Talks with Sri Aurobindo, Volume I, p. 232
  --
   Satprem remembers that a few years earlier Mother had told him about the circumstances of this incident: during her work in trance, Mother discovered the location of the 'mantra of life'the mantra that has the power to create life (and to withdraw it, as well). Theon, an incarnation of the Asura of Death, was of course quite interested and told Mother to repeat this mantra to him. Mother refused. Theon became violently angry and the link was cut (the link that connected Mother to her body). When he realized the catastrophe his anger had caused, Theon grew afraid (for he knew who Mother was) and he then, as Mother recounts, made use of all his power to help her re-enter her body. Later, Mother gave this mantra to Sri Aurobindo... who let it quietly sink into oblivion. For it is not through a mantra that the secret of life (or death) is to be mastered, but through knowledge of the true Powerin other words, ultimately, knowledge of the reality of Matter and the mechanism of death: it is the whole cellular yoga of Sri Aurobindo and Mother.
   Tamas: inertia, obscurity.

0 1961-08-08, #Agenda Vol 02, #The Mother, #Integral Yoga
   X has written expressing his gratitude for all the revelations OF THE SUPREME he has had during his meditations with me.
   This is something new he has accepted, because the Supreme doesnt usu ally appear in tantrism they are in contact with the Shakti and dont bother about the Supreme. But here he has come to accept it.
   He has tried very hard to understand. But his spiritual conception has remained like this: one canone MUSTmaster life, and in life, to some extent, a certain adaptation to the higher forces can be achieved; but there is no question of transformation: the physical world remains the physical world. It can be a little better organized, more harmonious, but there is no question of something else, of divinizationno question at all.
   And this is probably why there are things he cant make out in his contact with me, because he simply doesnt understand. For example, these physical disorders baffle him, they seem incompatible with my realization. As long as the question of transformation does not come into play, the realization I had was sufficient to establish a kind of very stable orderreaction against the transformative will is what causes these disorders. And this he does not understandto him something seems not to be functioning properly. He must feel a contradiction between certain things he perceives in my consciousness and my contact with the material world. This being this, he thinks, that ought to be like that; so why? He doesnt understand.1
   X's astonishment raises an extremely important point, drawing the exact dividing line between all the traditional yogas and the new yoga of Sri Aurobindo and Mother. To a tantric, for example, it seems unthinkable that Mother, with a consciousness so powerful as to scoff at the laws of nature and comm and the elements (if she wishes), could be subjected to absurd head colds or an eye hemorrhage or even more serious disorders. For him, it is enough to simply lift a finger and emit a vibration which instantly muzzles the disorderyes, of course, but for Mother it is not a question of 'curing' a head cold by imposing a higher POWER on Matter, but of getting down to the cellular root and curing or transforming the source of the evil (which causes death as easily as head colds, for it is the same root of disorder). It is not a question of imposing oneself on Matter through a 'power,' but of transforming Matter. Such is the yoga of the cells.
   ***

0 1961-08-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   Again this morning, between 3 and 4 oclock, Sri Aurobindo seemed to be showing me around the world of expression. I see a host of people I dont know (and some I do). There are immense roomsnot libraries (there are no books) yet everything is there, arranged and organized, in great open roofless rooms. And I walk along with Sri Aurobindo as he passes from one person to another, one group to another, one place to another, one room to another and he coordinates it all. To some he says a few words; others show him things. And its all for the background of your book, for it to be filled with all thisnot explicitly, but potenti ally for the Force to be there.
   And the clarity! It is limpid-an atmosphere so transparent, so limpid, so clear! There are people of today, people of times past, people of forever. They are like living intelligences gathering together the earths memories. Day after day, day after day, Sri Aurobindo has been showing this to me.
  --
   Oh no, nothing doing! Whats marvelous is that I havent a single idea in my headnothing. Not idea; I never have many of them! (laughing) No words, mon petit, nothing. I have two of T.s notebooks here I read them, said Ah!, and put them away. Theyve already stayed there for two weeks or I dont know how long. NOTHING, completely blank. But on the lowest plane, some interesting things: suddenly (not from time to time, but all the time, or almost all the time), all the bodys cells suddenly seem to participate in a movement of force, a sort of circular movement containing all the vibrationsphysical vibrationsright from the most material sensation (Mother touches the skin of her hands) to all the feelings of strength, power and comprehension (especi ally from an active standpoint, the standpoint of actions, movements, influences). Its not at all limited to the body; its like that, like that, like that (Mother makes a gesture stretching to infinity). It has neither beginning nor end. The body itself is starting to feel how Energy behaves.
   Its very interesting.
  --
   And for the least little things, the least little things; and all taking place within the Supreme, with the ecstasy of His Presence. For the tiniest, tiniest little things: how the Force behaves when youre arranging objects, when youre moving something for everything, for food, for.
   And it is strangely indifferent to any scale of values or circumstances. Sometimes when I am meeting and speaking with someone, when I am seeing someone, this great universal Light of a perfect whiteness comes streaming in. Well, I must admit, this also occurs for the merest trifles, when Im tasting some cheese somebody has sent me, for example, or arranging objects in a cupboard, or deciding what things Im going to use or have to organize. It doesnt come in the same massive way as when it comes directly. When it comes directly its a mass, passing through and going out like that (Mother shows the Light descending directly from above like a mass and passing through her head in order to spread out everywhere). In these sm all things its pulverized, as though it came through an atomizer, but its that same sparkling white light, utterly white. Then, whatever Im doing, theres a sensation in the body thats like lying on a sea of something very soft, very intimate, very deep and eternal, immutable: the Lord. And all the bodys cells are joyously saying, You, You, You, You.
   Thats my present condition.
  --
   From a practical, concrete, effective standpoint, there are some results. Even when they dont write, people are beginning to receive my response very clearly, very precisely. People I dont know at all have written, and they receive my reply even before I write back (they tell this to intermediaries). I had another example only today. Its having results.
   The earth is tiny.
  --
   Thats all, petit. Once again Ive bored you with my stories instead of speaking with you about your book.
   Ah, no!
  --
   Because this kind of creative Power coming from on high, from up, up, up on the highest heights, beyond all forms of manifestation, mon petit, its like something tremendous held behind a floodgate. And sometimes (Mother smiles) theres a temptation to open the floodgate a little.
   When it pours out that will be something.

0 1961-08-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   So, petit, everything all right? Yes?
   A little difficult.
  --
   Your health is all right?
   Yes, yes, its all right.
   Good.
  --
   Ah, all right. That should last until the next time I see you.
   So, petit, you have nothing to ask?
  --
   Then everything is going all right.
   Its not flowing well.
  --
   It must come from here (the heart). Thats what I was told: it must come from here. Not there (the head), not even there (above the head); HERE (the heart). Usu ally expression comes from above, but its not there: it is here (same gesture to the heart). Its a spontaneous little something coming all at once.
   (silence)
   Yesterday I had an experience. It didnt last long, no more than an hour or an hour and a half, but it was interesting. Experiences always take place here for me now, on the completely material plane. Well, in action, in relation to the world and things (it was quite a general feeling, in any case terrestrialnot universal, terrestrial), there was no more center. From the standpoint of sensations and reactions, exchangesno more center. Everything was dispersed like that, everywhere. There was only ONE center, the highest Center (highest or deepest)the sole Center. all sensations, all contacts, all exchangeseverything was like that.
   It was rather interesting in that I wasnt expecting it; it came suddenly when I was walking in my room in the evening the feeling not positively that the body no longer existed, since it kept walking, but that there was no more center. I cant put it any other waythere was no more center. There was only one Center. It was all, all the same thing, and from the absolutely material standpoint, the standpoint of sensationsmaterial sensations, exchanges, vibrationseverything. At one point it even became so strong that something laughed and said, Ah! So thats how to no longer exist!
   It was very interesting. However, the experience could not last because after a while I wasnt alone anymore. Actu ally, it was dinner time. Not that I couldnt eat in that stateit makes no difference (I can eat very easily through others, for instance: it has happened quite frequently that someone else eats and I am satisfied; theres no need to put anything inside, its very convenient! These are experiments.) But this was it was the almost total annihilation of the center. It didnt last because of the people (four, as always) bringing in dinner, serving the plates, etc.their concentration weakened the experience: it faded. The feeling of Im eating returned a littlenot I! That notion disappeared a long time ago! Not my true Imy true I has been settled up above for a very long time, and it doesnt move from there. But this body is eating; this body which has been put at the disposal of the work is eating (it didnt come in so many words and sentences, but still!). In short, the experience faded with the sensation of eating and I was unable to know its effect.

0 1961-08-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   It doesnt matter, mon petit, this is the last of it. I may have one or two boxes left, but thats all.
   How is the work going?
  --
   (Mother laughs) Yes! And I say: It doesnt matter if you dont say anything! I knew you wouldnt! But its going all right, its all right.
   Anyway, X has written to me (and to M. also), telling me he will be here on the 29th, but will have to leave on the 10th, so it wont be for very long all because of various ceremonies.2 He writes me that hes going to train someone to replace him for all these ceremonies so he can be freer to come here for longer periods. But to M. (the devil knows what M. wrote to him), he says something like, Yes, there is a very sorry situation in the Ashram and peoples jealousy and envy are increasing more and more. Yet nevertheless he feels so drawn by the Mothers presence that he will come.
   I admit I didnt like this letter. But I dont hold him responsible because. When people tell him things, he believes them. God knows what story M. told him!
  --
   Three or four years ago I had to make a little effort to meditate or give a meditation to someone in a very bad condition. But now absolutely no more effort. No effort at all. And I dont notice a bit when X is having difficulty, not a bit. I prepare myself as usual before he comes and as soon as he arrives, all I have to do is c all (although gener ally thats not necessary); I c all, and then I become blissful. And I havent found more difficulties in certain cases than in others I DONT FEEL THE RESISTANCE, neither in the atmosphere nor in people. The Force is imperative. Thats why I was so astounded those other times when he began to say he needed at least ten minutes to put himself into meditationit seemed fantastic to me! He said so himself, otherwise I would never have believed it.3
   Well, we sh all see.
  --
   Nowadays I always spend a part of the night in the realm of expression, a realm where gener ally I never used to go at all. Its a very lovely place, very human in the sense that its not a scene from Nature: there are huge rooms and great, highly intellectual arrangements; yet its very lovely, with such a clear and limpid atmosphere all in clear shades (Mother gives up trying to describe it). Oh, its so luminous and lovely, very well organized, as far as the eye can see; it seems as big as the earth. The rooms are roofless, just imagine! Huge roofless rooms flooded with light, and transparent partitions. And the people inside seem very, very awarenot a lot of people, but extremely studious and attentive, and they are creating arrangements of things. They must be people writing books. They are making compositionsoh, if you knew how lovely it was! Its as if they were taking colors and more or less geometrical forms and placing them in relation to one another. There are huge pigeonholes where everything is in order, and yet without doors, not closed upwide open and still completely protected. An interesting place. I dont usu ally go there Ive gone maybe two or three times in my life, without paying much attention but lately, because of this book you are writing, Sri Aurobindo is taking me there all the time.
   And there are people with no countryhe takes me to a place where the people have no country, no race, no special costume they seem very universal. And they move around harmoniously, silently, as though they were gliding and with precision, everything is extremely precise. Some of them have even shown me things: there were some lovely colored papers! But these colors are unearthly, somehow transparent. They were arranging it all, demonstrating and explaining to me how it has to be arranged to give the maximum effect.
   I have seen you there several times. You were wearing something similar to what you are wearing now [dhoti]: not European they wear the costume of no particular country. Its usu ally white, but not made of cloth. Its all on a VERY luminous, very orderly, very clear mental plane-no objects lying around, only things like sheets of paper, which seem to be ideas or compositions of ideas, but no clutter. Its vast, vast, so vast you can see no end to it! And up above its wide open, and a light is constantly descending. What you walk on is a little more solid, but not much more. Its an interesting place.
   I go there almost every night for half or three-quarters of an hour, and Sri Aurobindo shows it all to me. Some people are waiting for himin certain corners everything is ready and waiting and when he comes they show him what they have done. Then he explains: a word, a gesture, not much, and then, ah! It takes a form. Its an interesting place. I am putting you in touch with it all the time, all the time, every dayit doesnt matter if you dont remember, its not important.
   (Satprem doesnt seem to agree)
   After all, remembering is merely an amusement. I have come to the conclusion that its amusing and person ally satisfying but not necessary at all. I see that MOST Of My work is done and done with great precisionwithout needing to be recorded here; its quite unnecessary. I am fully conscious when Im doing the work, but I would re ally rather not remember it.
   Thats all, petit.
   You re ally dont need anything?
   No, Mother, I have all I need.
   Tell me if you need anything. You must take care of yourself while youre working.
   Im quite all right.
   Good-bye, mon petit.

0 1961-09-03, #Agenda Vol 02, #The Mother, #Integral Yoga
   In English it should be possible. But after all, its intended for the general public Id better not drown them!
   Its not so much a question of the reading public as a question of language. As for the readers you know, at any level whatsoever it is possible to suddenly touch a soul, anywhere. The level doesnt matter, and fundament ally if one reaches one or two souls with a book like this, its a fine result. It opens the way to people intellectu ally, and those who want to can follow along.
   I dont think your book will hold any surprises for me when I have it! Sometimes I listen to whole sections of it. Last night it was almost as if you were reading the book to menot exactly with words but I woke up and Sri Aurobindo was there andas though you had been reading somethinghe approved of it, saying, Yes, its fine like that, its all right.
   (silence)

0 1961-09-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   Yes, in comparison with Sri Aurobindos contact (the vibration that comes from him, if you like), it always seems meager, always flat. Even the most you know, spiritual experiences that have been described, experiences that others have hadwell, even experiences that are stronger, clearer, more powerful, more complete than any of those seem when you make contact with Sri Aurobindo, oh, how thin they all seem, so thin!
   Besides, as a means of expression. writing is hard labor, you know. Its not pleasant, its not like composing music or painting.
  --
   I feel this so often now. How to put it. I always try not to talktalking bothers me. Yes, its a real nuisance. When I see someone, the first thing I do is to avoid talking. Then, when the Vibration comes, its good; there is a sort of communication, and if the person is the least bit receptive, what comes is like a its subtler than music; its a vibration bringing its own principle of harmony. But people usu ally get impatient after a while and, wanting something more concrete, oblige me to talk. They always insist on it. Then, being in a certain atmosphere, a certain vibration, I immediately feel something going like this (gesture of a f all to another level), and then hardening. Even when I babble (you see, the very effort of trying to be more subtle makes me babble), even my babblings (laughing) become dry by comparison. There are all sorts of things that are so much fullerfull, packed with an inner richnessand as soon as this is put into words, oh!
   The night before last, around 3 in the morning, I was in a place where there were a lot of people from here (you were there), and I was trying to play some music, precisely in order to SAY something. There were three pianos there, which seemed to be interlocked into each other, so I leaned over sideways to get at one of the three and began playing on it. It was in a large h all with people seated at a distance, but you were just at my left alongside a young lady who was a symbol figure (that is, the vibration or impression I received from her and the relationship I had with her could be applied as well to four or five persons here: it was like relating to an amalgam something that is very interesting and often happens to me). Anyway, I was leaning over one of the keyboards and trying trying to work something out, to illustrate how this would translate into that. Fin ally I realized that playing half-standing, half-leaning was unnecessary acrobatics, because a grand piano was right there in front, so I sat down before it. Well, the most amusing part of it was that the keys (there were two keyboards) were all bluelike the marbled paper we are making now, all blue, and with every possible marbled effect. Black keys, white keys, high keys, low keys ( all of them were the same width, quite wide, like this), all seemed to be coated but it wasnt paperwith this blue. Facing the piano I said to myself, Well now, this cant be played with physical eyesit has to be played FROM ABOVE.
   While I was playing, I kept telling myself, But this is what Ive tried to do with music all my lifeplay on the blue keyboard!
   It was great fun, you know.

0 1961-09-16, #Agenda Vol 02, #The Mother, #Integral Yoga
   You know, we are surrounded by complications, but there is always a place where it all opens out simple and straightthis is a fact of my experience. You go around in circles, seeking, working at it, and you feel stuck; then something in the inner attitude gives way, and all of a sudden it opens outquite simply.
   I have had this experience very often. So I have asked Sri Aurobindo to give it to you.
   And he says repeatedly, insistently: Be simple, be simple. Say simply what you feel. Be simple, be simple, insistently. These are only words, but as a matter of fact, when he spoke these words it was like a path of light opening up, and everything became very simple: Just take one step after another, thats all we have to do!thats how it seemed to me.
   Its curious, all the complications seemed to be there (Mother touches her temples), very complicated and very difficult to adjust; and then when he said, Be simplehow strangeit was like a light coming from his eyes, as if one had suddenly emerged into a garden of light.
   It gave that impressionlike a garden bathed in light.
  --
   I have to face a similar difficulty, mind you, although its on another level. There is such a tremendous accumulation of people to see, things to do, questions to be resolvedeverything. The accumulation is So TIGHTLY packedso compact! Too compact for the life for the hours, the time, the forcesof an ordinary body. Yet behind it all, there is a sort of constant active immobility, in the sense that the consciousness has the impression of being immobile, of being borne along on the stream of progress and evolution. But this immobility. If I should try to do what I have to do, you know, everything I have to do, well it becomes impossible, things clog up, it gets painful. And here his answer is the same: Be simple, be simple.
   This morning when I was walking, the program of the day and the work ahead of me was so formidable that I felt it to be impossible. And yet simultaneously there was this immobile inner POSITION in me; as soon as I stop my movement of formation and action, it becomes like a dance of joy: all the cells vibrating (there is a sort of vivacity, and an extraordinary music), all the cells vibrant with the joy of the Presence the divine Presence. But when I see the outside world entering and attacking, well this joy doesnt exactly disappear, but it retreats. And the result is that I always feel like sitting down and keeping stillwhen I can do that it is marvelous. But of course, all the suggestions from outside come in: suggestions of helplessness and old age, of wear and tear, of diminishing power, all thatand I know positively that its false. But calm in the body is indispensable. Well, for me also Sri Aurobindos answer is always the same: Be simple, be simple, very simple.
   And I know what he means: to deny entry to regimenting, organizing, prescriptive, judgmental though the wants none of all that. What he c alls being simple is a joyous spontaneity; in action, in expression, in movement, in lifebe simple, be simple, be simple. A joyous spontaneity. To rediscover in evolution that condition he c alls divine, which was a spontaneous and happy condition. He wants us to rediscover that. And for days now he has been here telling me (and the same goes for your work): Be simple, be simple, be simple. And in his simplicity was a luminous joy.
   A joyous spontaneity.
   Whats terrible is this organizing mind. Its terrible! It has us so convinced that we cant do without it that its very difficult to resist. Indeed, it has convinced all humanity. The whole so-c alled elite of humanity has been convinced that nothing worthwhile can be achieved without this mental organizing power.
   But Sri Aurobindo wants us to have the same simple joy as a blossoming rose: Be simple, be simple, be simple. And when I hear it or see it, its like a rivulet of golden light, like a fragrant garden all, all, all is open. Be simple.
   So you see, mon petit
   These last two or three days I have been constantly seeing this for you. Then this morning it came for me, because the accumulation of work has become so tremendous that I would need ten times more time than I have merely to bring things up to date. So there I was, feeling a bit cornered; there was even a force wanting me to stop in the midst of my walk and RELAX, and I was resisting it with all my willuntil I realized I was doing something foolish. It was the same thing, he said the same thing for me. I relaxed and immediately everything was fine.
   Essenti ally, we live with too much tension, dont we?
  --
   What to do about it? Oh, that will come. But its true, we are always too tensealways. And I know that as long as we are controlled by that admirable mind, we feel that to relax means to f all into tamas and unconsciousness. all these old notions remain, prolonging themselves; and theres something like the residue of one of those marvelous censors, telling you: Be careful, tamas, tamas! Be careful, you are dozing offvery bad, very bad. And its idiotic, because tamas is neither joyous nor luminous, while this is an immediate joy and light.
   ***
  --
   I am still unable to write a line, except when someone needs a reply; then it comes straight-away, without reflecting, a few lines thats all right. But to read a question and then answer, oh! Its not lassitude, its a refusal to budge.
   Yes, but you are besieged by so many people who re ally dont
  --
   Sri Aurobindo says, in one of the letters quoted in On Himself, all the same, you would not expect us to spend all our time acting like the head of the family and reconciling all your stupid quarrels.
   Yes!

0 1961-09-23, #Agenda Vol 02, #The Mother, #Integral Yoga
   From time to time I use a line from Savitri, placing it in the book like an open window. Thats all I can do.
   ***
  --
   all those details have always horrified me.
   If anyone ever wanted to write about me, the first thing I would say is: NOT ONE WORD about my personal lifenot a word.

0 1961-09-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   I feel completely abandoned to myself. This book is a real SUFFERING. I dont see where I am going, I am groping in all directions. Mother, do help me. Where lies the fault? I am suffering, you know. I would like to do it well, but it comes only in fits and starts, nothing coherent. Sometimes I feel quite incapable of carrying out this task properly.
   What should I do?
  --
   With all my tenderness,
   Signed: Mother

0 1961-09-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   Sri Aurobindo told me, He has all the necessary stuff.
   This book is self-existent and you have only to follow it along, with simplicity, the way you would follow a path that has already been blazed that is already THERE, automatic ally brought into being by its own necessity. (For a long while Mother gazes in front of her) Dont be alarmed, Im just looking!
  --
   The difficulties all stem from the fact that you think they are there.
   Good-bye, mon petit. Do you want to see me a day ahead of time?
  --
  1. This letter to Mother is, with a few others, the sole survivor of thirteen years of correspondence. all the rest, all Satprem's correspondence with Mother since 1960, was confiscated by the Ashram after the Mother's departure, for its own reasons. His letters of 1960, already published in Volume I, escaped the destruction because Mother herself had kept them. It makes a big hole in this Agenda, not only for himbecause he had poured out his heart, his questions and doubts and difficulties into these letters but also from an historical point of view, for many of these conversations with Mother were invisibly oriented by his own condition. In fact, he was intimately linked with the flow of this Agenda, which thus stands mutilated. Need we add that we had to prepare the first two volumes as fugitives, and it required Mother's miraculous help to avert even more serious mutilations than the auto-da-f of Satprem's correspondence.
   ***

0 1961-10-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   I was holding one of these flowers [Integral Generosity1] in my hand when I saw Z, and I explained to him what I meant by integral generosity. The effect of the ego, I told him, is to shrivel the being. Its the cause of aging, it dries you up the being shrivels under it like a withering flower. And as I was speaking to him, the experience came; all I remember now is the idea, but the idea is nothing the experience itself was there.
   I know that at a certain moment I was making the distinction between the two states, between the person the individual, personal beingturning towards the Lord, imploring Him to reveal His Will, and then this experience of becomingby extending oneself, by opening, by enlarging, by merging into the creationof BECOMING the Will of the Lord, the Supremes Will. No longer any need to implore Him, to know His Will and receive it like something foreign to youyou become that Will.
  --
   And I was giving him the example of BEING the thing you manipulate and sosince you ARE the thinghaving not only the joy of perfect knowledge of manipulation, but the joy of collaboration as well (not collaboration: rather a participation from the thing being utilized). And this from the sm allest thing (objects you put in order, for example) right up to the universal transformation that comes with the new Creation and its all the same movement of abolishing limits, the movement of expansion, of a generosity that abolishes limits. It begins with self-giving, it ends in identification.
   (silence)
  --
   The story began with an entirely concrete and material incident something very amusing; this is not the first time it has happened, but it was so concrete and so precise that it became interesting. Someone was complaining of being ill, quite a serious, psychological illness: periodic possession by a spirit of falsehood, recurring regularly every month, of more or less long duration. This person comes to see me, and the moment shes here theres an upwelling of that profound Compassion of Love, with a considerable, concentrated Power to drive away the possession; and all of this accompanied, even outwardly, by quite an affectionate gesture. This person leaves and within half an hour I receive a letter: Now I know: you hate me, you want me to be ill and you want me to die because I disgust you.
   It was interesting because it was so concrete. I was conscious of my movement of compassion and love and of what it had become in the other persons consciousness!
  --
   I must add that the experience came after I had been concentrating for three days (concentrating almost constantly) on finding an explanation for this: why has it become this way? It is impossible to find the why because its the reason asking and this goes beyond reason but what is the MECHANISM? Finding the mechanism would already be somethingto have the experience of the mechanism. And then came this CONCRETE superposition of the vibration of Love and the reception of hate. But this is exactly what happens! I said. The Lord is all-Love, all-Truth, all-Bliss, all-Deligh tHe is CONSTANTLY like thatand the world, especi ally the human world, constantly receives him in the other way. And the two things are superposed (Mother covers her left hand with her right).
   Words dont convey anything; it was the experience. I made contact. It was very interesting. It lasted a long time, some two or three days. Since it was also linked to a state of healtha headache that had to be curedit bore its consequences: a crystal clear explanation of illness came. But I must again add something that preceded this.
   This concentration on finding the mechanism sprang from the fact that there were disorders in the body which were vanishing and then reappearingpermanent cure seemed impossible. So I told myself, Somewhere, probably in the subconscient, something must be justifying their presence. Then, after concentrating and searching and concentrating some more, suddenly a memory rose up from the subconscient (a memory which is a kind of continued existence under a certain form), the memory of a particular set of movements and actions (not physical movements, but attitudes) that go back many years and had never attracted my attention. None of it had ever been included in the general clearing-out because, like so many other things, it all seemed to be due to normal, ongoing circumstances. But thats just where I saw (what to c all it?) the hue, the taint of Falsehood. Its very subtle. These are very subtle things. But suddenly, oh! It caught hold of me and created a revolution in the whole being. all those vibrations were cast up and transformedan extraordinary thing. It stirred up much more commotion and revolution than I had ever expected. And ah! A relief. Something was clarified, bringing a brilliant, new comprehension, and then quite interesting physical results. Before this, I was re ally feeling rather poorly, extremely tired, with the impression of a decline into decrepituderelatively speaking! (It was in a very superficial part of the being, but it was enough to be disagreeable.) And all of itpfft! Gone in a single stroke.
   And that very day, I had this experience with the possessed personit all came together. And then afterwards, a sort of mastery over the problem and the impression of a breakthroughan opening up of the WAY to change, which is this enlargement. First, the movement of generosity (not that shriveling movement, but its exact opposite the movement of expansion), and from there you go on to universality, and from universality to Totality.
   It makes a whole set of interesting experiences.
   Then there is a doctor, V., who comes here twice a year to give a check-up to all who take part in the physical education program and all the children. He is an extremely honest and sincere man who believes in the mission of medical science. Each time he comes, I write something in his diary on the day of his departure (his whole diary is full of things Ive written they usu ally appear in the Bulletin or somewhere). On that very same day I learned that V. was leaving, and it suddenly came to meso clearly! Falsehood in the body that sort of juxtaposition of contraries, the inversion of the Vibration (only it doesnt re ally invertits a curious phenomenon: the vibration remains what it is but its received inverted)this falsehood in the body is a falsehood in the CONSCIOUSNESS. The falsity of the consciousness natur ally has material consequences and thats what illness is! I immediately made an experiment on my body to see if this held, if it actu ally works that way. And I realized that its true! When you are open and in contact with the Divine, the Vibration gives you strength, energy; and if you are quiet enough, it fills you with great joyand all of this in the cells of the body. You f all back into the ordinary consciousness and straightaway, without anything changing, the SAME thing, the SAME vibration coming from the SAME source turns into a pain, a malaise, a feeling of uncertainty, instability and decrepitude. To be sure of this, I repeated the experiment three or four times, and it was absolutely automatic, like the operation of a chemical formula: same conditions, same results.
   This interested me greatly.
  --
   If you give it to me to read when its all finished, as you did with the other one [LOrpailleur], thats how it will be received; it wont pass through the mind at all. It will be reflected in the mirror and from the mirror it will go above. Thats the way I saw the other book, and I was shown many things about you I hadnt known. So you can do it either way; I mean you can use the mirror before finishing the booknot for what I may think of it, because that has no importance at all, but for the effect it might have on your work. Its up to you.
   Its not quite ready. I still have a lot to correct.
  --
   No, no! As soon as I listen, everything is silenced, it all keeps quiet. I re ally become an immobile mirror.
   But some people I dont hear at all! I see lips moving, but there is nothing, nothing, not even an ordinary thought! When people are capable of a little clear-thinking, I hear everything. But with others, its like oo-oo-oo. Just recently there was something re ally comical! I no longer know who it was, but someone came to see me and when he began to talk I understood nothing! all I heard was noise. What to do? This person was asking me questions (he came here for sadhana, mind you, not for external matters; it was a serious visit), and all that came out was oo-oo-oo-oo, nothing else. So I concentrated and put myself in contact with his soul, which was the only thing I could contact. It took some time. I kept silent, and fin ally so did he, since he saw that I was not replying. Then suddenly it came, so clearly, like drops of water f alling from above: ready-made sentences. I began to tell him all sorts of things about what his soul wanted, what he had to do in the world. It was a revelation! Ah! he said, I have been waiting to hear this all my life!
   But it took some time, because first of all he had to stop talking, and then I had to concentrate.
   And I never did find out what he said to me!
  --
   I am their despair because I always tell them, It doesnt make any difference! Do it like this or do it like that, it all comes down to the same thing. They are indignant: What do you mean it all comes to the same thing! (Mother laughs wholeheartedly)
   So there we are.
  --
   Here is the exact text of Mother's message: Truth is supreme harmony and supreme delight. all disorder, all suffering is falsehood. Thus it can be said that illnesses are the falsehoods of the body, and consequently doctors are soldiers of the great and noble army fighting in the world for the conquest of Truth.
   It took Satprem fourteen years to lose the habit of correcting.

0 1961-10-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   The first time you read your manuscript, I c alled Sri Aurobindo to hear it. He was in the subtle physical and he listened. Yesterday when I sat down to listen, I thought, It would be much better if he entered my brain because that way. In fact, I c alled him; he entered my brain. It took some time; all through the beginning of the reading we were still two; then he came in more and more, more and more, more and more. My headmy physical headseemed to be swelling up! There was no longer space for anyone but him. It was the light that dark blue light of mental power (but true mental power) in the physical the tantrics use it, you always see it with Xs action, but Ive never seen it this way before! My head was full, you knowfull, full, not an atom of space to spare I could feel it swelling up!
   And this light was absolutely immobilevibrationless, tot ally compact and coherent. When I see Xs light, for example, there are always vibrations in it; it vibrates, vibrates, things are shifting about; out with this, not a single vibration, not one movement: a MASS that seemed etern ally immobile but which was (how to put it?) attentive, listening. It was a volume with the form of the head, as if that had wholly taken over the head. It was full, so full, yet with no feeling of tension or of anything resisting, none at all; there was only a kind of immobile eternity and COMPACT, compact, absolutely coherent, no vibrations. And it increased, increased more and more, it became heavy, but with a very particular heavinessnot a weight, the feeling of a mass.
   And within all this, I no longer existed. I seemed to vanish into a kind of trance, yet I was consciousnot I: the consciousness was conscious of what Sri Aurobindo was conscious of. And he was following the reading. But I couldnt remember anything; at the time, it was impossible to observe. I can only describe it all to you now because the experience remained for at least an hour and a half afterwards; when I left here, I began to objectify it, to see what it wasaside from that, it was merely a STATE I found myself in. But in this state there was an awareness of what he was hearing, and at two or three places in your reading he seemed to be saying (I cant be exact, I can only give the impression), Not necessary. In fact, thats what made me c all this passage too philosophical (although when you first asked my opinion I was in a peculiar condition, nothing was active in me). With him, it was very clear, it was almost as if there were a certain number of words about which he said, That, not necessary. That, not necessary. Not many, not often, but once in a while. Especi ally at the end (he was still there inside my head while you were talking), when you were saying that its necessary to explain to people; there he very clearly said, No, not necessary.
   But I was incapable of remembering or of registering anything the only head present there was his.
  --
   Receiving his thought (thinking his thought, for instance) happens all the time, all the time, but this was different; it was a PRESENCEA presence in the skull. And my skull seemed to gradu ally grow bigger and heavier, heavy with an unaccustomed power. And this stayed with me; oh, it stayed for a long, long time! Never before have I had this physic ally, never this kind of power, a material power of thought-forcematerial thought-force in the brain.
   One sees glimpses of it. I told you Ive often seen it with X. I also saw it with another tantric who came here (someone said to be greatly renowned in the North)this sort of very well organized mental power, a mental-physical power. But it was always vibrating or intermittent or partial, passing flashes or fluctuating formations. Here it wasnt that; it was a feeling of eternity.
  --
   After our meeting yesterday, as soon as I saw clearly and could objectify it, I immediately sent all this to you (I didnt write because I had no time, but I told it all to you), for I felt that, not knowing what had happened, you might have thought I wasnt listening, or I dont know what!
   No, no! I felt that what I had written wasnt it.
  --
   But I have to do all last weeks work over.
   Why? Dont you like it?
  --
   You know, he was so pleased the first day you read to me! I was seeing his force, his power inside it, and it was golden; a kind of power of propulsion was there. But of course, I know nothing at all about what you read to me yesterday; I was a bit overwhelmed by this experience! Its the first time Ive had it.
   For a long, long time I have been asking for. When I would say, Lord, take possession of this brain, I expected something of the sort, but I was expecting it with the supramental light (which, parti ally and momentarily, I have had). But this! It was re ally. I dont know what he did with my brainnot brain, my mental power. Probably during that period he absorbed it (I suppose thats what happened because there was no sense of difference). My impression was that as a result of this the physical cells were going to develop materi ally and be transformed (I think it will happen I had a sort of assurance that it will). Because now, as Im talking to you, Im looking at it and I see the effect is still there: no longer with the same overwhelming power, but the effect is there and it gives a sort of (it cant be compared to anything physical) a sort of warmth; its not heat, but warmth. Everything is seized by it, both ears (Mother touches her head), everythinghere, there, all around! Tremendous. And this immobility! As soon as one stops, it is immor (Mother cuts off her word), it is eternity.
   It is truly bringing THAT down here [into Matter].
  --
   No, Mother, I feel I have to do it all over. I dont have the thread. I just have scraps here and there, bits and pieces I dont have the thread.
   But is this thread so very necessary? Because the last time you read (I cant pinpoint exactly where), Sri Aurobindo seemed to intervene each time any of those habitual coherences of reason intruded, things you probably inserted precisely in order to join passages together and make them comprehensible. It was at these junctures (I cant remember them exactly) where he would occasion ally say, Not necessary, not necessary. That can go, that can go.
   Afterwards, I tried to understand (I tried to identify enough to be able to understand) and I got the feeling that he finds it will be much more powerful if you dont follow normal logical lines (Im elaborating a bitit wasnt quite like this); rather, if you like, it is better to be prophetic than didacticfling abroad the ideas, ploff! Then let people do what they can with them. I felt he was viewing this not only from the essential standpoint, but from the standpoint of the public, and he wanted to ensure that it doesnt become tiresomeat all costs, dont let it be tiresome. It can be bewildering, but not tiresome. Let them be hurled right into things strange and unknown things, perhaps, but. For instance (this is my own style, you can take it for what its worth), it would be better for people to say, Hes a madman, than to say, Hes a boring sermonizer. And all this was coming with his sense of humor, the way he has of saying, for example, that folly is closer to the Divine than reason!
   I dont know, I didnt hear the beginning, but certainly everything dealing with physical events [of Sri Aurobindos life] will be expressed in a very reasonable and normal style so that there will be no danger of people saying, Hes a half-cracked visionary! I dont know, the first part of what you read to me was so good! Gusts of golden light kept coming. Perhaps you wanted to explain too much. You dont know what happened?
  --
   Above all, he would like the end to be brief. Thats something I felt from the very first daylet the end surge up and leave you in suspense; above all, dont try to be reasonable. An upsurge of light like a door bursting open onto a very luminous and unknown future, but with no attempt to make it tangible and approachable. I am sure of thisthis impression of a closed door (people live behind doors, you know), and then abruptly the door is flung wide-open on an explosion of light and you are left there: sit down, look, contemplate and wait for the moment to be ripe for venturing forth.
   Above all, have no ambition to make anyone understand anything whatsoever.
   But you have to make people understand the work of Sri Aurobindowhat he came to do, what his work is!
  --
   When one follows the curve of his last writings, one sees very clearly that after having sown the seeds (yes, its like a great seeding of light) and even after having said, This is to be realized now, well, the further he went on in his work, the more he continued to work towards this realization, the more he saw all the stages that had to be crossed, the more he saw all that, well, the more he used to say, Dont imagine this will happen to you all at once. Dont think this path is an instant miracle.
   After speaking of the descent of the Supermind, he said that an INTERMEDIARY must be prepared between our present mental state (even the most elevated higher mind) and the supramental region, because if one entered directly into Gnosis, well, it would produce such an abrupt change that our physical constitutions would be unable to support itan intermediary is needed. The experiences Ive had make me absolutely convinced of it; twice the supramental world took veritable possession of me and both times it was as if the bodytruly the physical bodywas going to completely disintegrate, due to what you could almost c all the opposition of the two conditions.
  --
   But its not the time to say all this, mon petit!
   For example, I have nothing for the next Bulletin; I could have given something from those things youve transcribed [for the Agenda], but its not possible, it CANNOT be done! This cant be made public, its impossible; its not the moment, not the moment. People dont understand even the simplest things I say! Ive seen that even Nolini sometimes hesitates; he doesnt get it. So you can imagine, the public!
  --
   Two or three days ago, in one of those moments when you feel a little stupid (little is an understatement!), I said to myself, Yes, how good it was when I used to feel him with me all the time. In this period now, I no longer feel him. Then he told me so clearly, so positively, You dont feel me because I am you.
   And I saw that it was true, that the identification was established in such a detailed way, one could say, that there is no longer the joya joy of feeling like this (gesture of being embraced).
  --
   But how to speak of all this to people! How to speak of it? They are a million miles away.
   Simply awaken hope in them the Hope. A hope based on the certainty of an experience. You know, if they could imagine the Supreme Himself coming and saying, Listen now, Im here to tell you that this is the way it is, get ready.
  --
   I SEE, I am looking at all that, sparkling.
   So if you want to read something to me, Im listening I have come to hear.
  --
   Well, after a certain length of timebecause after all, time passes I have to work.
   Ah, but perhaps thats not the way!
  --
   If I say all this its because I see to what extent Sri Aurobindo views this book as an important tool for world-wide workfrom the beginning he has taken it seriously. And he is so very much HERE that it seems to me not at all impossible that he HIMSELF is stimulating the expression.
   Its not so much a question of ideas, because all that is quite fine.
   Read your final page to me. I dont care about the coherence of ideas. Read the final page for me to see whether I feel that same Force in it.
   Yes, but I will have to redo all that precedes it.
   You are going to do it all over? But it doesnt matter. You know what the logic of a book means to me!
   You see, when I want a TRUE impression of a book, I open it at random; then I look at the first page, the last page sometimes I read the ending, then I go back to the beginningit doesnt matter where. What I want to know is whether the Force is there.
  --
   I would like to go over it all again.
   But isnt what you c all the thread going to make the whole thing heavy?
  --
   all youve read to me now is quite fine, and it would certainly be less fine if something were there connecting it all up.
   To me its clear that some segments are unsuitable.
  --
   I will try to see. If I catch the thread, it will be all right but I must catch it.
   You have to concretely feel that Sri Aurobindos full Power of expression is there (I dont mean the words, its not a question of words), but the power to transmit knowledge (not mental knowledge, experience). Its constantly there. So an attentive silence but be very patient, because as soon as the Force comes, something begins to stir in the mental regions. Then there is also a sort of eagerness to seize hold and it ruins the thing.
   I have noticed that the true inspiration doesnt come when one is very, very anxious, nor even when you have a very intense aspiration, but (how to put it?) when you succumb in a smile, and it all goes blank. Then theres nothing; but if you know how to curb impatience (simply delighting in His beatitude, even if ages passdelighting in His beatitude), then suddenly, when you least expect itflash! Thats IT!
   This has happened to me very, very oftensuddenly, poff! And with such certainty!
  --
   I keep feeling that Sri Aurobindo wants the conclusion to be swift; and I myself (probably not with his power of comprehension) have a vision, a sort of feeling coming from a great height above, that the most important part of the book should be very abruptlike breaking through a door, flinging it wide-open, and emerging in a rush of light. Thats all. Now keep quiet and see what happens.
   ***

0 1961-10-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   Curious, this impression the feeling of the body and the atmosphere when I was propelled into the future. Its something more more compact, denser than the physical: the New Creation. One always tends to think of it as something more ethereal, but its not! Theon spoke of it, but he didnt express himself very well; his way of speaking didnt have the power of revelation (it was based on experience, but the experience wasnt his, it was Madame Theons. She was a marvelous woman from the standpoint of experienceunique but with no real intelligence oh, she was intelligent and cultivated, but no more than that, and it didnt amount to much). But they re ally had come as forerunners, and Theon always insisted, It will have a greater density. Scientific ally, this seems like heresy, for density is not used in that sense but this was what he said, A greater density. And the impression I get of this atmosphere is of something more compactmore compact and at the same time without heaviness or thickness. all this is evidently absurd scientific allyyet there is a feeling of compactness.
   It was like that yesterday something so solid was with me (Mother touches her head); how to put it? Its solid, but not in the way we usu ally speak of solidity! Its not like that.
  --
   But he was there the whole time you were reading (and now again its the same thing, he is there). In his consciousness, all this was already past I was transported forward, the present moment was behind meand then, Ah, here is the beginning of the legend.
   So there will be a legend.
  --
   And it was all so solid! oh, so cohesive, SO MASSIVE, and at the same time I dont know, its something completely different from anything you might expect. You cant imagine it.
   It stayed all day long something compact and undivided.
   Yesterday afternoon and evening, my head seemed soft when I touched it! Thats the amazing thing (Mother touches her head). It feels soft when I touch it, as if the head has become soft! And at the same time, its a compact mass.
  --
   all right, you dont need to keep a record of this [for the Agenda]. Theyll lock me up, Im telling you!
   I said to myself this morning, if I go on like this, Ill soon have to stop talkingo therwise theyll put me in an asylum! Dont you agree?
  --
   Since the time of Adam, it seems we have been choosing to eat of the fruit of the Tree of Knowledge, and there can be no half-measures or regrets along this way, for if we remain prostrate in a false humility, our noses in the dust, the titans or the djinns among us will know all too well how to snatch the Power left unclaimed; this is in fact what they are doingthey would crush the god within us. It is a question of knowingyes or nowhether we want to escape once again into our various paradises, abandoning the earth to the hands of Darkness, or find and seize hold of the Power to refashion this earth into a diviner imagein the words of the Rishis, make earth and heaven equal and one.
   There is obviously a Secret, and all the traditions bear witness to it the Rishis, the Mages of Iran, the priests of Chaldea or Memphis or Yucatan.
   ***
  --
   It is not surprising, therefore, that exegetes have seen the Vedas primarily as a collection of propitiatory rites centered around sacrificial fires and obscure incantations to Nature divinities (water, fire, dawn, the moon, the sun, etc.), for bringing rain and rich harvests to the tribes, male progeny, blessings upon their journeys or protection against the thieves of the sunas though these shepherds were barbarous enough to fear that one inauspicious day their sun might no longer rise, stolen away once and for all. Only here and there, in a few of the more modern hymns, was there the apparently inadvertent intrusion of a few luminous passages that might have justifiedjust barely the respect which the Upanishads, at the beginning of recorded history, accorded to the Veda. In Indian tradition, the Upanishads had become the real Veda, the Book of Knowledge, while the Veda, product of a still stammering humanity, was a Book of Worksacclaimed by everyone, to be sure, as the venerable Authority, but no longer listened to. With Sri Aurobindo we might ask why the Upanishads, whose depth of wisdom the whole world has acknowledged, could claim to take inspiration from the Veda if the latter contained no more than a tapestry of primitive rites; or how it happened that humanity could pass so abruptly from these so-c alled stammerings to the manifold richness of the Upanishadic Age; or how we in the West were able to evolve from the simplicity of Arcadian shepherds to the wisdom of Greek philosophers. We cannot assume that there was nothing between the early savage and Plato or the Upanishads.5
   ***
   Nor was it insignificant that fire, Agni, was the core of the Vedic mysteries: Agni, the inner flame, the soul within us (for who can deny that the soul is fire?), the innate aspiration drawing man towards the heights; Agni, the ardent will within us that sees, always and forever, and remembers; Agni, the priest of the sacrifice, the divine worker, the envoy between earth and heaven (Rig-veda III, 3.2) he is there in the middle of his house (I.70.2). The Fathers who have divine vision set him within as a child that is to be born (IX.83.3). He is the boy suppressed in the secret cavern (V.2.1). He is as if life and the breath of our existence, he is as if our eternal child (I.66.1). O Son of the body (III.4.2), O Fire, thou art the son of heaven by the body of the earth (III.25.1). Immortal in mortals (IV.2. 1), old and outworn he grows young again and again (II.4.5). When he is born he becomes one who voices the godhead: when as life who grows in the mother he has been fashioned in the mother he becomes a g allop of wind in his movement (III.29.11). O Fire, when thou art well borne by us thou becomest the supreme growth and expansion of our being, all glory and beauty are in thy desirable hue and thy perfect vision. O Vastness, thou art the plenitude that carries us to the end of our way; thou art a multitude of riches spread out on every side (II.1.12). O Fire brilliant ocean of light in which is divine vision (III.22.2), the Flame with his hundred treasures O knower of all things born(I.59).
   But the divine fire is not our exclusive privilegeAgni exists not only in man: He is the child of the waters, the child of the forests, the child of things stable and the child of things that move. Even in the stone he is there (I.70.2).
  --
   But we have not yet reached the heart of the Vedic secret. The birth of Agni, the soul (and so many men are still unborn) is merely the start of the voyage. This inner flame seeks, it is the seeker within us, for it is a spark of the great primordial Fire and will never be satisfied until it has recovered its solar totality, the lost sun of which the Veda incessantly speaks. Yet even when we have risen from plane to plane and the Flame has taken successive births in the triple world of our lower existence (the physical, vital and mental world), it will still remain unsatisfiedit wants to ascend, ascend further. And soon we reach a mental frontier where there seems to be nothing to grasp any longer, nor even to see, and nothing remains but to abolish everything and leap into the ecstasy of a great Light. At this point, we feel almost painfully the imprisoning carapace of matter all around us, preventing that apotheosis of the Flame; then we understand the cry, My kingdom is not of this world, and the insistence of Indias Vedantic sagesand perhaps the sages of all worlds and all religions that we must abandon this body to embrace the Eternal. Will our flame thus forever be truncated here below and our quest always end in disappointment? Sh all we always have to choose one or the other, to renounce earth to gain heaven?
   Yet beyond the lower triple world, the Rishis had discovered a certain fourth, touryam svid; they found the vast dwelling place, the solar world, Swar: I have arisen from earth to the mid-world [life], I have arisen from the mid-world to heaven [mind], from the level of the firmament of heaven I have gone to the Sun-world, the Light (Yajur-veda 17.67). And it is said, Mortals, they achieved immortality (Rig-veda I.110.4). What then was their secret? How did they pass from a heaven of mind to the great heaven without leaving the body, without, as it were, going off into ecstasies?
   The secret lies in matter. Because Agni is imprisoned in matter and we ourselves are imprisoned there. It is said that Agni is without head or feet, that it conceals its two extremities: above, it disappears into the great heaven of the supraconscient (which the Rishis also c alled the great ocean), and below, it sinks into the formless ocean of the inconscient (which they also c alled the rock). We are truncated. But the Rishis were men of a solid realism, a true realism resting upon the Spirit; and since the summits of mind opened out upon a lacuna of lightecstatic, to be sure, but with no hold over the worldthey set upon the downward way.6 Thus begins the quest for the lost sun, the long pilgrimage of descent into the inconscient and the merciless fight against the dark forces, the thieves of the sun, the panis and vritras, pythons and giants, hidden in the dark lair with the whole cohort of usurpers: the dualizers, the confiners, the tearers, the COVERERS. But the divine worker, Agni, is helped by the gods, and in his quest he is led by the intuitive ray, Sarama, the heavenly hound with the subtle sense of smell who sets Agni on the track of the stolen herds (strange, shining herds). Now and again there comes the sudden glimmer of a fugitive dawn then all grows dim. One must advance step by step, digging, digging, fighting every inch of the way against the wolves whose savage fury increases the nearer one draws to their denAgni is a warrior. Agni grows through his difficulties, his flame burns more brilliantly with each blow from the Adversary; for, as the Rishis said, Night and Day both suckled the divine Child; they even said that Night and Day are the two sisters, Immortal, with a common lover [the sun] common they, though different their forms (I.113.2,3). These alternations of night and brightness accelerate until Day breaks at last and the herds of Dawn7 surge upward awakening someone who was dead (I.113.8). The infinite rock of the inconscient is shattered, the seeker uncovers the Sun dwelling in the darkness (III.39.5), the divine consciousness in the heart of Matter. In the very depths of Matter, that is to say, in the body, on earth, the Rishis found themselves cast up into Light that same Light which others sought on the heights, without their bodies and without the earth, in ecstasy. And this is what the Rishis would c all the Great Passage. Without abandoning the earth they found the vast dwelling place, that dwelling place of the gods, Swar, the original Sun-world that Sri Aurobindo c alls the Supramental World: Human beings [the Rishis emphasize that they are indeed men] slaying the Coverer have crossed beyond both earth and heaven [matter and mind] and made the wide world their dwelling place (I.36.8). They have entered the True, the Right, the Vast, Satyam, Ritam, Brihat, the unbroken light, the fearless light, where there is no longer suffering nor falsehood nor death: it is immortality, amritam.
   ***
   all is reconciled. The Rishi is the son of two mothers: son of Aditi, the luminous cow, Mother of infinite Light, creatrix of the worlds; and son as well of Diti, the black cow, Mother of the tenebrous infinite and divided existence for when Diti at last reaches the end of her apparent Night, she gives us divine birth and the milk of heaven. all is fulfilled, The Rishi sets flowing in one movement human strengths and things divine (IX.70.3), he has realized the universal in the individual, become the Infinite in the finite: Then sh all thy humanity become as if the workings of these gods; it is as if the visible heaven of light were founded in thee (V.66.2). Far from spurning the earth, he prays: O Godhead, guard for us the Infinite and lavish the finite(IV.2.11).
   The voyage draws to its close. Agni has recovered its solar totality, its two concealed extremities. The inviolable work is fulfilled. For Agni is the place where high meets lowand in truth, there is no longer high nor low, but a single Sun everywhere: O Flame, thou goest to the ocean of Heaven, towards the gods; thou makest to meet together the godheads of the planes, the waters that are in the realm of light above the sun and the waters that abide below (III.22.3). O Fire O universal Godhead, thou art the navel-knot of the earths and their inhabitants; all men born thou controllest and supportest like a pillar (I.59.1). O Flame, thou foundest the mortal in a supreme immortality thou createst divine bliss and human joy (I.31.7). For the worlds heart is Joy, Joy dwells in the depths of all things, the well of honey covered by the rock (II.24.4).
   The day before, Mother had listened to the passage of the manuscript concerning 'The Secret of the Veda.' Several extracts from it are included in the Addendum to this conversation.
  --
   In the preceding conversation, Mother was alluding particularly to this passage.
   Reminiscent of Homer and the 'herds of Helios.'

0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have done my best, all these years, to try to keep him at a distance. He has a powera terrible asuric power. Between you and me, I saw him like that from the start thats why I became involved with him. I never intended to marry him (his family affairs made it necessary), but when we met, I recognized him as an incarnation of the Lord of Falsehood that is his origin (what he c alled the Lord of Nations); and in fact, this being has directed the whole course of world events during the last few centuries. As for Theon, he was.
   It was not by choice that I met all the four Asurasit was a decision of the Supreme. The first one, whom religions c all Satan, the Asura of Consciousness, was converted and is still at work. The second [the Asura of Suffering] annulled himself in the Supreme. The third was the Lord of Death (that was Theon). And the fourth, the Master of the world, was the Lord of Falsehood; Richard was an emanation, a vibhuti,1 as they say in India, of this Asura.
   Theon was the vibhuti of the Lord of Death.
  --
   Anyway, it was because of Theon that I first found the Mantra of Life, the mantra that gives life, and he wanted me to give it to him, he wanted to possess itit was something formidable! It was the mantra that gives life (it can make anyone at all come back into life, but thats only a sm all part of its power). And it was shut away in a particular place,2 sealed up, with my name in Sanskrit on it. I didnt know Sanskrit at that time, but he did, and when he led me to that place, I told him what I saw: Theres a sort of design, it must be Sanskrit. (I could recognize the characters as Sanskrit). He told me to reproduce what I was seeing, and I did so. It was my name, Mirra, written in Sanskrit the mantra was for me and I alone could open it. Open it and tell me whats there, he said. ( all this was going on while I was in a cataleptic trance.) Then immediately something in me KNEW, and I answered, No, and did not read it.
   I found it again when I was with Sri Aurobindo and I gave it to Sri Aurobindo.
  --
   He was a pastor at Lille, in France, for perhaps ten years; he was quite a practicing Christian, but he dropped it all as soon as he began to study occultism. He had first specialized in theological philosophy in order to pass the pastoral examinations, studying all the modem philosophy of Europe (he had a rather remarkable metaphysical brain). Then I met him in connection with Theon and the Cosmic Review, and I led him into occult knowledge. Afterwards, there were all sorts of uninteresting stories. He became a lawyer during the early period of our relationship and I learned Law along with him I could even have passed the exam! Then the divorce stories began: he divorced his wife; they had three children and he wanted to keep them, but to do so he had to be leg ally married, so he asked me to marry himand I said yes. I have always been tot ally indifferent to these things. Anyway, when I met him I knew who he was and I decided to convert him the whole story revolves around that.
   As a matter of fact, the books he wrote (especi ally the first one, The Living Ether) were based on my knowledge; he put my knowledge into French and beautiful French, I must say! I would tell him my experiences and he would write them down. Later he wrote The Gods (it was incomplete, one-sided). Then he became a lawyer and entered politics (he was a first-class orator and fired his audiences with enthusiasm) and was sent to Pondicherry to help a certain candidate who couldnt manage his election campaign single-handed. And since Richard was interested in occultism and spirituality, he took this opportunity to seek a Master, a yogi. When he arrived, instead of involving himself in politics, the first thing he did was announce, I am seeking a yogi. Someone said to him, Youre incredibly lucky! The yogi has just arrived. It was Sri Aurobindo, who was told, Theres a Frenchman asking to see you. Sri Aurobindo wasnt particularly pleased but he found the coincidence rather interesting and received him. This was in 1910.
   When Richard had finished his work, he returned to France with a poor photograph of Sri Aurobindo and a completely superficial impression of him, yet with the feeling that Sri Aurobindo KNEW (he hadnt at all understood the man that Sri Aurobindo was, he hadnt felt the presence of an Avatar, but he had sensed that he had knowledge). Moreover, I think he always held this opinion, because he used to say that Sri Aurobindo was a unique intellectual giant without many spiritual realizations! (The same type of stupidity as Romain Rollands.) Well, my relationship with Richard was on an occult plane, you see, and its difficult to touch upon. What happened was far more exciting than any novel imaginable.
   But he was a man who.
  --
   Ah, no! It must all be erased. Simply put a note in your book: Paul Richard, who met Sri Aurobindo for the first time in 1910. And you can mention that he was a theological writer or something of the sort to explain how he prompted Sri Aurobindo to write.
   When he returned, he told me he would take me there as soon as he could.
  --
   When we returned to France, Richard got himself declared unfit for military service on health groundsa yogic heart ailment! But life in France was impossible; and my presence there was dangerous because monstrous things were going on, monstrous; as Sri Aurobindo said, my sitting at home all alone was generating revolutionsarmies were revolting.6 I saw that happening and I didnt want the Germans to win, which would have been even worse, so I said, I had better go. Then Richard managed to have himself sent to Japan on business (an admirable feat!), representing certain companies. People didnt want to travel because it was dangerousyou risked being sunk to the bottom of the sea; so they were pleased when we offered and sent us to Japan.
   Once there (this would also make a great novel), Richard continued writing and sending his manuscripts to Sri Aurobindo. Fin ally, when the Peace Treaty was signed and it was possible to travel, the English said that if we tried to return to India they would throw us in jail! But it all worked out miraculously, almost becoming a diplomatic incident: the Japanese government decided that if we were put in prison they would protest to the British government! (What a story I could write novels!) In short, Richard returned here with me. And thats when the tragi-comedy began.
   I will tell you about it one dayfantastic!
  --
   This man clearly led a rather loose life. Right after he left here he spent some time in the Himalayas and became a Sannyasi. Then he went to France and from France to England. In England he married againbigamy! I didnt care, of course (the less he showed up in my life, the better), but he was in a fix! One day I suddenly received some official letters from a lawyer telling me I had initiated divorce proceedings against Richard. it seems I had a lawyer over there! A lawyer I had never asked for, whose name I didnt know, a lawyer I didnt even know existedmy lawyer! The trial was taking place at Nice, and I was accusing Richard of abandoning me without any means of support! (That was nothing new I had paid all the expenses from the first day we met! But anyway.) Natur ally, he couldnt plead that he was a bigamist; nor could he have me accuse him of being a bigamist, because it was true! So it seemed he hadnt been paying my expenses; but then I wasnt claiming anything from him in the case, no alimonya little incoherent, all that. After a few months I was fin ally informed that I was divorced, which was rather convenient for me as far as the bank was concerned. I had a marriage contract stipulating that our properties were separate; since I was the one with the money (he had nothing), I wanted to be free to do with it as I pleased. But the French were impossible in such matters: the woman was considered the minor party, so even if the money was the wifes and not the husbands, she couldnt withdraw it without his authorization. I dont know if its still like that, but in those days the husb and always had to countersignan annoying situation! I got around this in Japan (the banker there found the rule stupid and told me to ignore it), but the bank here can be a pain in the neck, so it was good to get this cleared up.
   He remarried two or three more times. By now (I believe) he is the father of quite a large family, with grandchildren and perhaps great-grandchildren. He lives in America. Someone once told me he was dead, but I could sense that he wasnt. Then, out of the blue, E. arrived, full of admiration, telling me she had met Richard and how stunningly he could preach to people.
  --
   Here in Pondicherry, those last days might have become tragic (but of course it was impossible). There was the great argument (for he was perfectly aware of who I was): But after all, he would tell me, since you are the eternal Mother, why have you chosen Aurobindo as Avatar? Choose me! You must choose meme! It was the Asura speaking through him. I would smile and not discuss it. Thats not how its done! I would tell him (laughing). Then one day he said, Ah, so you dont want to. (gesture to the throat) Well, if you dont choose me, then. He was a strong fellow with powerful hands. I kept quite calm and said inwardly, My Lord, my Lord. I c alled Sri Aurobindo and I saw him come, like that (gesture enveloping Mother and immobilizing everything). Then Richards hands loosened their grip.
   There were marks on my neck.
  --
   He wrote The Lord of Nations. And I saw him, oh! I saw this Lord of Nations. During the last war [World War II] I had some dealings with him again, but not through Richarddirectly. The being who used to appear to Hitler was the Lord of Nations. An incredible story! And I knew when they were going to meet (because after all, hes my son!9 That was the funniest part of it); and on one occasion I substituted myself for him, became Hitlers god and advised him to attack Russia. Two days later he attacked Russia. But upon leaving the meeting I encountered the other one [the real Asura] just as he was arriving! He was furious and asked me why I had done that. Its none of your business, I said, its what had to be done. You will see, he replied, I KNOW, I know you will destroy me, but before being destroyed I will wreak just as much havoc as I can, you can be sure of that.
   When I returned from my nocturnal promenades I would tell Sri Aurobindo about them.
  --
   Occasion ally some people were slightly conscious. For instance, during the last war I spent all my nights hovering above Paris (not integr ally, but a part of myself) so that nothing would happen to the city. Later it came out that several people had seen what seemed to be a great white Force with an indistinct form hovering above Paris so that it wouldnt be destroyed.
   Throughout the war Sri Aurobindo and I were in such a CONSTANT tension that it completely interrupted the yoga. And that is why the war started in the first placeto stop the Work. At that time there was an extraordinary descent of the Supermind; it was coming like that (massive gesture), a descent! Exactly in 39. Then the war broke out and stopped everything cold. For had we person ally continued [the work of transformation] we were not sure of having enough time to finish it before the other one crushed the earth to a pulp, setting the whole Affair back centuries. The FIRST thing to be done was stop the action of the Lord of Nations.
  --
   But the ifs. There is a domain where no more ifs exist, and when I am there, I still dont find any signs of inevitability. The place X looks from is all mixed up. I have had a certain number of visions, but not THE vision of inevitable war.
   Not that they arent trying!
  --
   Evidently he is making your book the starting point for all that will be thought and said and done upon earth on the intellectual plane. And I assure you that I am helping you and he is helping you!
   You much ask him.
  --
   Mother is alluding to the following aphorism of Sri Aurobindo: 'If when thou sittest alone, still and voiceless on the mountain-top, thou canst perceive the revolutions thou art conducting, then hast thou the divine vision and art freed from appearances.' This aphorism is completed by another: 'If when thou art doing great actions and moving giant results, thou canst perceive that THOU art doing nothing, then know that God has removed His seal on thy eyelids.'
   Cent. Ed., Vol. XVII, p. 92

0 1961-11-06, #Agenda Vol 02, #The Mother, #Integral Yoga
   With all my love,
   Signed: Satprem

0 1961-11-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   There is also what Theon and Madame Theon used to say. They never spoke of Supermind, but they said the same thing as the Vedas, that the world of Truth must incarnate on earth and create a new world. They even picked up the old phrase from the Gospels, new heavens and a new earth,1 which is the same thing the Vedas speak of. Madame Theon had this experience and she gave me the indication (she didnt actu ally teach me) of how it was to be done. She would go out of her body and become conscious in the vital world (there were many intermediary states, too, if one cared to explore them). After the vital came the mental: you consciously went out of the vital body, you left it behind (you could see it) and you entered the mental world. Then you left the mental body and entered into. They used different words, another classification (I dont remember it), but even so, the experience was identical. And like that, she successively left twelve different bodies, one after another. She was extremely developed, you seeindividualized, organized. She could leave one body and enter the consciousness of the next plane, fully experience the surroundings and all that was there, describe it and so on, twelve times.
   I learned to do the same thing, and with great dexterity; I could halt on any plane, do what I had to do there, move around freely, see, observe, and then speak about what I had seen. And my last stage, which Theon c alled pathtisme,2 a very barbaric but very expressive word, bordered on the Formlesshe sometimes used the Jewish terminology, c alling the Supreme The Formless. (From this last stage one passed to the Formless there was no further body to leave behind, one was beyond all possible forms, even all thoughtforms.) In this domain [the last stage before the Formless] one experienced total unityunity in something that was the essence of Love; Love was a manifestation more dense, he would always say (there were all sorts of different densities); and Love was a denser expression of That, the sense of perfect Unityperfect unity, identitywith no longer any forms corresponding to those of the lower worlds. It was a Light! An almost immaculate white light, yet with something of a golden-rose in it (words are crude). This Light and this Experience were truly wonderful, inexpressible in words.
   Well, one time I was there (Theon used to warn against going beyond this domain, because he said you wouldnt come back), but there I was, wanting to pass over to the other side, whenin a quite unexpected and astounding way I found myself in the presence of the principle, a principle of the human form. It didnt resemble man as we are used to seeing him, but it was an upright form, standing just on the border between the world of forms and the Formless, like a kind of standard.3 At that time nobody had ever spoken to me about it and Madame Theon had never seen itno one had ever seen or said anything. But I felt I was on the verge of discovering a secret.
  --
   I think I made this experiment in 1904, so when I arrived here it was all a work accomplished and a well-known domain; and when the question of finding the Supermind came up, I had only to resume an experience I was used to I had learned to repeat it at will, through successive exteriorizations. It was a voluntary process.
   When I returned from Japan and we began to work together, Sri Aurobindo had already brought the supramental light into the mental world and was trying to transform the Mind. Its strange, he said to me, its an endless work! Nothing seems to get doneeverything is done and then constantly has to be done all over again. Then I gave him my personal impression, which went back to the old days with Theon: It will be like that until we touch bottom. So instead of continuing to work in the Mind, both of us (I was the one who went through the experience how to put it? practic ally, objectively; he experienced it only in his consciousness, not in the body but my body has always participated), both of us descended almost immediately (it was done in a day or two) from the Mind into the Vital, and so on quite rapidly, leaving the Mind as it was, fully in the light but not permanently transformed.
   Then a strange thing happened. When we were in the Vital, my body suddenly became young again, as it had been when I was eighteen years old! There was a young man named Pearson, a disciple of Tagore, who had lived with me in Japan for four years; he returned to India, and when he came to see me in Pondicherry, he was stupefied.4 What has happened to you! he exclaimed. He hardly recognized me. During that same period (it didnt last very long, only a few months), I received some old photographs from France and Sri Aurobindo saw one of me at the age of eighteen. There! he said, Thats how you are now! I wore my hair differently, but otherwise I was eighteen all over again.
   This lasted for a few months. Then we descended into the Physical and all the trouble began.5 But we didnt stay in the Physical, we descended into the Subconscient and from the Subconscient to the Inconscient. That was how we worked. And it was only when I descended into the Inconscient that I found the Divine Presence there, in the midst of Darkness.
   It wasnt the first time; when I was working with Theon at Tlemcen (the second time I was there), I descended into the total, unindividualized that is, general Inconscient (it was the time he wanted me to find the Mantra of Life). And there I suddenly found myself in front of something like a vault or a grotto (of course, it was only something like that), and when it opened, I saw a Being of iridescent light reclining with his head on his hand, fast asleep. all the light around him was iridescent. When I told Theon what I was seeing, he said it was the immanent God in the depths of the Inconscient, who through his radiations was slowly waking the Inconscient to Consciousness.
   But then a rather remarkable phenomenon occurred: when I looked at him, he woke up and opened his eyes, expressing the beginning of conscious, wakeful action.
  --
   One can realize the Divine in the Inconscient rather quickly (in fact, I think it can happen just as soon as one has found the Divine within). But does this give the power to TRANSFORM DIRECTLY? Does the direct junction between the supreme Consciousness and the Inconscient (because that is the experience) give the power to transform the Inconscient just like that, without any intermediary? I dont think so. I simply havent had that experience. Could all these things Ive been describing be happening now if I didnt have all those experiences behind me? I dont know, I cant say.
   One thing is certainas soon as one goes beyond the terrestrial atmosphere, beyond the higher minds highest region, the sensation of high and low tot ally vanishes. There are no longer movements of ascent and descent, but (Mother turns her hand over) something like inner reversals.
  --
   It is by rising to the summit of consciousness through a progressive ascent (thats what I meant just now by leaving the body, but without going into details), that one unites with the Supermind. But as soon as the union is achieved, one knows and one sees that the Supermind exists in the heart of the Inconscient as well. When one is in that state, there is neither high nor low. But GENER allY, (I emphasized this to make it clear that I am not making an absolute assertion) it is by REDESCENDING through the levels of the being with a supramentalized consciousness that one can accomplish the permanent transformation of physical nature. (This can be experienced in all sorts of ways, but what WE want and what Sri Aurobindo spoke of is a change that will never be revoked, that will persist, that will be as durable as the present terrestrial conditions. That is why I put permanent.) There is no proof that the Rishis used another method, although, to effect this transformation (if they ever did) they must necessarily have fought their way through the powers of inconscience and obscurity.
   Yes, the Rishis give an absolutely living description of what you experience and experience continu allyas soon as you descend into the Subconscient: all these battles with the beings who conceal the Light and so on. I experienced these things continu ally at Tlemcen and again with Sri Aurobindo when we were doing the Workits raging quite merrily even now!
   As soon as you go down there, thats what happensyou have to fight against all that is unwilling to change, all that dominates the world and does not want to change.
   Ignore the spelling mistakes!
  --
   But I myself have never had it in trance, and neither did Sri Aurobindonei ther of us ever had trances! I mean the kind of trance where contact with the body is lost. Thats what he always said, and one of the first things I told him when we met was, Well, everybody talks about trance and samadhi and all those things, but I have never had them! I have never lost consciousness. Ah, he replied, its exactly the same for me!
   It depends upon the level of development, thats what Theon used to say: One goes into trance only when certain links are missing. He saw people as made up of innumerable sm all bridges, with intermediary zones. If you have an intermediary zone that is undeveloped, he said, a zone where you are not conscious because its not individualized, then you will be in trance when you cross it. Trance is the sign of non-individualization the consciousness is not awake and so your body goes into trance. But if your consciousness is wide awake you can sit, keeping full contact with things, and have the total experience. I could go out of my body with no need of trance, except when Theon wanted me to do a particular work. That was a different business the vital force (not the consciousness, the vital force) had to go out for that work, so the body had to go into trance. But even then. For instance, very often when I am c alled and go to do something in response, my body does become still, but its not in trance; I can be sitting and, even in the middle of a gesture, suddenly become immobile for a few seconds.7 But I was doing another type of work with Theondangerous work, at thatand it would last for an hour. Then all the bodys vital energy would go out, all of it, as it does when you die (in fact, thats how I came to experience death).
   But it isnt necessary to have all those experiences, not at allSri Aurobindo never did. (Theon didnt have experiences, either; he had only the knowledgehe made use of Madame Theons experiences.) Sri Aurobindo told me he had never re ally entered the unconsciousness of samadhi for him, these domains were conscious; he would sit on his bed or in his armchair and have all the experiences.
   Natur ally, its preferable to be in a comfortable position (its a question of security). If you venture to do these kinds of things standing up, for instance, as I have seen them done, its dangerous. But if one is quietly stretched out, there is no need for trance.
  --
   When one has these experiences, like the ones Ive had in the subtle physical, for example, the body is certainly in trance but the part having the experience doesnt AT all feel deprived or lacking in anything. The experience comes with a fullness of life, consciousness, independence, individuality. Its not like going out in trance to accomplish a work and feeling linked to the body its not that: the body no longer exists nor has any reason to! Its simply not there. And its a nuisance to go back into itwhat is this useless burden! you wonder. As a result, if this experience becomes permanent, you live in a world thats just as concrete, just as real and just as TANGIBLE as our physical world, with the same qualities of duration, permanence and stability.
   Its very difficult to express, because as soon as we notice it.

0 1961-11-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   No, its not me, I didnt think that myself, but it came to me several times. So I wondered if inspiration was coming, after all, but you Were fighting against it. That would be more than enough to make you tired!
   But you see, Id been struggling for four or five days with no results. Well, this morning. I was angry yesterday, angry with you
  --
   Yes (laughing), thats all right with me!
   Well, this morning, you see.
  --
   Its like a puzzle, with bits and pieces that arent in their places yet. It has all come in such a fragmentary way, you see, that Ive been forced to make repetitions, links. Thats the snag: it indicates to me that something isnt going right. For if it were re ally THAT, there wouldnt be repetitions.
   You havent brought anything?
  --
   With me its happening all the time: tzzt! Just like a foil-thrust. Thats the only way it comes.
   Writing seems a very poor means of expression to me.1
  --
   Of all the means of expression, it seems the poorest.
   Perhaps.
  --
   So I wonder, after all, if there arent many revelations in your book which MUST NOT be explained; then its left up to each ones capacity to muse over it, to fill in the gaps with his imagination.
   In the end, it would be a very interesting attempt: a stimulant for peoples intuitive capacities, instead of taking them all for donkeys and spoon-feeding them, going yum-yum-yum-yum-yum so that theyll digest it!
   (silence)
   I have the feeling. You know, Sri Aurobindo is trying to make me understand something, and it gives me a very strong feeling that you are creating unnecessary difficulties for yourself, and if if only you could let go of something (I dont know what), then suddenly it would be: ah! Its done, its all done, there it is!
   Maybe in a few minutesin any case not more than a few daysit would be finished. And ORIGINAL. The main impression is that it would be something new, original, unexpected, and thats just whats needed: something unexpected, unlike anything ever done before. Something sudden. At the risk of being a bit bewildering that doesnt matter! It doesnt matter. With all those pictures it will always be accessible to everyone. Especi ally each time you express this fatigue, this difficulty, what Sri Aurobindo seems to be saying comes back to me: But of course! He is banging up against something that shouldnt even be there!
   (Laughing) Perhaps thats why you were angry with me! Because I insist! Upstairs [in Mothers room, during japa], it keeps coming all the time, all the time: Go ontake the plunge! Clear the hurdle, take the plunge, cross to the other side. Constantly, constantly.
   You see, in what youve just read to me, every place where something rushes in from above is VERY good. Then suddenly something in me begins to (words are much too crude), begins to grow bored or tired (thats too crude, its only a slight uneasiness). And I invariably notice that what bothers me are the explanations Im exaggerating.

WORDNET



--- Overview of adj all

The adj all has 2 senses (first 2 from tagged texts)
                      
1. (247) all ::: (quantifier; used with either mass or count nouns to indicate the whole number or amount of or every one of a class; "we sat up all night"; "ate all the food"; "all men are mortal"; "all parties are welcome")
2. (3) all ::: (completely given to or absorbed by; "became all attention")

--- Overview of adv all

The adv all has 1 sense (first 1 from tagged texts)
                      
1. (26) wholly, entirely, completely, totally, all, altogether, whole ::: (to a complete degree or to the full or entire extent (`whole' is often used informally for `wholly'); "he was wholly convinced"; "entirely satisfied with the meal"; "it was completely different from what we expected"; "was completely at fault"; "a totally new situation"; "the directions were all wrong"; "it was not altogether her fault"; "an altogether new approach"; "a whole new idea")





--- Similarity of adj all

2 senses of all                            

Sense 1
all(prenominal) (vs. some) (vs. no)
   => each(prenominal)
   => every(prenominal)
   => every last(predicate)
   => every(prenominal)

Sense 2
all
   => complete (vs. incomplete)


--- Antonyms of adj all

2 senses of all                            

Sense 1
all(prenominal) (vs. some) (vs. no)

some(prenominal) (vs. no) (vs. all)
    => any(prenominal), whatever, whatsoever
    => both(prenominal)
    => several(prenominal)
no(prenominal) (vs. all) (vs. some)
    => nary(prenominal)
    => none
    => zero(prenominal)

Sense 2
all

INDIRECT (VIA complete) -> incomplete, uncomplete



--- Pertainyms of adj all

2 senses of all                            

Sense 1
all(prenominal) (vs. some) (vs. no)

Sense 2
all


--- Derived Forms of adj all
                                    


--- Grep of noun all
abdominal wall
all-day sucker
all-or-none law
all-rounder
all-terrain bike
all arounder
all clear
all fools' day
all fours
all get out
all saints' day
all souls' day
alla breve
alla nazimova
allah
allamanda
allamanda cathartica
allantois
allayer
allegation
allegement
alleghany plum
alleghenies
allegheny
allegheny chinkapin
allegheny mountain spurge
allegheny mountains
allegheny plum
allegheny river
allegheny spurge
allegheny vine
allegiance
allegoriser
allegorizer
allegory
allegretto
allegro
allegro con spirito
allele
allelomorph
allemande
allemande sauce
allen
allen ginsberg
allen screw
allen stewart konigsberg
allen tate
allen wrench
allentown
allergen
allergic eczema
allergic reaction
allergic rhinitis
allergist
allergology
allergy
allergy diet
alleviant
alleviation
alleviator
alley
alley cat
alleyway
allgood
allhallows
allhallows eve
allhallowtide
alliaceae
alliaceous plant
alliance
alliaria
alliaria officinalis
allice
allice shad
allied command atlantic
allied command europe
allies
alligator
alligator clip
alligator grass
alligator lizard
alligator mississipiensis
alligator pear
alligator sinensis
alligator snapper
alligator snapping turtle
alligator weed
alligator wrench
alligatorfish
alligatoridae
allionia
allionia incarnata
allioniaceae
allis
allis shad
alliteration
alliterator
allium
allium acuminatum
allium ampeloprasum
allium ascalonicum
allium canadense
allium carinatum
allium cepa
allium cepa aggregatum
allium cepa viviparum
allium cernuum
allium fistulosum
allium haematochiton
allium neopolitanum
allium paradoxum
allium porrum
allium sativum
allium schoenoprasum
allium scorodoprasum
allium sphaerocephalum
allium tricoccum
allium triquetrum
allium tuberosum
allium ursinum
allium vineale
allmouth
alloantibody
allocation
allocation unit
allocator
allocution
allogamy
allograft
allograph
allomerism
allometry
allomorph
allopathy
allopatry
allophone
allopurinol
allosaur
allosaurus
allotment
allotrope
allotropism
allotropy
allowance
allowance account
alloy
alloy cast iron
alloy iron
alloy steel
allspice
allspice tree
allure
allurement
allusion
allusiveness
alluvial cone
alluvial deposit
alluvial fan
alluvial flat
alluvial plain
alluvial sediment
alluvial soil
alluviation
alluvion
alluvium
ally
allyl
allyl alcohol
allyl group
allyl radical
allyl resin
american football
antonine wall
any-and-all bid
asaph hall
aspinwall
assembly hall
association football
ball
baseball
basketball
be-all and end-all
be all and end all
beach ball
beachball
beanball
bearing wall
beer hall
bell-like call
bergall
billiard ball
billiard hall
birdcall
blackball
blowball
blue wall
bocce ball
bocci ball
boccie ball
bookstall
bosie ball
bowling ball
brandyball
breaking ball
buckyball
bugger all
bugle call
butterball
call
camphor ball
cannon ball
cannonball
carryall
catcall
catchall
cavity wall
cell wall
chagall
change-of-pace ball
charles francis hall
charles martin hall
chinese wall
city hall
close call
codfish ball
coffee stall
collect call
concert hall
conference call
cornwall
cotton ball
coverall
crank call
cricket ball
croquet ball
crown gall
crystal ball
cue ball
cure-all
curtain call
curve ball
dance hall
dining-hall
dirt ball
distress call
downfall
dry-stone wall
dry wall
drywall
e. g. marshall
earth-ball
earthball
edward calvin kendall
edward kendall
eight ball
end-all
entrance hall
evenfall
exhibition hall
eyeball
fair ball
fall
fancy-dress ball
fastball
feather ball
field hockey ball
fingerstall
fire marshall
fireball
firewall
fish ball
fly ball
football
footfall
footstall
footwall
foul ball
frederick james furnivall
free-for-all
free fall
front-stall
frontstall
fuck all
function call
furnivall
g. stanley hall
gable wall
gall
george catlett marshall
george marshall
giant puffball
gildhall
golf ball
goodall
goofball
granville stanley hall
greaseball
great hall
great wall
ground ball
groundball
guildhall
gum ball
hadrian's wall
hair ball
hairball
hall
handball
hanging wall
hard-skinned puffball
hardball
headstall
heal all
heimdall
highball
hiring hall
holdall
hole-in-the-wall
icefall
independence hall
jack of all trades
jane goodall
john marshall
john tyndall
jump ball
kendall
know-all
know-it-all
knuckleball
lacrosse ball
landfall
line squall
local call
long-distance call
lucille ball
mail call
mall
manor hall
marc chagall
margin call
marguerite radclyffe hall
marshall
masked ball
masquerade ball
matzah ball
matzo ball
matzoh ball
meatball
medicine ball
melon ball
mess hall
mothball
music hall
musket ball
muster call
net ball
netball
nightfall
ninepin ball
no ball
object ball
oddball
outfall
overall
overcall
paintball
pall
pall-mall
pall mall
party wall
passed ball
pellitory-of-the-wall
phone call
pinball
ping-pong ball
pitfall
playground ball
polo ball
pool ball
popcorn ball
porcupine ball
port of call
pratfall
professional baseball
professional basketball
professional football
proscenium wall
puffball
punchball
punching ball
pushball
racquetball
radclyffe hall
rainfall
recall
residence hall
retaining wall
rifle ball
roll call
roulette ball
rugby ball
rugby football
save-all
screwball
seawall
service call
shopping mall
shortfall
shower stall
sick call
sidewall
siren call
skittle ball
small
smooth earthball
snowball
snowfall
soccer ball
softball
sourball
spall
spend-all
spitball
squall
squash ball
stalked puffball
stall
star earthball
starting stall
stickball
stone wall
strip mall
study hall
submarine ball
swedish meatball
system call
tall
tammany hall
tea ball
telephone call
tennis ball
tetherball
thrall
thumbstall
time-ball
toll call
touch football
town hall
trackball
true puffball
trunk call
two-note call
tyndall
volleyball
wailing wall
wake-up call
wall
waterfall
whitehall
wiffle ball
windfall



IN WEBGEN [10000/159208]

Wikipedia - 01 Gallery
Wikipedia - 106.4 FM Radio Gold -- All India Radio radio station
Wikipedia - 1066 and All That -- Book by W. C. Sellar & R. J. Yeatman
Wikipedia - 122 Leadenhall Street -- address on Leadenhall Street in London, UK
Wikipedia - 12th man (football)
Wikipedia - 12th parallel south -- Circle of latitude
Wikipedia - 1321 lepers' plot -- Alleged conspiracy of French lepers to spread their disease
Wikipedia - 14 Wall Street -- Office skyscraper in Manhattan, New York
Wikipedia - 15 and 290 theorems -- On when an integer positive definite quadratic form represents all positive integers
Wikipedia - 15 Maiden Lane -- 1936 film by Allan Dwan
Wikipedia - 16 mm film -- Historically popular and economical gauge of film
Wikipedia - 17 equal temperament -- Musical tuning system with 17 pitches equally-spaced on a logarithmic scale
Wikipedia - 17th Parallel, Nights and Days -- 1973 film
Wikipedia - 17th Parallel: Vietnam in War -- 1968 film
Wikipedia - 1872 Owens Valley earthquake -- Significant earthquake affecting the Owens Valley, California (March 26, 1872)
Wikipedia - 1876 Scotland v Wales football match
Wikipedia - 1909 Crystal Palace Scout Rally -- Historic Scout gathering in London
Wikipedia - 1914-1918 Inter-Allied Victory medal (France) -- French commemorative medal
Wikipedia - 1914 Port Adelaide Football Club season
Wikipedia - 1925-26 Allsvenskan -- 1926-1926 season of Fotbollsallsvenskan
Wikipedia - 1930 Western Wall Commission -- Commission appointed by the British government
Wikipedia - 1947 New York City smallpox outbreak -- A smallpox outbreak occurred in New York City in 1947
Wikipedia - 1953 Iranian coup d'etat -- Overthrow of the democratically elected government of Iran
Wikipedia - 1961-62 Allsvenskan (men's handball) -- Handball season
Wikipedia - 1966 in baseball
Wikipedia - 1967 Australian referendum (Aboriginals) -- Question 2 of 1967 Australian referendum, about counting Indigenous people in the census and allowing the government to legislate separately for them
Wikipedia - 1970 La Fleche Wallonne -- Cycle race
Wikipedia - 1971 College Football All-America Team
Wikipedia - 1972 College Football All-America Team
Wikipedia - 1973 College Football All-America Team
Wikipedia - 1973 Nemzeti Bajnoksag I (women's handball) -- Hungary's premier Handball league
Wikipedia - 1974 FIVB Volleyball Men's World Championship
Wikipedia - 1978 California Proposition 13 -- A ballot initiative which capped property tax at 1% and yearly increases at 2%
Wikipedia - 1979 Imperial Valley earthquake -- Earthquake
Wikipedia - 1979 vote of no confidence in the Callaghan ministry -- 1979 political event in the UK
Wikipedia - 1983 Kuwait bombings -- Attacks on six key foreign and Kuwaiti installations on 12 December 1983
Wikipedia - 1984 Allsvenskan -- 1984 season of Fotbollsallsvenskan
Wikipedia - 1988 La Fleche Wallonne -- Cycle race
Wikipedia - 1990 Channel 10 Challenge Cup -- Pre-season rugby league competition in the New South Wales Rugby League
Wikipedia - 1992 Oregon Ballot Measure 9 -- Ballot measure
Wikipedia - 1992 United States men's Olympic basketball team
Wikipedia - 1993 child sexual abuse accusations against Michael Jackson -- Evan Chandler's accusations of Michael Jackson sexually abusing Jordan Chandler
Wikipedia - 1994-95 Regionalliga -- 1st season of the Regionalliga as a third-level league
Wikipedia - 1995-96 Regionalliga -- 2nd season of the Regionalliga as a third-level league
Wikipedia - 1995 Vallecas bombing -- Car bomb attack by the Basque separatist organisation ETA
Wikipedia - 1996-97 Regionalliga -- 3rd season of the Regionalliga as a third-level league
Wikipedia - 1997-98 Regionalliga -- 4th season of the Regionalliga as a third-level league
Wikipedia - 1998-99 Regionalliga -- 5th season of the Regionalliga as a third-level league
Wikipedia - 1998 Baseball World Cup
Wikipedia - 1998 Klang Valley water crisis -- Water shortage in Malaysia
Wikipedia - 1999-2000 Regionalliga -- 6th season of the Regionalliga as a third-level league
Wikipedia - 19 South LaSalle Street
Wikipedia - 1. Allgemeine Verunsicherung
Wikipedia - 1st Airborne Task Force (Allied) -- Military unit
Wikipedia - 1st National Hockey League All-Star Game
Wikipedia - 1st of May: All Belongs to You -- 2008 film
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Wikipedia - 1 Wall Street
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Wikipedia - 2000-01 Regionalliga -- 7th season of the Regionalliga as a third-level league
Wikipedia - 2000 All Japan Pro Wrestling mass exodus -- Incident in Japanese All Japan Pro Wrestling
Wikipedia - 2000 California Proposition 39 -- California ballot initiative
Wikipedia - 2000 Year Old Man -- Comedy sketch, originally created by Mel Brooks and Carl Reiner in 1950s
Wikipedia - 2001-02 Regionalliga -- 8th season of the Regionalliga as a third-level league
Wikipedia - 2002-03 Regionalliga -- 9th season of the Regionalliga as a third-level league
Wikipedia - 2003-04 Regionalliga -- 10th season of the Regionalliga as a third-level league
Wikipedia - 2004-05 Regionalliga -- 11th season of the Regionalliga as a third-level league
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Wikipedia - 2005-06 Regionalliga -- 12th season of the Regionalliga as a third-level league
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Wikipedia - 2006-07 Regionalliga -- 13th season of the Regionalliga as a third-level league
Wikipedia - 2006 Georgia Bulldogs football team
Wikipedia - 2007-08 Regionalliga -- 14th season of the Regionalliga as a third-level league
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Wikipedia - 2007 Auburn Tigers football team
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Wikipedia - 2008-09 Regionalliga -- 1st season of the Regionalliga
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Wikipedia - 2009 Georgia Bulldogs football team
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Wikipedia - 2014 Monte Carlo Rally -- 82nd running of the Monte Carlo Rally
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Wikipedia - 2015-16 Regionalliga -- 8th season of the Regionalliga
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Wikipedia - 2016 Donald Trump Chicago rally protest -- Protest against Donald Trump at a scheduled rally
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Wikipedia - 2019 Rally Sweden -- 67th edition of Rally Sweden
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Wikipedia - 2019 Sports Car Challenge of Mid-Ohio -- Sports race
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Wikipedia - 2019 Wales Rally GB -- 75th edition of Wales Rally GB
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Wikipedia - 2020-21 European Rugby Challenge Cup pool stage -- Seventh season of the European Rugby Challenge Cup
Wikipedia - 2020-21 NCAA Division I FCS football season
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Wikipedia - 2020 California Proposition 15 -- 2020 California ballot measure
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Wikipedia - 2020 Colorado Proposition 113 -- A ballot initiative
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Wikipedia - 2020 East African Express Airways Brasilia crash -- Alleged airliner shootdown
Wikipedia - 2020 G20 Riyadh summit -- Summit of the leaders of all G20 member nations in Riyadh, Saudi Arabia.
Wikipedia - 2020 Mini Challenge UK -- Eighteenth season of the Mini Challenge UK
Wikipedia - 2020 Monte Carlo Rally -- 88th edition of Rallye Automobile Monte-Carlo
Wikipedia - 2020 Oracle Challenger Series - Indian Wells - Men's Doubles -- Tennis event
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Wikipedia - AbM-CM-.me -- A vertical shaft in karst terrain that may be very deep and usually opens into a network of subterranean passages
Wikipedia - Abolition of Racially Based Land Measures Act, 1991
Wikipedia - Aboriginal title in the Marshall Court
Wikipedia - Above All Else in the World -- 1941 film
Wikipedia - Above All Laws -- 1948 film
Wikipedia - A Boy Called Christmas -- Film directed by Gil Kenan
Wikipedia - Abraham Allard -- Dutch map engraver
Wikipedia - Abraham Chavez Theatre -- Concert hall in El Paso, Texas
Wikipedia - Abram Petrovich Gannibal -- Russian general, military engineer and nobleman originally from Africa
Wikipedia - Abreeza -- Shopping mall in the Philippines
Wikipedia - Abrincatui -- Gallic tribe
Wikipedia - A Broken Doll -- 1921 film by Allan Dwan
Wikipedia - Absentee ballot
Wikipedia - Abshar Dogholu -- Waterfall in Tehran, Iran
Wikipedia - Absolute geometry -- Geometry without the parallel postulate
Wikipedia - Abstraction (linguistics) -- Use of terms for concepts removed from the objects to which they were originally attached
Wikipedia - Abstract Speed + Sound -- painting by Giacomo Balla
Wikipedia - Abu Abd Allah al-Sheikh Muhammad ibn Yahya -- The first Wattasid Sultan of Morocco and King of Fez
Wikipedia - Abu Abdallah al-Shi'i -- Isma'ilis Da'i
Wikipedia - Abu Abdallah ibn al-Hakim -- 13th-century Vizier of Grenada
Wikipedia - Abu Abdallah Mohammed al-Murabit al-Dila'i
Wikipedia - Abu Bakr al-Khallal -- Tenth century Muslim jurist
Wikipedia - Abu'l-Hasan Ahmad ibn Muhammad ibn Abdallah ibn al-Mudabbir
Wikipedia - Abu'l-Ma'ali Nasrallah
Wikipedia - Abundant number -- Number that is smaller than the sum of its proper divisors
Wikipedia - Abyssal hill -- A small hill that rises from the floor of an abyssal plain
Wikipedia - Acacallis (mythology) -- In Greek mythology, a princess of Crete
Wikipedia - Acacia aneura var. aneura -- Variety of shrub or small tree
Wikipedia - Acacia aneura var. argentea -- Variety of shrub or small tree
Wikipedia - Acacia aneura var. intermedia -- Variety of shrub or small tree
Wikipedia - Acacia aneura var. macrocarpa -- Variety of shrub or small tree
Wikipedia - Acacia aneura var. major -- Variety of shrub or small tree
Wikipedia - Acacia aneura var. tenuis -- Variety of shrub or small tree
Wikipedia - Acacia aneura -- Species of shrub or small tree
Wikipedia - Academic All-America
Wikipedia - Academic halls of the University of Oxford -- Former educational institutions within the University of Oxford
Wikipedia - Academy Award for Best Actor -- Award presented annually by the Academy of Motion Picture Arts and Sciences
Wikipedia - Academy Award for Best Actress -- Award presented annually by the Academy of Motion Picture Arts and Sciences
Wikipedia - Academy Award for Best Supporting Actress -- Award presented annually by the Academy of Motion Picture Arts and Sciences
Wikipedia - Academy Awards -- American awards given annually for excellence in cinematic achievements
Wikipedia - Academy of Allied Health & Science -- Magnet school in Monmouth County, New Jersey, United States
Wikipedia - Academy of Interactive Arts and Sciences' Hall of Fame
Wikipedia - Acadiana Mall -- Shopping mall in Lafayette, Louisiana
Wikipedia - Acallam na Senrach
Wikipedia - Acalles carinatus -- Species of weevil beetle
Wikipedia - Acalles clavatus -- Species of weevil beetle
Wikipedia - Acalles costifer -- Species of weevil beetle
Wikipedia - Acalles indigens -- Species of weevil beetle
Wikipedia - Acalles porosus -- Species of weevil beetle
Wikipedia - Acalles -- Genus of beetles
Wikipedia - Acallistus -- Genus of beetles
Wikipedia - Acallodes saltoides -- Species of weevil beetle
Wikipedia - Acallodes ventricosus -- Species of weevil beetle
Wikipedia - Acallodes -- Genus of beetles
Wikipedia - A Call to Spy
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Wikipedia - Acanthophis -- Genus of elapid snakes commonly called death adders
Wikipedia - Accession number (library science) -- Object identifiers used in galleries, libraries, archives, and museums
Wikipedia - Access key -- Keyboard shortcut allowing a user to jump to a specific part of a web page via the keyboard, definable through the HTML accesskey attribute
Wikipedia - Accessory spleen -- Small nodule found apart from the main body of the spleen
Wikipedia - Accidentally in Love Chinese Drama -- Chinese television drama
Wikipedia - Accidentally on Purpose (TV series) -- American sitcom
Wikipedia - Accident (fallacy)
Wikipedia - Accordion (GUI) -- Expandable GUI element containing vertically stacked list of items
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Wikipedia - Accra Mall -- Shopping centre in Ghana
Wikipedia - Accretion (astrophysics) -- The accumulation of particles into a massive object by gravitationally attracting more matter
Wikipedia - Ace Ventura: When Nature Calls -- 1995 American comedy film directed by Steve Oedekerk
Wikipedia - Achaemenid conquest of the Indus Valley
Wikipedia - Achen Amar Muktar -- 1978 Dhallywood film song
Wikipedia - Achenbach System of Empirically Based Assessment
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Wikipedia - Achilles' heel -- Critical weakness which can lead to downfall in spite of overall strength
Wikipedia - Achnacarry -- Small hamlet, private estate, and a castle in Lochaber, Highland, Scotland
Wikipedia - Achondroplasia -- Genetic condition; specifically, the most common form of dwarfism
Wikipedia - Achor -- Valley near Jericho
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Wikipedia - Acid rain -- Rain that is unusually acidic
Wikipedia - Acionna -- Gallo-Roman water goddess in the Orleanais region
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Wikipedia - A City Called Copenhagen -- 1960 film
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Wikipedia - A Close Call for Ellery Queen -- 1942 film by James P. Hogan
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Wikipedia - ACM - AAAI Allen Newell Award
Wikipedia - ACM-AAAI Allen Newell Award
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Wikipedia - A Course of Modern Analysis -- Landmark textbook in mathematical analysis by E. T. Whittaker, originally published in 1902 with four editions.
Wikipedia - Acoustically Navigated Geological Underwater Survey -- A deep-towed still-camera sled operated by the Woods Hole Oceanographic Institute in the early 1970s
Wikipedia - Acoustic reflex -- Small muscle contraction in the middle ear in response to loud sound
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Wikipedia - ACP 131 -- Defines Allied Military brevity codes
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Wikipedia - Across the Alley from the Alamo -- 1946 jazz standard
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Wikipedia - Actinopolyspora mortivallis -- Species of bacterium
Wikipedia - Activated carbon -- Form of carbon processed to have small, low-volume pores that increase the surface area
Wikipedia - Active camouflage -- Camouflage changing continually to match background
Wikipedia - Active electronically scanned array -- Type of phased array radar
Wikipedia - Active ingredient -- Biologically active component in a pharmaceutical drug or pesticide
Wikipedia - Active recall
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Wikipedia - Actually It's Darkness -- 2000 single by Idlewild
Wikipedia - Acullico -- Small bolus of coca is placed in the mouth between the cheek and jaw
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Wikipedia - Adam de la Halle
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Wikipedia - ADAMTS13 -- Metalloprotease enzyme
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Wikipedia - Adaptive bias -- Idea that the human brain has evolved to reason adaptively, rather than truthfully or even rationally
Wikipedia - Adare Seamounts -- The seamounts in Balleny Basin
Wikipedia - Addams Stratton McAllister -- American electrical engineer
Wikipedia - Adda (South Asian) -- Concept in South Asia, especially Bengal, conversation among a group of people
Wikipedia - Addepalli Ramamohana Rao
Wikipedia - Adderall -- Drug mixture used mainly to treat ADHD and narcolepsy
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Wikipedia - Adder stone -- A naturally occurring stone with a hole through it
Wikipedia - Addie L. Ballou
Wikipedia - Addison Gallery of American Art
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Wikipedia - Address pool -- A set of addresses in the IP address allocation hierarchy
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Wikipedia - Adductor minimus muscle -- Small and flat skeletal muscle in the thigh
Wikipedia - Adela Cabezas de Allwood -- Salvadorean doctor
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Wikipedia - Adhesive -- Non-metallic material used to bond various materials together
Wikipedia - Adhnuall -- Celtic mythological animal
Wikipedia - Ad hominem -- Argumentative strategies, usually fallacious
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Wikipedia - Adolf Galland -- German World War II flying ace
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Wikipedia - Adrian Hall (artist) -- Conceptual and performance artist (b. 1943)
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Wikipedia - Adriatic Plate -- A small tectonic plate in the Mediterranean
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Wikipedia - Advertising -- Form of communication for marketing, typically paid for
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Wikipedia - Aechmea nallyi -- Species of plant
Wikipedia - Aedicula -- Small shrine in ancient Roman religion
Wikipedia - Aedui -- Gallic tribe
Wikipedia - Aegean Sea Plate -- A small tectonic plate in the eastern Mediterranean Sea
Wikipedia - AEK V.C. -- Greek volleyball club
Wikipedia - AEK Women's Volleyball Club -- Greek volleyball club
Wikipedia - Aelius Gallus -- 1st-century BC Roman governor and general
Wikipedia - Aemilia Hilaria -- Gallo-Roman physician
Wikipedia - A.E. Nikaia -- Greek volleyball club
Wikipedia - Aerobic treatment system -- A small scale sewage treatment system which uses an aerobic process for digestion
Wikipedia - Aerophagia -- Excessive swallowing of air
Wikipedia - A.E. Stallings
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Wikipedia - Aetia (Callimachus) -- Ancient Greek poem by Callimachus
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Wikipedia - AEW Blood and Guts -- All Elite Wrestling television special
Wikipedia - AEW Dark -- All Elite Wrestling web television program
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Wikipedia - A Fallen Idol -- 1919 film by Kenean Buel
Wikipedia - A Farewell to the Woman Called My Sister -- 1957 film by IshirM-EM-^M Honda
Wikipedia - AFAS Live -- Concert hall
Wikipedia - A. F. Ballenger -- Seventh-day Adventist Minister
Wikipedia - AF+BG theorem -- About algebraic curves passing through all intersection points of two other curves
Wikipedia - Affective fallacy
Wikipedia - Affine group -- Group of all affine transformations of an affine space
Wikipedia - Affine hull -- Smallest affine subspace that contains a subset
Wikipedia - Affine plane (incidence geometry) -- Euclidean space of dimension 2 that is axiomatically defined
Wikipedia - Affirmative defense -- Category of defense strategies that allege mitigating circumstances to achieve acquittal
Wikipedia - Affluenza: The All-Consuming Epidemic
Wikipedia - AFI Catalog of Feature Films -- Project to list all commercially made and theatrically exhibited American motion pictures
Wikipedia - Afon Rhythallt -- River in Gwynedd, Wales
Wikipedia - Africadalli Sheela -- 1986 film by Dwarakish
Wikipedia - Africa Eco Race -- Northern Africa annual rally raid
Wikipedia - African Democratic Rally (Burkina Faso) -- Political party in Burkina Faso
Wikipedia - African golden cat -- Small wild cat
Wikipedia - African Great Lakes -- Series of lakes in the Rift Valley
Wikipedia - African Journal of Marine Science -- A peer-reviewed scientific journal covering all disciplines of marine science
Wikipedia - African Leaders Malaria Alliance -- Government organization in New York
Wikipedia - African reference alphabet -- Set of 60 letters (in the latter edition), used for writing various African languages; initially proposed in 1978 and revised in 1982
Wikipedia - African river martin -- A migratory passerine bird of the swallow family
Wikipedia - African wildcat -- Small wild cat
Wikipedia - Afrikan Alliance of Social Democrats -- Political party from South Africa
Wikipedia - After All (Delerium song) -- Song by Delerium
Wikipedia - After All (film) -- 2006 Canadian short film
Wikipedia - After All It's Only Life -- 1993 film
Wikipedia - After All (play) -- 1929 play
Wikipedia - After the Ball (1897 film) -- 1897 film by Georges Melies
Wikipedia - After the Ball (1914 film) -- 1914 film
Wikipedia - After the Ball (1924 film) -- 1924 film
Wikipedia - After the Ball (1932 film) -- 1932 film
Wikipedia - After the Ball (1957 film) -- 1957 film by Compton Bennett
Wikipedia - After the Fall (film) -- 2014 film
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Wikipedia - Against All Odds (1924 film) -- 1924 film
Wikipedia - Against All Odds (1984 film) -- 1984 film directed by Taylor Hackford
Wikipedia - Against All Odds (2005) -- 2005 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Against All Odds (2006) -- 2006 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Against All Odds (2007) -- 2007 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Against All Odds (2008) -- 2008 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Against All Odds (2009) -- 2009 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Against All Odds (2010) -- 2010 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Against All Odds (2011) -- 2011 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Against All Odds (2012) -- 2012 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Against All Odds (Take a Look at Me Now) -- 1984 single by Phil Collins
Wikipedia - Against All -- 1956 film
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Wikipedia - A Gallery of Children -- 1925 book by A. A. Milne
Wikipedia - Agallissini -- Tribe of beetles
Wikipedia - Agallis -- 2nd-century BC Ancient Greek female writer
Wikipedia - Agasanahalli (Sorab) -- village in Karnataka, India
Wikipedia - Agastheeswar Temple -- Hindu temple dedicated to Shiva in Agathiyampalli, India
Wikipedia - Agate Falls Scenic Site -- Waterfall
Wikipedia - Agate -- A rock consisting of cryptocrystalline silica alternating with microgranular quartz
Wikipedia - Agaya Gangai -- Waterfall in India
Wikipedia - Agecroft Hall -- manor house
Wikipedia - Ageing -- Biologically degenerative process that is a deterioration and loss of function over time and leads to death
Wikipedia - Agenesis of the corpus callosum -- Birth defect of the development of the brain
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Wikipedia - A Gest of Robyn Hode -- Child ballad, Robin-Hood-tale
Wikipedia - Aggregated diamond nanorod -- Nanocrystalline form of diamond
Wikipedia - Aghnacally -- Townland in County Cavan, Ireland
Wikipedia - Agile Alliance
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Wikipedia - A Girl, a Guy and a Gob -- 1941 film by Richard Wallace
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Wikipedia - Agni (missile) -- Ballistic missile, India
Wikipedia - AgnM-DM-^W SimonaviM-DM-^MiM-EM-+tM-DM-^W -- Lithuanian balloonist
Wikipedia - Agnotology -- The study of culturally induced ignorance or doubt
Wikipedia - A God Against the Gods -- book by Allen Drury
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Wikipedia - A Grande Arte -- 1991 film directed by Walter Salles
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Wikipedia - Agritourism -- Agriculturally based operation or activity that brings visitors to a farm or ranch
Wikipedia - A group where we all pretend to be boomers -- Internet meme
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Wikipedia - Ahmedabad-Allahabad Weekly Superfast Express -- Train in India
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Wikipedia - A Hole in the Wall (1930 film) -- 1930 film
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Wikipedia - Airborne forces -- Military units, usually light infantry, set up to be moved by aircraft and "dropped" into battle
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Wikipedia - Airborne Launch Control System -- US Strategic Command platform for survivable launch control system for ballistic missile force
Wikipedia - Airborne transmission -- Disease caused by pathogens and transmitted through the air by small droplets or aerosols
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Wikipedia - Air Force Two -- Air traffic control call sign of any US Air Force aircraft carrying the vice president of the US
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Wikipedia - Allegany College of Maryland
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Wikipedia - Allegheny County belt system -- Allegheny County belt system
Wikipedia - Allegheny County, Pennsylvania
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Wikipedia - Allele frequency spectrum
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Wikipedia - Allen Grootboom -- Retired South African politician and psychologist
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Wikipedia - Allen Hawley -- American fundraising administrator
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Wikipedia - Allen H. Greenfield
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Wikipedia - Allen Holub
Wikipedia - Allen Hoskins -- American child actor
Wikipedia - Allenhouse Institute of Technology -- Engineering college in Uttar Pradesh, India
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Wikipedia - Allen Institute for Artificial Intelligence
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Wikipedia - Allen Institute for Cell Science -- Research institute based in Seattle, WA, USA
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Wikipedia - Allen Lanier -- American musician
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Wikipedia - Allen Neuringer
Wikipedia - Allen Newell Award for Research Excellence
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Wikipedia - Allens of Mayfair -- London's oldest butchers shop
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Wikipedia - Allen Telescope Array -- A radio telescope array
Wikipedia - Allen Thiele -- 5th Master Chief Petty Officer of the Coast Guard
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Wikipedia - Allentown, New Jersey -- Borough in Monmouth County, New Jersey, United States
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Wikipedia - Allery -- Commune in Hauts-de-France, France
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Wikipedia - All for a Girl (1916 film) -- 1916 film
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Wikipedia - Allied intervention in the Russian Civil War
Wikipedia - Allied invasion of Sicily -- 1943 military campaign of World War II on the island of Sicily, Italy
Wikipedia - Allied Irish Banks -- One of the four main commercial banks in Ireland, operating in multiple market segments
Wikipedia - Allied Joint Force Command Brunssum -- NATO command
Wikipedia - Allied Joint Force Command Naples
Wikipedia - Allied Land Command
Wikipedia - Allied logistics in the Kokoda Track campaign -- Allied logistics during WWII
Wikipedia - Allied Maritime Command
Wikipedia - Allied Masonic Degrees
Wikipedia - Allied naval bombardments of Japan during World War II -- Naval attacks on Japan by the Allies during World War II
Wikipedia - Allied-occupied Austria -- Post-World War II occupation of Austria
Wikipedia - Allied-occupied Germany -- post-World War II military occupation of Germany
Wikipedia - Allied Peoples Movement -- Political party in Nigeria
Wikipedia - Allied plans for German industry after World War II -- Overview of the plans by the Allies for Germany's industry after World War II
Wikipedia - Allied Plaza -- Building in Mong Kok, Hong Kong
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Wikipedia - Allied technological cooperation during World War II
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Wikipedia - Allie Goertz
Wikipedia - Allie Gonino -- American actress, singer and songwriter
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Wikipedia - Allie Hann-McCurdy -- Canadian ice dancer
Wikipedia - Alliene Brandon Webb -- American composer, singer, and teacher
Wikipedia - Allieres -- Commune in Occitanie, France
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Wikipedia - Allies of World War II
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Wikipedia - Allie X -- Canadian singer and songwriter
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Wikipedia - Alligator drum
Wikipedia - Alligator Effigy Mound -- Effigy mound in Granville, Ohio, United States
Wikipedia - Alligator (film) -- 1980 film by Lewis Teague
Wikipedia - Alligator hailensis -- Extinct species of alligator
Wikipedia - Alligatoridae -- family of crocodilians including alligators and caimans
Wikipedia - Alligator meat -- Meat from alligators that is for consumption
Wikipedia - Alligator mefferdi -- Extinct species of alligator
Wikipedia - Alligator (novel) -- 1962 parody novel
Wikipedia - Alligator River (North Carolina) -- Stream in North Carolina, USA
Wikipedia - Alligator snapping turtle -- Heaviest freshwater turtle in the world
Wikipedia - Alligator -- Genus of large reptiles
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Wikipedia - All I Have (song) -- 2002 single by Jennifer Lopez
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Wikipedia - All in a Night's Work (film) -- 1961 film
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Wikipedia - All India Catholic Union
Wikipedia - All India Chess Federation -- Administrative body for chess in India
Wikipedia - All India Conference of Indian Christians -- Indian ecumenical organisation
Wikipedia - All India Congress Committee -- Central decision-making assembly of the Indian National Congress party
Wikipedia - All India Forward Bloc -- Political party in India
Wikipedia - All India Institute of Ayurveda, Delhi -- Public medicine institution in New Delhi, India
Wikipedia - All India Institute of Hygiene and Public Health -- Health institute
Wikipedia - All India Institute of Medical Sciences, Bathinda -- Medical College and Hospital in Bathinda, Punjab
Wikipedia - All India Institute of Medical Sciences, Bibinagar -- Public medical college and hospital in Telangana, India
Wikipedia - All India Institute of Medical Sciences, Deoghar -- Public medical college and hospital in Jharkhand, India
Wikipedia - All India Institute of Medical Sciences, Kalyani -- Medical School & Hospital in Kalyani, West Bengal
Wikipedia - All India Institute of Medical Sciences, Mangalagiri -- A medical institute in India
Wikipedia - All India Institute of Medical Sciences, Nagpur -- Medical higher education institute in India
Wikipedia - All India Institute of Medical Sciences, New Delhi -- Medical School,Hospital and Public Medical Research University based in New Delhi,India
Wikipedia - All India Institute of Medical Sciences, Raebareli -- Medical College and Hospital based in Raebareli, India
Wikipedia - All India Institute of Medical Sciences, Rishikesh -- Medical institute in Uttarakhand, India
Wikipedia - All India Institutes of Medical Sciences -- university system in India
Wikipedia - All India Kisan Sabha
Wikipedia - All India Latchiya Dravida Munnetra Kazhagam -- Indian political party
Wikipedia - All India Majlis-e-Ittehadul Muslimeen -- Political party in India
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Wikipedia - All-India Muslim League -- Political party within British-ruled India
Wikipedia - All India Muslim Personal Law Board -- Indian non-government legal organization
Wikipedia - All India N.R. Congress -- Political party in India
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Wikipedia - All India Radio -- National public radio broadcaster of India
Wikipedia - All India Society for Electronics and Computer Technology -- Social enterprise providing education about computers to people in rural and semi-rural areas of India
Wikipedia - All India States Peoples' Conference
Wikipedia - All India Students Association -- Indian students organization
Wikipedia - All India Students Federation -- Student organisation in India
Wikipedia - All India Trinamool Congress -- Political party in India
Wikipedia - All India United Democratic Front -- Political party in India
Wikipedia - All-India Yadav Mahasabha -- caste-based organisation in India
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Wikipedia - Alline Bullock -- American songwriter
Wikipedia - All I Need (Air song) -- 1998 single by Air
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Wikipedia - All I Need (Jack Wagner song) -- 1984 single by Jack Wagner
Wikipedia - All I Need (Jesse Powell song) -- 1996 single by Jesse Powell
Wikipedia - All I Need (Radiohead song) -- 2009 single by Radiohead
Wikipedia - All I Need (The Temptations song) -- Song of The Temptations
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Wikipedia - All In (film) -- 1936 film
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Wikipedia - Allington Quarry -- Site of Special Scientific Interest in Kent, England
Wikipedia - All In (Lil Baby song) -- 2020 song by Lil Baby
Wikipedia - All in Love Is Fair (album) -- 1974 album by Nancy Wilson
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Wikipedia - All in My Head (Kosheen song) -- 2003 single by Kosheen
Wikipedia - All in One (film) -- 1938 short film
Wikipedia - All In (professional wrestling event) -- 2018 independent professional wrestling event
Wikipedia - All-in professional wrestling -- First wave of professional wrestling in the United Kingdom
Wikipedia - Allinson Chapman -- English cricketer and civil servant
Wikipedia - All in the Family (film) -- 1975 film
Wikipedia - All in the Family -- American television series
Wikipedia - All in the golden afternoon...
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Wikipedia - Alli Petra Pillai -- 1959 film
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Wikipedia - Alli Raani -- LllLegendary Tamil queen of the Sangakkalam
Wikipedia - All I Really Want (Alanis Morissette song) -- 1996 single by Alanis Morissette
Wikipedia - All I Really Want (Kim Lukas song) -- 1999 single by Kim Lukas
Wikipedia - All-Ireland -- Term referring to all of Ireland
Wikipedia - All Is at Stake -- 1932 film
Wikipedia - Allis-Chalmers Energy -- American oil services and equipment company
Wikipedia - Allis-Chalmers -- American industial machinery manufacturer
Wikipedia - All I See -- 2008 single by Kylie Minogue
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Wikipedia - All Is Full of Love -- 1999 single by Bjork
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Wikipedia - Allison Amend -- American novelist and short story writer
Wikipedia - Allison & Allison -- Architectural firm of James Edward Allison and his brother David Clark Allison
Wikipedia - Allison & Lillia -- 2008 anime television series
Wikipedia - Allison Anders -- American independent film director
Wikipedia - Allison Arieff -- American writer on design
Wikipedia - Allison Aubrey -- American journalist
Wikipedia - Allison Balfour
Wikipedia - Allison Ball -- American politician
Wikipedia - Allison Balson -- American actress, singer, and songwriter
Wikipedia - Allison Baver -- Short-track speed skater
Wikipedia - Allison Beckford
Wikipedia - Allison Brashear -- American neurologist
Wikipedia - Allison Brock -- American equestrian
Wikipedia - Allison Burnett -- Screenwriter, director, producer, novelist
Wikipedia - Allison > Busby
Wikipedia - Allison Cameron -- fictional character on the Fox medical drama House
Wikipedia - Allison Christine Johnson -- American vandal and neo-Nazi
Wikipedia - Allison Copening -- American politician
Wikipedia - Allison Cratchley -- Australian actress
Wikipedia - Allison Curbishley -- British athlete
Wikipedia - Allison Davis (television executive) -- Television executive
Wikipedia - Allison Davis
Wikipedia - Allison Druin -- American computer scientist
Wikipedia - Allison Finney -- American professional golfer
Wikipedia - Allison Fischer -- American singer and actress
Wikipedia - Allison Fisher
Wikipedia - Allison Flaxey -- Canadian curler
Wikipedia - Allison Fonte -- American actress and pianist
Wikipedia - Allison Ghler
Wikipedia - Allison Glazebrook -- Professor at Brock University
Wikipedia - Allison Gohler -- Chilean meteorologist
Wikipedia - Allison Gross -- Traditional song
Wikipedia - Allison Guyot -- Seamount in the Pacific Ocean
Wikipedia - Allison Hayes -- Actress, model
Wikipedia - Allison Hedge Coke
Wikipedia - Allison Henrich -- American mathematician
Wikipedia - Allison Holker -- American dancer (born 1988)
Wikipedia - Allison Hossack -- Canadian actress
Wikipedia - Allison Janney -- American actress
Wikipedia - Allison J. Doupe -- Canadian psychiatrist, biologist, and neuroscientist
Wikipedia - Allison Jolly -- American sailor
Wikipedia - Allison Jones (casting director) -- American casting director
Wikipedia - Allison Joy Haywood -- New Zealand planktonologist
Wikipedia - Allison Keith -- American actress
Wikipedia - Allison Kilkenny -- American journalist
Wikipedia - Allison Krause -- Student killed at Kent State University in 1970
Wikipedia - Allison K. Shaw -- American ecologist
Wikipedia - Allison Kurian -- American medical oncologist
Wikipedia - Allison > Lillia
Wikipedia - Allison Mack -- American actress
Wikipedia - Allison Madueke -- Nigerian politician
Wikipedia - Allison McGeer -- Canadian infectious disease specialist
Wikipedia - Allison Miller (drummer) -- American jazz drummer, composer and bandleader
Wikipedia - Allison Milner -- social epidemiologist
Wikipedia - Allison Miner -- American music manager
Wikipedia - Allison Model 250 -- Turboshaft aircraft engine
Wikipedia - Allison Moore -- Allison Moore
Wikipedia - Allison Munn -- Actress
Wikipedia - Allison Nelson -- American politician
Wikipedia - Allison Otto -- American documentary director
Wikipedia - Allison Pang -- American fantasy writer
Wikipedia - Allison Parrish -- Creative coder cited as "Best maker of poetry bots".
Wikipedia - Allison Pottinger -- American curler
Wikipedia - Allison Randal
Wikipedia - Allison Road -- 1994 single by Gin Blossoms
Wikipedia - Allison R. Palmer
Wikipedia - Allison Russo -- American politician from Ohio
Wikipedia - Allison Schulnik -- American painter, sculptor and filmmaker
Wikipedia - Allison Shreeve -- Australian windsurfer
Wikipedia - Allison Stanger -- American political scientist and academic
Wikipedia - Allison Steiner -- American scientist specializing in atmospheric chemistry
Wikipedia - Allison Stokke -- American pole vaulter
Wikipedia - Allison Strong -- American pop singer, songwriter and actress of stage, television and film
Wikipedia - Allison Sudradjat -- Australian public servant
Wikipedia - Allison Tolman -- American actress
Wikipedia - Allison Township, Lyon County, Iowa -- Township in Iowa, USA
Wikipedia - Allison Township, Osceola County, Iowa -- Township in Iowa, USA
Wikipedia - Allison Vest -- Canadian rock climber (born 1995)
Wikipedia - Allison Williams (actress) -- American actress and singer
Wikipedia - Allison Williams (reporter) -- American sportscaster
Wikipedia - Allison Winn Scotch
Wikipedia - All Is Possible in Granada (1954 film) -- 1954 film
Wikipedia - Allissa Richardson -- American journalist and college professor
Wikipedia - Allistatin -- Chemical compounds
Wikipedia - Allister Brimble -- British video game music composer
Wikipedia - Allister de Winter -- Australian cricketer and coach
Wikipedia - Allister Nalder -- New Zealand weightlifter
Wikipedia - Allister Sparks -- South African journalist
Wikipedia - Alliston Hornets -- Canadian junior ice hockey team
Wikipedia - Alliston -- Settlement in Simcoe County, Ontario
Wikipedia - All Is True -- 2018 film by Kenneth Branagh
Wikipedia - All Is Well (2015 film) -- 2015 film directed by Umesh Shukla
Wikipedia - All Is Well (2018 film) -- 2018 film
Wikipedia - Allisyn Ashley Arm -- American actress
Wikipedia - Alliteration
Wikipedia - Alli Thandha Vaanam -- 2001 film by Sreedhar Prasath
Wikipedia - Allium aciphyllum -- Species of plant
Wikipedia - Allium altoatlanticum -- Species of plant
Wikipedia - Allium amethystinum -- Species of plant
Wikipedia - Allium anatolicum -- Species of plant
Wikipedia - Allium anisopodium -- Species of plant
Wikipedia - Allium anisotepalum -- Species of plant
Wikipedia - Allium antalyense -- Species of plant
Wikipedia - Allium atropurpureum -- Species of plant
Wikipedia - Allium atroviolaceum -- species of plant in the family Amaryllidaceae
Wikipedia - Allium baluchistanicum -- Species of plant
Wikipedia - Allium beesianum -- Species of plant
Wikipedia - Allium blomfieldianum -- Species of plant
Wikipedia - Allium boissieri -- Species of plant
Wikipedia - Allium bornmuelleri -- Species of plant
Wikipedia - Allium borszczowii -- Species of plant
Wikipedia - Allium botschantzevii -- Species of plant
Wikipedia - Allium bourgeaui -- Species of plant
Wikipedia - Allium brachyodon -- Species of plant
Wikipedia - Allium brachyscapum -- Species of plant
Wikipedia - Allium brachyspathum -- Species of plant
Wikipedia - Allium bracteolatum -- Species of plant
Wikipedia - Allium brevicaule -- Species of plant
Wikipedia - Allium brevidens -- Species of plant
Wikipedia - Allium brevidentatum -- Species of plant
Wikipedia - Allium brevidentiforme -- Species of plant
Wikipedia - Allium brevipes -- Species of plant
Wikipedia - Allium breviradium -- Species of plant
Wikipedia - Allium breviscapum -- Species of plant
Wikipedia - Allium brussalisii -- Species of plant
Wikipedia - Allium bucharicum -- Species of plant
Wikipedia - Allium bungei -- Species of plant
Wikipedia - Allium caesioides -- Species of plant
Wikipedia - Allium caesium -- Species of plant
Wikipedia - Allium caespitosum -- Species of plant
Wikipedia - Allium calabrum -- Species of plant
Wikipedia - Allium callidyction -- Species of plant
Wikipedia - Allium calocephalum -- Species of plant
Wikipedia - Allium calyptratum -- species of plant in the family Amaryllidaceae
Wikipedia - Allium candolleanum -- Species of plant
Wikipedia - Allium capitellatum -- Species of plant
Wikipedia - Allium cappadocicum -- Species of plant
Wikipedia - Allium caput-medusae -- Species of plant
Wikipedia - Allium cardiostemon -- Species of plant
Wikipedia - Allium carinatum -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Allium carmeli -- species of plant in the family Amaryllidaceae
Wikipedia - Allium caroli-henrici -- Species of plant
Wikipedia - Allium cassium -- species of plant in the family Amaryllidaceae
Wikipedia - Allium castellanense -- Species of plant
Wikipedia - Allium cathodicarpum -- Species of plant
Wikipedia - Allium chalcophengos -- Species of plant
Wikipedia - Allium chalkii -- Species of plant
Wikipedia - Allium chamaespathum -- Species of plant
Wikipedia - Allium changduense -- Species of plant
Wikipedia - Allium chelotum -- Species of plant
Wikipedia - Allium chienchuanense -- Species of plant
Wikipedia - Allium chinense -- Edible species of plant native to China and Korea
Wikipedia - Allium chitralicum -- Species of plant
Wikipedia - Allium chloroneurum -- Species of plant
Wikipedia - Allium chlorotepalum -- Species of plant
Wikipedia - Allium chrysantherum -- Species of plant
Wikipedia - Allium chrysanthum -- Species of plant
Wikipedia - Allium chrysocephalum -- Species of plant
Wikipedia - Allium chychkanense -- Species of plant
Wikipedia - Allium circassicum -- Species of plant
Wikipedia - Allium consanguineum -- Species of plant
Wikipedia - Allium cornutum -- Species of plant
Wikipedia - Allium costatovaginatum -- Species of plant
Wikipedia - Allium crameri -- Species of plant
Wikipedia - Allium cristophii -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Allium croaticum -- Species of plant
Wikipedia - Allium crystallinum -- Species of plant
Wikipedia - Allium cucullatum -- Species of plant
Wikipedia - Allium cupuliferum -- Species of plant
Wikipedia - Allium curtum -- Species of plant
Wikipedia - Allium cyathophorum -- Species of plant
Wikipedia - Allium cyprium -- Species of plant
Wikipedia - Allium daghestanicum -- Species of plant
Wikipedia - Allium darwasicum -- Species of plant
Wikipedia - Allium dasyphyllum -- Species of plant
Wikipedia - Allium decaisnei -- Species of plant
Wikipedia - Allium deciduum -- Species of plant
Wikipedia - Allium dentigerum -- Species of plant
Wikipedia - Allium denudatum -- Species of plant
Wikipedia - Allium derderianum -- Species of plant
Wikipedia - Allium deserti-syriaci -- Species of plant
Wikipedia - Allium desertorum -- Species of plant
Wikipedia - Allium dictyoscordum -- Species of plant
Wikipedia - Allium dilatatum -- Species of plant
Wikipedia - Allium dinsmorei -- Species of plant
Wikipedia - Allium diomedeum -- Species of plant
Wikipedia - Allium dirphianum -- Species of plant
Wikipedia - Allium djimilense -- Species of plant
Wikipedia - Allium dodecadontum -- Species of plant
Wikipedia - Allium dodecanesi -- Species of plant
Wikipedia - Allium dolichomischum -- Species of plant
Wikipedia - Allium dolichostylum -- Species of plant
Wikipedia - Allium dolichovaginatum -- Species of plant
Wikipedia - Allium drepanophyllum -- Species of plant
Wikipedia - Allium durangoense -- Species of plant
Wikipedia - Allium egorovae -- Species of plant
Wikipedia - Allium eivissanum -- Species of plant
Wikipedia - Allium elburzense -- Species of plant
Wikipedia - Allium eldivanense -- Species of plant
Wikipedia - Allium ellisii -- Species of plant
Wikipedia - Allium enginii -- Species of plant
Wikipedia - Allium erdelii -- Species of plant
Wikipedia - Allium eremoprasum -- Species of plant
Wikipedia - Allium eriocoleum -- Species of plant
Wikipedia - Allium ertugrulii -- Species of plant
Wikipedia - Allium erubescens -- Species of plant
Wikipedia - Allium esfandiarii -- Species of plant
Wikipedia - Allium euboicum -- Species of plant
Wikipedia - Allium eugenii -- Species of plant
Wikipedia - Allium eulae -- Species of plant
Wikipedia - Allium eurotophilum -- Species of plant
Wikipedia - Allium eusperma -- Species of plant
Wikipedia - Allium exile -- Species of plant
Wikipedia - Allium fanjingshanense -- Species of plant
Wikipedia - Allium fantasmasense -- Species of plant
Wikipedia - Allium farctum -- Species of plant
Wikipedia - Allium fasciculatum -- Species of plant
Wikipedia - Allium favosum -- Species of plant
Wikipedia - Allium fedschenkoanum -- Species of plant
Wikipedia - Allium fedtschenkoi -- Species of plant
Wikipedia - Allium ferganicum -- Species of plant
Wikipedia - Allium fethiyense -- Species of plant
Wikipedia - Allium filidentiforme -- Species of plant
Wikipedia - Allium fistulosum -- Species of plant
Wikipedia - Allium flavellum -- Species of plant
Wikipedia - Allium forrestii -- Species of plant
Wikipedia - Allium franciniae -- Species of plant
Wikipedia - Allium fraseri -- Species of plant
Wikipedia - Allium frigidum -- Species of plant
Wikipedia - Allium fritschii -- Species of plant
Wikipedia - Allium funckiifolium -- Species of plant
Wikipedia - Allium gilgiticum -- Species of plant
Wikipedia - Allium gillii -- Species of plant
Wikipedia - Allium glumaceum -- Species of plant
Wikipedia - Allium goekyigitii -- Species of plant
Wikipedia - Allium goloskokovii -- Species of plant
Wikipedia - Allium gomphrenoides -- Species of plant
Wikipedia - Allium griffithianum -- Species of plant
Wikipedia - Allium grisellum -- Species of plant
Wikipedia - Allium guanxianense -- Species of plant
Wikipedia - Allium haemanthoides -- species of plant in the family Amaryllidaceae
Wikipedia - Allium henryi -- Species of plant
Wikipedia - Allium herderianum -- Species of plant
Wikipedia - Allium heteronema -- Species of plant
Wikipedia - Allium hookeri -- Species of plant
Wikipedia - Allium humile -- Species of plant
Wikipedia - Allium insubricum -- species of plant in the family Amaryllidaceae
Wikipedia - Allium jacquemontii -- Species of plant
Wikipedia - Allium jesdianum -- species of plant in the family Amaryllidaceae
Wikipedia - Allium kaschianum -- Species of plant
Wikipedia - Allium kermesinum -- Species of plant
Wikipedia - Allium korolkowii -- Species of plant
Wikipedia - Allium kysylkumi -- Species of plant
Wikipedia - Allium lagarophyllum -- Species of plant
Wikipedia - Allium lalesaricum -- Species of plant
Wikipedia - Allium lamondiae -- Species of plant
Wikipedia - Allium lasiophyllum -- Species of plant
Wikipedia - Allium lehmannianum -- Species of plant
Wikipedia - Allium lenkoranicum -- Species of plant
Wikipedia - Allium leptomorphum -- Species of plant
Wikipedia - Allium leucosphaerum -- Species of plant
Wikipedia - Allium libani -- species of plant in the family Amaryllidaceae
Wikipedia - Allium lilacinum -- Species of plant
Wikipedia - Allium linearifolium -- Species of plant
Wikipedia - Allium lipskyanum -- Species of plant
Wikipedia - Allium listera -- Species of plant
Wikipedia - Allium litvinovii -- Species of plant
Wikipedia - Allium longanum -- Species of plant
Wikipedia - Allium longicollum -- Species of plant
Wikipedia - Allium longifolium -- Species of plant
Wikipedia - Allium longipapillatum -- Species of plant
Wikipedia - Allium longiradiatum -- Species of plant
Wikipedia - Allium longisepalum -- Species of plant
Wikipedia - Allium longistylum -- Species of plant
Wikipedia - Allium longivaginatum -- Species of plant
Wikipedia - Allium lopadusanum -- Species of plant
Wikipedia - Allium loratum -- Species of plant
Wikipedia - Allium macleanii -- Species of wild onion
Wikipedia - Allium macrostemon -- Species of wild onion widespread across much of East Asia
Wikipedia - Allium macrum -- American species of wild onion native to the eastern and central parts of the US States of Oregon and Washington
Wikipedia - Allium mairei -- Species of plant
Wikipedia - Allium maowenense -- Species of plant
Wikipedia - Allium maraschicum -- Species of plant
Wikipedia - Allium micranthum -- Species of plant
Wikipedia - Allium moderense -- Species of plant
Wikipedia - Allium mongolicum -- Asian species of wild onion native to Mongolia, Inner Mongolia, Tuva, Kazakhstan, and parts of China
Wikipedia - Allium monophyllum -- Species of plant
Wikipedia - Allium montibaicalense -- Species of plant
Wikipedia - Allium mozaffarianii -- Species of plant
Wikipedia - Allium myrianthum -- Species of plant
Wikipedia - Allium najafdaricum -- Species of plant
Wikipedia - Allium nanodes -- Species of plant
Wikipedia - Allium neapolitanum -- Species of plant
Wikipedia - Allium nemrutdaghense -- Species of plant
Wikipedia - Allium nevsehirense -- Species of plant
Wikipedia - Allium nevskianum -- Species of plant
Wikipedia - Allium noeanum -- Species of plant
Wikipedia - Allium notabile -- Species of plant
Wikipedia - Allium nuristanicum -- Species of plant
Wikipedia - Allium ochotense -- Species of plant
Wikipedia - Allium oleraceum -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Allium oliganthum -- Species of plant
Wikipedia - Allium olivieri -- Species of plant
Wikipedia - Allium oltense -- Species of plant
Wikipedia - Allium olympicum -- Species of plant
Wikipedia - Allium omeiense -- Species of plant
Wikipedia - Allium opacum -- Species of plant
Wikipedia - Allium ophiophyllum -- Species of plant
Wikipedia - Allium optimae -- Species of plant
Wikipedia - Allium oreodictyum -- Species of plant
Wikipedia - Allium oreophiloides -- Species of plant
Wikipedia - Allium oreophilum -- Species of plant
Wikipedia - Allium oreoprasoides -- Species of plant
Wikipedia - Allium oreoprasum -- Species of plant
Wikipedia - Allium oreoscordum -- Species of plant
Wikipedia - Allium oreotadzhikorum -- Species of plant
Wikipedia - Allium orestis -- Species of plant
Wikipedia - Allium orientoiranicum -- Species of plant
Wikipedia - Allium ovalifolium -- Species of plant
Wikipedia - Allium ownbeyi -- Species of plant
Wikipedia - Allium paepalanthoides -- Species of plant
Wikipedia - Allium palentinum -- Species of plant
Wikipedia - Allium pamiricum -- Species of plant
Wikipedia - Allium pangasicum -- Species of plant
Wikipedia - Allium paniculatum subsp. obtusiflorum -- Species of plant
Wikipedia - Allium panjaoense -- Species of plant
Wikipedia - Allium papillare -- Species of plant
Wikipedia - Allium paradoxum -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Allium parnassicum -- Species of plant
Wikipedia - Allium parvulum -- Species of plant
Wikipedia - Allium pentadactyli -- Species of plant
Wikipedia - Allium peroninianum -- Species of plant
Wikipedia - Allium pervestitum -- Species of plant
Wikipedia - Allium petri -- Species of plant
Wikipedia - Allium phanerantherum -- Species of plant
Wikipedia - Allium platakisii -- Species of plant
Wikipedia - Allium platyspathum -- Species of plant
Wikipedia - Allium plurifoliatum -- Species of plant
Wikipedia - Allium ponticum -- Species of plant
Wikipedia - Allium popovii -- Species of plant
Wikipedia - Allium potosiense -- Species of plant
Wikipedia - Allium przewalskianum -- Species of plant
Wikipedia - Allium pseudocalyptratum -- Species of plant
Wikipedia - Allium pseudoflavum -- Species of plant
Wikipedia - Allium pseudofraseri -- Species of plant
Wikipedia - Allium pseudojaponicum -- Species of plant
Wikipedia - Allium pseudosenescens -- Species of plant
Wikipedia - Allium pseudostamineum -- Species of plant
Wikipedia - Allium pseudostrictum -- Species of plant
Wikipedia - Allium pseudowinklerianum -- Species of plant
Wikipedia - Allium pueblanum -- Species of plant
Wikipedia - Allium pumilum -- Species of plant
Wikipedia - Allium punctum -- Species of plant
Wikipedia - Allium purpureoviride -- Species of plant
Wikipedia - Allium pustulosum -- Species of plant
Wikipedia - Allium ramosum -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Allium rausii -- Species of plant
Wikipedia - Allium rechingeri -- Species of plant
Wikipedia - Allium reconditum -- Species of plant
Wikipedia - Allium regelianum -- Species of plant
Wikipedia - Allium roborowskianum -- Species of plant
Wikipedia - Allium rothii -- Species of plant
Wikipedia - Allium roylei -- Species of plant
Wikipedia - Allium rude -- Species of plant
Wikipedia - Allium rupicola -- Species of plant
Wikipedia - Allium sacculiferum -- Species of plant
Wikipedia - Allium sairamense -- Species of plant
Wikipedia - Allium scaberrimum -- Species of plant
Wikipedia - Allium senescens -- Species of plant
Wikipedia - Allium sikkimense -- Species of plant
Wikipedia - Allium sinaiticum -- species of plant in the family Amaryllidaceae
Wikipedia - Allium sindjarense -- species of plant in the family Amaryllidaceae
Wikipedia - Allium siphonanthum -- Species of plant
Wikipedia - Allium songpanicum -- Species of plant
Wikipedia - Allium spirale -- Species of plant
Wikipedia - Allium spurium -- Species of plant
Wikipedia - Allium stamineum -- species of plant in the family Amaryllidaceae
Wikipedia - Allium staticiforme -- Species of onion native to Greece and western Turkey, including the islands of the Aegean Sea
Wikipedia - Allium stocksianum -- Species of plant
Wikipedia - Allium subangulatum -- Species of plant
Wikipedia - Allium taishanense -- Species of plant
Wikipedia - Allium tekesicola -- Species of plant
Wikipedia - Allium tel-avivense -- Species of plant
Wikipedia - Allium tenuicaule -- Species of plant
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Wikipedia - Allium tubiflorum -- Species of plant
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Wikipedia - Allomorph
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Wikipedia - Anna Maria Hall -- Irish novelist
Wikipedia - Annandale and Eskdale -- committee area in Dumfries and Galloway, Scotland
Wikipedia - Annan, Dumfries and Galloway
Wikipedia - Anna of Wallachia, Empress of Serbia
Wikipedia - Annapolis Farewell -- 1935 film by Alexander Hall
Wikipedia - Anna Rose O'Sullivan -- English ballet dancer
Wikipedia - Anna Slunga-Tallberg -- Finnish sailor
Wikipedia - Anna Tsygankova -- Russian ballet dancer
Wikipedia - Anna Valle -- Italian actress
Wikipedia - Anna Wallentheim -- Swedish politician
Wikipedia - Anna Wijk -- Swedish floorball player
Wikipedia - Ann Batten Cristall
Wikipedia - Ann Clwyd -- Welsh Labour politician, MP for Cynon Valley
Wikipedia - Anne Allison -- Professor of cultural anthropology
Wikipedia - Anne and Janneton Auretti -- 18th-century French ballerinas
Wikipedia - Anne Dallas Dudley
Wikipedia - Anne Elizabeth Ball -- Irish botanist, algologist, and botanical illustrator
Wikipedia - Anne Gallagher -- Australian lawyer and activist
Wikipedia - Anne Hall -- American diplomat
Wikipedia - Anne Heaton (ballet dancer) -- British ballerina
Wikipedia - Anneli Alhanko -- Swedish ballet dancer and actress
Wikipedia - Anne Mandall Johnson -- Infectious disease epidemiologist
Wikipedia - Anne Marie Palli -- French professional golfer
Wikipedia - Anne McAllister (speech therapist) -- (1892-1983), Scottish speech therapist and teacher
Wikipedia - Anne Pigalle -- French singer and musician
Wikipedia - Annesley Hall, Nottinghamshire -- Grade II listed country house in Nottinghamshire, England
Wikipedia - Annette Allcock -- English artist
Wikipedia - Anne Vallayer-Coster -- French painter
Wikipedia - Anne Vallee -- Canadian biologist
Wikipedia - Anne Valliant Burnett Tandy -- American heiress, rancher, horsebreeder, philanthropist and art collector
Wikipedia - Anne Westfall -- American game programmer and software developer
Wikipedia - Anne Whateley -- Woman alleged to have been the intended wife of Shakespeare
Wikipedia - Ann Hampton Callaway -- American singer
Wikipedia - Annie (1999 film) -- 1999 American musical comedy-drama film by Rob Marshall
Wikipedia - Annie Hall (high sheriff) -- British businesswoman
Wikipedia - Annie Hall -- 1977 film by Woody Allen
Wikipedia - Annie McCall -- English doctor
Wikipedia - Annie Rialland -- French linguist (b. 1948)
Wikipedia - Annie Wallace -- Scottish actress
Wikipedia - Annika Hallin -- Swedish actress
Wikipedia - Anning Smith Prall -- American politician
Wikipedia - Annisteen Allen -- American singer
Wikipedia - Ann Kendall -- British archaeologist
Wikipedia - Ano Liosia Olympic Hall -- Sporting arena
Wikipedia - Anolis allisoni -- Species of reptile
Wikipedia - Anonymous birth -- Legal concept allowing women to anonymously give birth and give the baby up for adoption
Wikipedia - Anonymous recursion -- Recursion without calling a function by name
Wikipedia - Another Suitcase in Another Hall -- 1977 single by Barbara Dickson
Wikipedia - Ansgar the Staller -- English nobleman, c. 1025-1085
Wikipedia - Ansley Mall -- Shopping mall in Atlanta, Georgia, United States
Wikipedia - Anson Allen -- American businessman and politician
Wikipedia - AN/SPY-1 -- Electronically scanned radar system
Wikipedia - AN/SPY-3 -- Electronically scanned radar system
Wikipedia - ANSR Consulting -- Consulting firm based in Dallas, Texas, US and operating in India
Wikipedia - Ante Anin -- German architect originally from Croatia
Wikipedia - Antelope Valley College -- community college in Lancaster, California
Wikipedia - Antelope Valley Conservancy -- Public-benefit corporation in California
Wikipedia - Antelope Valley Line -- Metrolink commuter rail line linking Downtown Los Angeles to Northern Los Angeles County
Wikipedia - Antelope Valley Mall -- Shopping mall in Palmdale, California
Wikipedia - Antelope Valley Solar Ranch -- Photovoltaic power plant in Antelope Valley, California
Wikipedia - Antelope Valley -- Valley in Southern California
Wikipedia - Anterior segment of eyeball -- Front third of the eye
Wikipedia - Antero Alli
Wikipedia - Anthemius of Tralles
Wikipedia - Anthology of the Patriarchal Hall
Wikipedia - Anthony Adrian Allen (entomologist)
Wikipedia - Anthony Adrian Allen
Wikipedia - Anthony Allaire -- police detective
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Wikipedia - Anthony F. C. Wallace
Wikipedia - Anthony Hallam
Wikipedia - Anthony Mangnall -- British Conservative politician
Wikipedia - Anthony Michael Hall -- American actor, producer and director
Wikipedia - Anthony Nuttall -- 20th/21st-century English literary critic and academic
Wikipedia - Anthony Valletta -- Maltese Natrulist
Wikipedia - Anthony Wall -- English golfer
Wikipedia - Anthopleura ballii -- Species of cnidarian
Wikipedia - Anthracite -- A hard, compact variety of coal that has a submetallic luster
Wikipedia - Anthropic principle -- Philosophical premise that all scientific observations presuppose a universe compatible with the emergence of sentient organisms that make those observations
Wikipedia - Anthurium crystallinum -- Species of plant
Wikipedia - Anti-ballistic missile -- Surface-to-air missile designed to counter ballistic missiles
Wikipedia - Anti-fog -- Chemicals that prevent the condensation of water as small droplets on a surface
Wikipedia - Anti-IL-6 -- Drugs to suppress IL-6 signalling
Wikipedia - Anti-jock movement -- Cyber-movement whose goal is to challenge the perceived cultural dominance of institutionalized competitive sports
Wikipedia - Antiochian Orthodox Archdiocese of Australia, New Zealand, and All Oceania
Wikipedia - Antiparticle -- Small localized object; a rare type of matter
Wikipedia - Antipope Callixtus III
Wikipedia - Anti-Qing sentiment -- A sentiment principally held in China against Manchu rule during the Qing dynasty
Wikipedia - Anti-Racist Alliance -- UK-based anti-racist organisation
Wikipedia - Antisemitism in the UK Labour Party -- Allegations of antisemitism
Wikipedia - Anti-siphoning law -- Law to prevent pay-TV monopoly over broadcasting culturally significant events
Wikipedia - Antispila metallella -- Species of moth
Wikipedia - Anti-submarine mortar -- Naval weapon type for launching small depth charges against submarines
Wikipedia - Antitheism -- Opposition to theism, and usually to religion
Wikipedia - Anti urination devices in Norwich -- Hostile architecture installed in the 19th century
Wikipedia - Antoine Charles Louis de Lasalle -- French cavalry general
Wikipedia - Antoine de Paule -- 56th Grand Master of the Knights Hospitaller
Wikipedia - Antoine Galland
Wikipedia - Antoinette Sibley -- British ballerina
Wikipedia - Anton Dohrn Seamount -- A guyot in the Rockall Trough in the northeast Atlantic
Wikipedia - Anton Dolin -- Ballet dancer and choreographer (1904-1983)
Wikipedia - Antonieta Galleguillos -- Chilean judoka
Wikipedia - Antonietta Dell'Era -- Italian ballet dancer
Wikipedia - Antonine Wall -- Defensive fortification in Roman Britain
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Wikipedia - Antonio Caballero y Gongora -- Catholic bishop
Wikipedia - Antonio Calloni -- Brazilian actor
Wikipedia - Antonio Cavallucci
Wikipedia - Antonio Cotoner y Vallobar -- Nuncio, or extraordinary Ambassador of the Studium generale of Majorca to Philip's II Royal court in Madrid
Wikipedia - Antonio della Valle -- Italian zoologist
Wikipedia - Antonio Gallina -- Argentine judoka
Wikipedia - Antonio Monticini -- Italian choreographer, ballet dancer, and composer
Wikipedia - Antonio Raffaele Calliano -- Italian painter
Wikipedia - Antonio Valladolid Rodriguez -- Mexican politician
Wikipedia - Antonio Vallisneri
Wikipedia - Anton Pann -- Wallachian composer & musicologist
Wikipedia - Antony Worrall Thompson -- English restaurateur and celebrity chef
Wikipedia - Antti KalliomM-CM-$ki -- Finnish athlete, politician
Wikipedia - Anudi, Gauribidanur -- Village in Chickballpur District
Wikipedia - An Unfinished Life -- 2005 film by Lasse Hallstrom
Wikipedia - Anupallavi (film) -- 1979 film
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Wikipedia - Anxiolytic -- Class of medications used to alleviate anxiety
Wikipedia - ANZAC Cove -- Cove on the Gallipoli peninsula in Turkey
Wikipedia - An Zhongxin -- Chinese softball player
Wikipedia - A. Oakey Hall
Wikipedia - Aonghus Callanan -- Irish sportsman
Wikipedia - Aonghus McAnally -- Irish broadcaster, entertainer and billiards player
Wikipedia - Aontu -- All-Ireland political party
Wikipedia - Aorist -- Verb form that usually expresses perfective aspect and refers to past events
Wikipedia - Aortic dissection -- Injury to the innermost layer of the aorta allows blood to flow between the layers of the aortic wall, forcing the layers apart
Wikipedia - Aortic valvuloplasty -- Widening of a stenotic aortic valve using a balloon catheter inside the valve
Wikipedia - Aosta Valley
Wikipedia - Ap and Bp stars -- Chemically peculiar stars of types A and B
Wikipedia - Apatema mediopallidum -- Species of moth
Wikipedia - Apatema whalleyi -- Species of moth
Wikipedia - A Perfect Crime -- 1921 film by Allan Dwan
Wikipedia - Aperitif and digestif -- Alcoholic drink normally served before or after a meal
Wikipedia - Aperture (botany) -- Areas on the walls of a pollen grain, where the wall is thinner and/or softer
Wikipedia - Apex Town Hall (historic) -- Historic town hall in Apex, North Carolina
Wikipedia - Aphrocallistidae -- A family of hexactinellid sponges
Wikipedia - Apkallu -- Seven demi-gods associated with human wisdom
Wikipedia - A Place to Call Home (1970 film) -- |1970 drama film directed by Wu Jiaxiang
Wikipedia - A Place to Call Home (season 5) -- Season of television series
Wikipedia - A Pleasant Ballad of Tobias -- English ballad
Wikipedia - A Pleasant New Song Betwixt a Sailor and his Love -- English Broadside Ballad
Wikipedia - APL syntax and symbols -- Used specifically to write programs in the APL programming language
Wikipedia - Apollo 18 (film) -- 2011 science fiction horror film by Gonzalo Lopez-Gallego
Wikipedia - Apollo (ballet)
Wikipedia - ApolloCon -- Science fiction convention held annually in Houston, Texas
Wikipedia - Apollo Music Hall -- Popular music venue in London, UK, 1854 - 1871
Wikipedia - Apollon Patras Indoor Hall -- Sports arean in Patras, Greece
Wikipedia - Aposematism -- |Honest signalling of an animal's powerful defences
Wikipedia - Appalachian Spring -- Musical composition and ballet by Aaron Copland
Wikipedia - Appallagoda Ambalama -- Traditional resting place in Sri Lanka
Wikipedia - Appeal to flattery -- Fallacy in which a person uses flattery, excessive compliments, in an attempt to win support for their side
Wikipedia - Appeal to probability -- Type of fallacy
Wikipedia - Appendix (anatomy) -- Blind-ended tube connected to the cecum, from which it develops embryologically
Wikipedia - Appias indra -- Small butterfly of the Family Pieridae
Wikipedia - Appias lalage -- Small butterfly of the family Pieridae
Wikipedia - App Installer
Wikipedia - Appius Annius Gallus -- 1st century AD Roman senator and general
Wikipedia - Apple Pay -- Mobile payment and digital wallet service
Wikipedia - Apple Valley High School (Minnesota) -- High school in Apple Valley, Minnesota
Wikipedia - Apple Wallet
Wikipedia - Apple Worldwide Developers Conference -- Conference held annually in California, United States by Apple Inc.
Wikipedia - Application firewall -- Layer 7/application layer network security system
Wikipedia - Application-level gateway -- Security component that augments a firewall or NAT employed in a computer network
Wikipedia - Applied Organometallic Chemistry -- Peer-reviewed scientific journal
Wikipedia - Appointment scheduling software -- Software that allows the management of appointments and booking
Wikipedia - Apportionment (politics) -- Process of allocating the political power of a set of constituent voters among their representatives in a deliberative body
Wikipedia - Appropriate technology -- Technological choice and application that is small-scale, decentralized, labor-intensive, energy-efficient, environmentally sound, and locally autonomous
Wikipedia - A Predicament -- Short story by Edgar Allan Poe
Wikipedia - APRS Calling -- Brevity code used via APRS to request communications elsewhere
Wikipedia - Aquacare Halen -- Belgian volleyball club
Wikipedia - Aqua omnium florum -- all-flower water
Wikipedia - Aquatic animal -- Animal which lives in the water for most or all of its lifetime
Wikipedia - Aquatic sill -- A sea floor barrier of relatively shallow depth restricting water movement between oceanic basins
Wikipedia - Arabesque (ballet position)
Wikipedia - Arabesque (ballet)
Wikipedia - Arabic miniature -- Small paintings on paper
Wikipedia - Arab states-Israeli alliance against Iran -- Political alliance in West Asia
Wikipedia - Arachnophobia (film) -- 1990 film directed by Frank Marshall
Wikipedia - Ara Gallant -- American photographer
Wikipedia - Arago telescope -- Telescope at Paris Observatory, installed in 1857
Wikipedia - A Rainy Day in New York -- 2019 film by Woody Allen
Wikipedia - Arakkallan Mukkalkkallan -- 1974 film
Wikipedia - Aralle-Tabulahan language -- Austronesian language spoken in Sulawesi, Indonesia
Wikipedia - Aralumallige Parthasarathy -- Indian writer
Wikipedia - Aramaic original New Testament theory -- Belief that the Christian New Testament was originally written in Aramaic.
Wikipedia - Aram Van Ballaert -- Belgian guitarist and composer
Wikipedia - Aran Bell -- American ballet dancer
Wikipedia - A Random Walk Down Wall Street -- 1973 book by Burton Malkiel
Wikipedia - Aras Valley campaign -- Campaign in the 2020 Nagorno-Karabakh war
Wikipedia - Aravalli Range -- Mountain range in western India
Wikipedia - Arborloo -- A simple type of composting toilet in which feces are collected in a shallow pit and a tree is later planted in the full pit
Wikipedia - Arbor press -- Small hand-operated machine tool
Wikipedia - Arcade Independence Square -- Shopping mall in Sri Lanka
Wikipedia - Arcata Ball Park -- Stadium in Arcata, California, USA
Wikipedia - ARC Gallery -- Artists' cooperative in Chicago, IL, US
Wikipedia - Archaeometallurgy
Wikipedia - Archery at the 1920 Summer Olympics - Individual fixed small bird -- Archery at the Olympics
Wikipedia - Archery at the 1920 Summer Olympics - Team fixed small bird -- Archery at the Olympics
Wikipedia - Archibald Corbett, 1st Baron Rowallan -- British politician
Wikipedia - Archibald Cornwall -- Officer of Edinburgh's baillie court executed for treason
Wikipedia - Archibald Macallum
Wikipedia - Archicortex -- Phylogenetically oldest part of the cerebral cortex or pallium
Wikipedia - Archie Marshall (speed skater) -- British speed skater
Wikipedia - Archie Marshall -- British politician
Wikipedia - Architects' Alliance of Ireland
Wikipedia - ArchitectsAlliance -- Toronto-based architectural firm
Wikipedia - Architectural decision -- Software design decisions that address architecturally significant requirements
Wikipedia - Arch of Caracalla (Djemila) -- 3rd-century Roman triumphal arch at Djemila in Algeria (Cuicul)
Wikipedia - ArcLight (biology) -- Genetically-encoded voltage indicator
Wikipedia - Arctic Rally -- Finland rally competition
Wikipedia - Arden Fair -- Mall in Sacramento, California
Wikipedia - Arden: The World of Shakespeare -- 21st-century partially complete educational computer game
Wikipedia - Arden Valley Road -- Highway in New York
Wikipedia - Area code 209 -- Area code of north Central Valley, California
Wikipedia - Area code 307 -- Area code for all of Wyoming, United States
Wikipedia - Area code 480 -- Area code in the East Valley of Phoenix, Arizona
Wikipedia - Area code 605 -- Area code for all of South Dakota, United States
Wikipedia - Area code 626 -- Area code for the San Gabriel Valley of California
Wikipedia - Area code 701 -- Area code for all of North Dakota, United States
Wikipedia - Area code 917 -- Area code that serves all five boroughs of New York City
Wikipedia - Area code 940 -- Area code for Wichita Falls and Denton, Texas, United States
Wikipedia - Area codes 208 and 986 -- Area codes for all of Idaho, United States
Wikipedia - Area codes 214, 469, 972, and 945 -- Area codes for Dallas, Texas, United States
Wikipedia - Are All Men Alike? -- 1920 film
Wikipedia - Are All Men Pedophiles? -- 2012 documentary film by Jan-Willem Breure
Wikipedia - Arecomici -- Gallic tribe
Wikipedia - Arena Football League
Wikipedia - Aren't We All? (film) -- 1932 film
Wikipedia - Arequipa-Antofalla -- A basement unit underlying the central Andes in northwestern Argentina, western Bolivia, northern Chile and southern Peru
Wikipedia - Argentine Love -- 1924 film by Allan Dwan
Wikipedia - Argentines -- People of the country of Argentina or who identify as culturally Argentine
Wikipedia - Argentium sterling silver -- Brand of tarnish-resistant silver alloys
Wikipedia - Arghavan Salles -- American surgeon
Wikipedia - Argument from authority -- Logical fallacy of using a high-status figure's belief as evidence in an argument
Wikipedia - Argument from fallacy -- The fallacy that, since an argument contains a logical fallacy, its conclusion must be false
Wikipedia - Argument from ignorance -- Logical fallacy that, since proposition has not yet been proven false, it must be true
Wikipedia - Argument from incredulity -- Informal logical fallacy
Wikipedia - Argument to moderation -- Informal fallacy which asserts that the truth can be found as a compromise between two opposite positions
Wikipedia - Argumentum ad populum -- Fallacy of claiming the majority is always correct
Wikipedia - Argus Leader -- Newspaper published in Sioux Falls, South Dakota
Wikipedia - Argyrochosma pallens -- Species of fern in the family Pteridaceae
Wikipedia - Ariana University Women's Volleyball -- Tunisian volleyball club
Wikipedia - Arie Cornelis Brokking -- Dutch volleyball coach
Wikipedia - Ariel Salleh
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Wikipedia - Arina Sobakina -- Russian ballerina and stage actress
Wikipedia - Aris T. Allen -- American politician
Wikipedia - Aristeidis Metallinos -- Greek sculptor
Wikipedia - Aristide Cavallari
Wikipedia - Aristotelia chilensis -- tree native to Chile bearing small purple-black berries
Wikipedia - Arizona Falls -- Waterfall, park, and powerplant in Phoenix, Arizona
Wikipedia - Arkle Challenge Trophy -- Steeplechase horse race in Britain
Wikipedia - ARkStorm -- Hypothetical but scientifically realistic megastorm scenario
Wikipedia - Arlekino i drugiye -- 1979 studio album by Alla Pugacheva
Wikipedia - Arlekino -- 1975 song with lyrics by Emil Dimitrov, Boris Barkas performed by Alla Pugacheva
Wikipedia - Arlington Hall -- Historic building in Virginia
Wikipedia - Arlon-Marche-en-Famenne-Bastogne-NeufchM-CM-"teau-Virton (Walloon Parliament constituency) -- Political subdivision in Belgium
Wikipedia - ArmaLite -- American small arms engineering company
Wikipedia - A R Mallick -- Bangladeshi historian and educationist
Wikipedia - Armand Jean d'Allonville -- French noble
Wikipedia - Armando Valles -- Mexican gymnast
Wikipedia - Armando Walle -- Texas politician
Wikipedia - Arman-Marshall Silla -- Belarusian taekwondo practitioner
Wikipedia - Armchair warrior -- A pejorative term that alludes to verbally fighting from the comfort of one's living room
Wikipedia - ArM-CM-*te -- A narrow ridge of rock which separates two valleys
Wikipedia - Armed merchantman -- Merchant ship equipped with guns, usually for defensive purposes, either by design or after the fact
Wikipedia - Armillaria gallica -- Species of fungus in the family Physalacriaceae
Wikipedia - Armistice of 11 November 1918 -- Armistice during First World War between Allies and Germany
Wikipedia - Armoricani -- Gallic tribe
Wikipedia - Arms of alliance -- heraldic term to denote alliances by marriage
Wikipedia - Army Ballistic Missile Agency
Wikipedia - Army Hall (Sarajevo) -- Building in Sarajevo, Bosnia and Herzegovina
Wikipedia - Arnaldo Jimenez Valle -- Puerto Rican politician
Wikipedia - Arnaldo Morales -- Puerto Rican installation artist
Wikipedia - Arnaud des Pallieres -- French film director
Wikipedia - Arnau Roger de Pallars -- bishop of Urgell
Wikipedia - Arndis Halla -- Icelandic operatic soprano
Wikipedia - Arno Allan Penzias
Wikipedia - Arnold Allen (fighter) -- English MMA fighter
Wikipedia - Arnold Allen -- American instructor, public speaker, and writer
Wikipedia - Arnold Field (Tennessee) -- Airport in Halls, Tennessee, United States
Wikipedia - Arnold Wall -- New Zealand university professor, philologist, poet, mountaineer, botanist, writer, radio broadcaster (1869-1966)
Wikipedia - A Rockin' Good Way (to Mess Around and Fall in Love) -- Single
Wikipedia - A Romance of Happy Valley -- 1919 film
Wikipedia - A. Ronald Gallant
Wikipedia - Aroostook Valley Country Club -- Golf course on the Canada-US border near Fort Fairfield, Maine, and Perth-Andover, New Brunswick
Wikipedia - Around a Small Mountain -- 2009 film
Wikipedia - Around the World (1943 film) -- 1943 American comedy film produced and directed by Allan Dwan
Wikipedia - Arracacha -- Root vegetable originally from the Andes
Wikipedia - Arrack -- Distilled alcoholic drink typically produced in South and Southeast Asia
Wikipedia - Array DBMS -- System that provides database services specifically for arrays
Wikipedia - Arrest of Dominic Hall and Louis Louaillier -- Arrest of Dominic Hall and Louis Louaillier by Andrew Jackson
Wikipedia - Arrest -- The act of apprehending a person and taking them into custody, usually because they have been suspected of committing or planning a crime
Wikipedia - Arrowhead Towne Center -- Shopping mall in Glendale, Arizona, United States
Wikipedia - Arroyo Conejo -- Creek in the Conejo Valley, California
Wikipedia - Arsenio Hall -- American actor, comedian and television host
Wikipedia - Arsen Ninotsmindeli -- Georgian calligrapher
Wikipedia - Artaballabha Mohanty -- Indian writer, literary critique (1887-1969)
Wikipedia - Artaine Castle Shopping Centre -- Small suburban facility, northern Dublin, Ireland
Wikipedia - Art Alive Art Gallery -- Art gallery in Panchsheel Park, New Delhi
Wikipedia - Art Almanac -- Australian monthly print and internet guide to galleries, art news and awards established 1974
Wikipedia - Art Directors Guild Hall of Fame -- List for Art Directors Guild Hall of Fame
Wikipedia - Artemi Rallo Lombarte -- Spanish politician
Wikipedia - Artemisia Gallery -- Chicagoan alternative exhibition space and women's cooperative
Wikipedia - Arteriolar vasodilator -- Substance or medication that preferentially dilates arterioles
Wikipedia - Arteriotomy -- Medical term for an opening or cut of an artery wall
Wikipedia - Art Gallery of Southwestern Manitoba -- Art museum in Manitoba, Canada
Wikipedia - Art gallery problem
Wikipedia - Art gallery
Wikipedia - Arthrobacter crystallopoietes -- Species of Arthrobacter bacterium
Wikipedia - Arthur Allardt -- American actor
Wikipedia - Arthur Allen Casselman -- Canadian politician
Wikipedia - Arthur Allen (died 1558) -- English politician
Wikipedia - Arthur Allen (general) -- Australian Army general
Wikipedia - Arthur Allers -- Norwegian sailor
Wikipedia - Arthur & Allan Morris Field -- Soccer stadium in Brisbane, Australia
Wikipedia - Arthur Augustus Allen
Wikipedia - Arthur Buxton -- Rector of All Souls Church
Wikipedia - Arthur Calder-Marshall -- English novelist, essayist, critic, memoirist and biographer
Wikipedia - Arthur Callender -- English Egyptologist and engineer
Wikipedia - Arthur Cornwallis Madan -- British linguist and Anglican missionary
Wikipedia - Arthur Dale Trendall
Wikipedia - Arthur David Hall III
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Wikipedia - Arthur Ernest Morgan -- First Chairman, Tennessee Valley Authority
Wikipedia - Arthur Hallam -- English poet
Wikipedia - Arthur Hall (English politician) -- English courtier and translator
Wikipedia - Arthur Halligan -- New Zealand hurdler
Wikipedia - Arthur Henry Dallimore -- New Zealand Pentecostal minister and British-Israelite
Wikipedia - Arthur Hill Hassall
Wikipedia - Arthur Iberall -- American physicist
Wikipedia - Arthur L. Hall -- American choreographer
Wikipedia - Arthur Percy Swallow -- Canadian politician
Wikipedia - Arthur Verrall
Wikipedia - Arthur Wallace Peach -- American pooet and Vermont historian
Wikipedia - Arthur Wallace (politician) -- Australian politician
Wikipedia - Arthur Wallace Skrine -- British colonial governor
Wikipedia - Arthur Wallis (Bible teacher) -- Itinerant Bible teacher and author
Wikipedia - Arthur Weigall
Wikipedia - Arthur Wilson (crystallographer) -- Canadian crystallographer (1914-1995)
Wikipedia - Article 48 (Weimar Constitution) -- Article of the Weimar Constitution allowed Chancellor Adolf Hitler, with decrees issued by President Paul von Hindenburg, to create a totalitarian dictatorship after the Nazi Party's rise to power in the early 1930s.
Wikipedia - Articles of Agreement (cricket) -- First formally agreed rules in cricket
Wikipedia - Articularis genus muscle -- Small skeletal muscle
Wikipedia - Articulated Wall -- Outdoor sculpture in Denver, Colorado
Wikipedia - Artie Shaw: Time Is All You've Got -- 1986 film directed by Brigitte Berman
Wikipedia - Artificial gills (human) -- Hypothetical devices to allow a human to take in oxygen from surrounding water
Wikipedia - Artificiality -- State of being the product of intentional human manufacture, rather than occurring naturally
Wikipedia - Artificial reef -- A human-created underwater structure, typically built to promote marine life, control erosion, block ship passage, block the use of trawling nets, or improve surfing
Wikipedia - Artificial wave -- Human-made waves usually created on a specially designed surface or in a pool
Wikipedia - Artificial whitewater -- Artificially created water sports venue
Wikipedia - Artists and Orphans: A True Drama -- 2001 film by Lianne Klapper McNally
Wikipedia - Artists Space Gallery -- Australian Art Gallery
Wikipedia - Artists' Television Access -- Art gallery and screening venue in San Francisco
Wikipedia - Arts District, Dallas -- A neighborhood in Dallas, Texas
Wikipedia - Artur Alliksaar
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Wikipedia - A Rumor of Angels -- 2000 American film directed by Peter O'Fallon
Wikipedia - Aruna Kumari Galla -- Indian politician
Wikipedia - Arundel Mills -- Shopping mall in Maryland, U.S.
Wikipedia - Arvanitika -- Variety of Albanian traditionally spoken languages by the Arvanites, a population group in Greece
Wikipedia - Arverni -- Gallic tribe
Wikipedia - Arve Valley -- Valley in Haute-Savoie department, France
Wikipedia - Arvid Wallman -- Swedish diver
Wikipedia - Aryballos -- Type of ancient Greek vase
Wikipedia - As a Man Thinketh -- Book by James Allen
Wikipedia - Asaph Hall
Wikipedia - Asbestos Creek Falls -- Waterfall in Washington (state), United States
Wikipedia - Asbestos Falls -- Waterfall in Washington (state), United States
Wikipedia - Asbury Park Convention Hall -- Indoor exhibition center in New Jersey, United States
Wikipedia - Ascended master -- Spiritually enlightened beings in Ascended Master Teachings
Wikipedia - Ascot, Berkshire -- Affluent small town in east Berkshire, England
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Wikipedia - Ashby-de-la-Zouch -- A small market town in Leicestershire, England
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Wikipedia - Ashesh Malla -- Nepalese writer and theatre director
Wikipedia - Asheville Mall -- Regional mall in Asheville, North Carolina
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Wikipedia - Ashiko -- Tapered drum traditionally found in West Africa and part of the Americas
Wikipedia - Ashleigh Ball -- Canadian voice actress, musician, and singer
Wikipedia - Ashley Alexandra Dupre -- American call-girl, singer and columnist
Wikipedia - Ashley Ballard -- American R&B singer
Wikipedia - Ashley Bouder -- American ballet dancer
Wikipedia - Ashley Bramall -- British politician
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Wikipedia - Ashley Chastain -- American softball coach
Wikipedia - Ashley Hall (golfer) -- Australian professional golfer
Wikipedia - Ashley Hansen (softball) -- American softball player
Wikipedia - Ashley Kallos -- Canadian curler
Wikipedia - Ashley Landing -- Shopping mall in South Carolina, USA
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Wikipedia - Ashlie Andrews -- Canadian goalball player
Wikipedia - Ashorne Hall Railway -- Ridable miniature railway in Warwickshire, England
Wikipedia - A Show Called Fred -- Television series
Wikipedia - Ashraf Sehrai -- Kashmiri separatist leader and chairman of All Parties Hurriyat Conference
Wikipedia - Ashtar (extraterrestrial being) -- Alleged extraterrestrial being
Wikipedia - Ashur-uballit II
Wikipedia - Ashur-uballit I
Wikipedia - Asiamerica -- Large island formed from Laurasia, separated by shallow continental seas from Eurasia to the West and eastern North America to the East
Wikipedia - Asian golden cat -- Small wild cat
Wikipedia - Asian Mile Challenge -- Series of horse races in Asia and the Pacific
Wikipedia - Asian School of Business -- Business school in Technocity West, Pallipuram, Trivandrum, Kerala. India
Wikipedia - Asian small-clawed otter -- Species of mammal
Wikipedia - Asian Universities Alliance -- Asian university alliance
Wikipedia - Asiatic wildcat -- Small wild cat
Wikipedia - As in a Looking Glass -- 1916 film by Frank Hall Crane
Wikipedia - A Small Circle of Friends -- 1980 film by Rob Cohen
Wikipedia - A Small Down Payment on Bliss -- 1929 film
Wikipedia - A Small Town Girl -- 1915 film by Allan Dwan
Wikipedia - A Small Town Idol -- 1921 film
Wikipedia - Asma Mohamed Abdalla -- Sudanese diplomat
Wikipedia - AS Marsa (volleyball) -- Tunisian volleyball club
Wikipedia - AS Marsa Women's Volleyball -- Tunisian volleyball club
Wikipedia - A Society Scandal -- 1924 film by Allan Dwan
Wikipedia - A Space Gallery -- Canadian artist-run centre
Wikipedia - Asparagus Island -- A small tidal island on the eastern side of Mount's Bay, within the parish of Mullion, Cornwall
Wikipedia - Aspen Valley High School -- American high school in Colorado
Wikipedia - Aspersion -- Act of sprinkling with water, especially holy water, in a religious context
Wikipedia - Aspex Gallery -- Art gallery
Wikipedia - A Splendid Hazard -- 1920 film by Allan Dwan
Wikipedia - A. S. Rugge House -- Historic home at Glens Falls, Warren County, New York
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Wikipedia - Assessment and Qualifications Alliance
Wikipedia - Asshole -- English insult describing the anus, usually used to refer to people
Wikipedia - Assistant Secretary of the Air Force (Installations, Environment > Logistics)
Wikipedia - Assistant Secretary of the Army (Installations, Energy and Environment)
Wikipedia - Assistant Secretary of the Navy (Installations and Environment)
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Wikipedia - Assize of Arms of 1181 -- Proclamation of all freemen in england
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Wikipedia - Associacao Volei Bauru -- Brazilian volleyball club
Wikipedia - Association fallacy
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Wikipedia - Associative property -- Property allowing removing parentheses in a sequence of operations
Wikipedia - Assyrian independence movement -- Movement calling for Assyrian independence and self-governance
Wikipedia - Asterix Kieldrecht -- Belgian volleyball club
Wikipedia - Aston Martin Valhalla -- Upcoming mid-engine sports car
Wikipedia - Astoria Fan -- A submarine fan radiating asymmetrically southward from the mouth of the Astoria Canyon
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Wikipedia - Asymptotically optimal algorithm
Wikipedia - Asymptotically optimal
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Wikipedia - Athirappilly Falls -- Waterfall in Athirappilly, India
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Wikipedia - Athletics at the 2007 All-Africa Games - Men's decathlon -- Athletics event
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Wikipedia - ATK (football club)
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Wikipedia - AT>T CallVantage
Wikipedia - Attendance Allowance -- A welfare benefit in the United Kingdom
Wikipedia - Attention (bugle call) -- Bugle call sounded as a warning that troops are about to be called to attention.
Wikipedia - Attention seeking -- To act in a way that is likely to elicit attention, usually to elicit validation from others.
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Wikipedia - Audio coding format -- Digitally coded format for audio signals
Wikipedia - Audio signal -- A representation of sound, typically as an electrical voltage
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Wikipedia - Aussie Peppers -- Professional women's softball team
Wikipedia - Austenite -- Metallic, non-magnetic allotrope of iron or a solid solution of iron, with an alloying element
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Wikipedia - Australia Calls (1923 film) -- 1923 film
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Wikipedia - Australian Cattle Dog -- Breed of herding dog originally developed in Australia for droving cattle
Wikipedia - Australian Digital Alliance -- Australian trade association
Wikipedia - Australian Plate -- A major tectonic plate, originally a part of the ancient continent of Gondwana
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Wikipedia - Autofocus -- Optical system to focus on an automatically or manually selected point or area
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Wikipedia - Automatic Train Protection (United Kingdom) -- Railway cab signalling system
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Wikipedia - Automatic transmission -- Type of motor vehicle transmission that automatically changes gear ratio as the vehicle moves
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Wikipedia - Avnu Alliance -- For open Audio Video Bridging (AVB) and Time-Sensitive Networking (TSN) standards
Wikipedia - Avocation -- Calling, which may or may not provide employment
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Wikipedia - Axis & Allies: D-Day -- 2004 board game
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Wikipedia - Axis & Allies: Europe -- 2001 board game
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Wikipedia - Ballade (forme fixe)
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Wikipedia - Ballade No. 2 (Chopin) -- Composition for piano by Frederic Chopin
Wikipedia - Ballade No. 3 (Chopin) -- Composition for piano by Frederic Chopin
Wikipedia - Ballade No. 4 (Chopin) -- Composition for piano by Frederic Chopin
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Wikipedia - Ballades (Chopin)
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Wikipedia - Ballad of a Gunman -- 1967 film
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Wikipedia - Ballad of a Soldier -- 1959 film
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Wikipedia - Ballantine Adult Fantasy series
Wikipedia - Ballantine Books -- American book publisher
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Wikipedia - Ballard School (New Milton) -- School in Hampshire, UK
Wikipedia - Ball Arena -- Multi-purpose arena architectural structure
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Wikipedia - Ball at the Savoy (1955 film) -- 1955 film
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Wikipedia - Ball Bluff Township, Aitkin County, Minnesota -- Township in Minnesota, United States
Wikipedia - Ballbot -- Mobile robot design
Wikipedia - Ball Club, Minnesota -- Census-designated place in Minnesota, US
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Wikipedia - Ball (dance party)
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Wikipedia - Ball game
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Wikipedia - Ball grid array -- Surface-mount packaging that uses an array of solder balls
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Wikipedia - Ballia railway station -- Railway Station in Uttar Pradesh, India
Wikipedia - Ballia -- City in Uttar Pradesh, India
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Wikipedia - Balli Durga Prasad Rao -- Member of the 17th Lok Sabha
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Wikipedia - Ballina Shire -- Local government area in New South Wales, Australia
Wikipedia - Ballinasloe
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Wikipedia - Ballindoon Friary
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Wikipedia - Ballin' (Mustard song) -- 2019 song by Mustard
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Wikipedia - Ballinskelligs -- Area in western County Kerry, Ireland
Wikipedia - Ballinspittle
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Wikipedia - Balliol College
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Wikipedia - Ballistic foam -- Foam used in the manufacture and repair of aircraft
Wikipedia - Ballistic Missile Defense Organization -- former agency of the United States Department of Defense
Wikipedia - Ballistic missile defense
Wikipedia - Ballistic missile submarine -- Submarine able to launch ballistic missiles
Wikipedia - Ballistic missile -- Missile that follows a sub-orbital ballistic flightpath
Wikipedia - Ballistic movement -- Muscle contractions that exhibit maximum velocities and accelerations over a very short period of time
Wikipedia - Ballistic nylon -- Thick, tough, nylon fabric
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Wikipedia - Ballistics Research Laboratory
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Wikipedia - Ballistic Trajectory Extended Range Munition -- Failed US Navy development program
Wikipedia - Ballistic trauma
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Wikipedia - Ballon (ballet)
Wikipedia - Ballon d'Or
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Wikipedia - Balloon Federation of America -- Balloon Federation of America
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Wikipedia - Balloon help
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Wikipedia - Balloon
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Wikipedia - Ballota hirsuta -- Species of flowering plants in the sage family Lamiaceae
Wikipedia - Ballota nigra -- Species of flowering plants in the sage family Lamiaceae
Wikipedia - Ballota pseudodictamnus -- Species of flowering plant in the sage family Lamiaceae
Wikipedia - Ballota undulata -- Species of flowering plants in the sage family Lamiaceae
Wikipedia - Ballota -- Genus of flowering plants in the sage family Lamiaceae
Wikipedia - Ballot box
Wikipedia - Ballot collection -- Collecting absentee or mail-in ballots
Wikipedia - Ballot measure
Wikipedia - Ballotpedia -- Nonprofit online encyclopedia about American politics
Wikipedia - Ballot stuffing
Wikipedia - Ballot
Wikipedia - Ball Park Music -- Australian indie rock band
Wikipedia - Ball-peen hammer -- Type of hammer used in metalworking
Wikipedia - Ballpoint pen artwork
Wikipedia - Ballpoint pen knife -- Multi-tool pocket knife with a concealed blade
Wikipedia - Ballpoint pen
Wikipedia - Ball possession
Wikipedia - Ball propellant
Wikipedia - Ballroom dance -- a set of partner dances
Wikipedia - Balls 8 -- Retired Boeing NB-52B mothership
Wikipedia - Ballsbridge -- Southside suburb of Dublin city, Ireland
Wikipedia - Ball screw -- Low friction linear actuator
Wikipedia - Balls (gamer) -- American League of Legends player
Wikipedia - Balls Head Reserve -- Forested headland nature reserve
Wikipedia - Ballshi inscription
Wikipedia - Ballsh
Wikipedia - Ball spline -- Type of linear motion bearing that can transmit torque
Wikipedia - Ball's Pyramid -- Island in the Pacific Ocean
Wikipedia - Ball State University -- University in Indiana, United States
Wikipedia - Ball-tailed cat -- Mythical creature from American folklore
Wikipedia - Ball tree
Wikipedia - Ball -- Round object
Wikipedia - Ballwil railway station -- Swiss railway station
Wikipedia - Ballyallia Lake -- Lake on the River Fergus, near Ennis in County Clare, Ireland
Wikipedia - Ballybeg (fictional town) -- Fictional town in Ireland
Wikipedia - Ballyboden St. Enda's
Wikipedia - Ballyboden
Wikipedia - Ballyboughal -- Village and district in Fingal within historic County Dublin, Ireland
Wikipedia - Ballybough -- Northern inner city district of Dublin, Ireland
Wikipedia - Ballybrack -- Suburb of Dublin, Ireland
Wikipedia - Ballybrit Novice Chase -- Steeplechase horse race in Ireland
Wikipedia - Ballybrophy railway station -- Railway station in Ballybrophy, Ireland
Wikipedia - Ballycannan -- Village in County Clare, Ireland
Wikipedia - Ballycarbery Castle -- Castle in County Kerry, Ireland
Wikipedia - Ballycar Castle
Wikipedia - Ballyclare May Fair -- Horse fair in County Antrim
Wikipedia - Ballycoos -- Townland in Northern Ireland
Wikipedia - Ballycorus Stakes -- Flat horse race in Ireland
Wikipedia - Ballycullen -- Suburb of Dublin, Ireland
Wikipedia - Ballydavid
Wikipedia - Ballyduff GAA (Kerry) -- Gaelic games club in County Kerry, Ireland
Wikipedia - Ballyfermot -- Suburb of Dublin, Ireland
Wikipedia - Ballygall -- Small suburban area between Glasnevin and Finglas, Dublin, Ireland
Wikipedia - Ballygammon -- Townland in County Antrim, Northern Ireland
Wikipedia - Ballygunge Court -- 2007 film
Wikipedia - Ballyhackamore -- Townland in County Down, Northern Ireland, suburb of Belfast
Wikipedia - Ballyhaise railway station -- Former railway station in Ireland
Wikipedia - Ballyhannon Castle
Wikipedia - Ballyheigue -- Coastal village in County Kerry, Ireland
Wikipedia - Ballyhooey -- 1960 film
Wikipedia - Ballyhoura Mountains -- Mountain range, southwestern Ireland
Wikipedia - Ballykeel Dolmen -- Neolithic tripod portal tomb
Wikipedia - Ballylanders fort -- Ringfort (rath) in County Limerick, Ireland
Wikipedia - Ballylumford Dolmen -- Dolmen
Wikipedia - Ballymena Borough Council -- Former local authority of Ballymena, Northern Ireland
Wikipedia - Ballymena -- a town in County Antrim, Northern Ireland
Wikipedia - Ballymoon Castle -- Castle in County Carlow, Ireland
Wikipedia - Ballymore Eustace -- Small town in County Kildare, Ireland
Wikipedia - Ballymorin (civil parish) -- Civil parish in Leinster, Republic of Ireland
Wikipedia - Ballymun Kickhams GAA -- Gaelic games club in Ballymun, Dublin, Ireland
Wikipedia - Ballymun -- Large northside suburb of Dublin, Ireland
Wikipedia - Ballymurphy massacre -- 1971 massacre in Belfast, Northern Ireland, by the British Army
Wikipedia - Ballynageeragh Portal Tomb -- Dolmen in County Waterford, Ireland
Wikipedia - Ballynahinch Castle -- Irish country house hotel in Connemara
Wikipedia - Ballynahinch Lake -- Lake in Galway, Ireland
Wikipedia - Ballynahinch River -- River in County Down, Northern Ireland
Wikipedia - Ballynahow Castle -- Tower house and National Monument in County Tipperary, Ireland
Wikipedia - Ballynanty -- Neighbourhood of the city of Limerick, Ireland
Wikipedia - Ballyneety -- Village in County Limerick, Ireland
Wikipedia - Ballynegall House -- Country house in County Westmeath, Ireland
Wikipedia - Ballyogan Stakes -- Flat horse race in Ireland
Wikipedia - Ballyoulster -- Village in County Kildare, Ireland
Wikipedia - Ballyraine Linear Park -- Town park
Wikipedia - Ballyregan Bob -- Greyhound
Wikipedia - Ballyroan Stakes -- Flat horse race in Ireland
Wikipedia - Ballyryan -- Inland limestone cliff in The Burren, Ireland
Wikipedia - Ballysadare -- Town in County Sligo, Ireland
Wikipedia - Bally Sagoo -- British-Indian record producer
Wikipedia - Bally's Atlantic City -- Hotel and casino on the Boardwalk in Atlantic City, New Jersey
Wikipedia - Ballysax Stakes -- Flat horse race in Ireland
Wikipedia - Ballyvoige, County Cork -- A townland in the civil parish of Desertserges, County Cork, Ireland
Wikipedia - Ballyvourney
Wikipedia - Balmoral Reef Plate -- A small tectonic plate in the south Pacific north of Fiji
Wikipedia - Balmory Hall -- Victorian Italianate mansion on the Isle of Bute, Scotland
Wikipedia - Balondo Civilization -- The Balondo is a small ethnic group residing along the southwest coast of Cameroon with ethnic relatives in South Calabar.
Wikipedia - Balsall Heath West -- Electoral ward in Birmingham, England
Wikipedia - Baltimore Monuments -- Professional softball team
Wikipedia - Baltimore Plot -- Alleged assassination attempt on Lincoln
Wikipedia - Baltis Vallis -- Vallis on Venus
Wikipedia - BaM-CM-/ne -- A pool of water between a beach and the mainland, parallel to the beach and connected to the sea at one or more points along its length
Wikipedia - Banach-Alaoglu theorem -- The closed unit ball in the dual of a normed vector space is compact in the weak* topology
Wikipedia - Banal Sojourn -- Poem by Wallace Stevens
Wikipedia - Banana Alley
Wikipedia - Banana flour -- Flour traditionally made of green bananas
Wikipedia - Banana republic -- Political science term for a politically unstable country
Wikipedia - Bananas (film) -- 1971 comedy film by Woody Allen
Wikipedia - Banca Giuratale (Victoria, Gozo) -- City hall of Victoria, Gozo, Malta
Wikipedia - Banco Gallego -- Spanish bank, merged in 2014
Wikipedia - Banderole -- A comparatively small but long flag or banner, historically used by knights and on ships, and as a heraldic device for representing bishops
Wikipedia - Bandidos (film) -- 1967 film by Massimo Dallamano
Wikipedia - Bandidos MC criminal allegations and incidents -- Criminal incidents involving the Bandidos Motorcycle Club
Wikipedia - BandNews FM -- Brazilian all news radio network
Wikipedia - Band on the Wall -- performance and entertainment venue
Wikipedia - Bandung High Tech Valley -- Indonesian technology initiative
Wikipedia - Bandwidth allocation protocol
Wikipedia - Bandwidth allocation -- Process of assigning radio frequencies to different applications
Wikipedia - Bandy -- Ballgame on ice played using skates and sticks
Wikipedia - Bangabandhu Academy for Poverty Alleviation and Rural Development -- Research institute in Bangladesh
Wikipedia - Bangall, New York
Wikipedia - Bang hallim jeon -- Korean novel
Wikipedia - Bangi, Selangor -- Small town in Selangor, Malaysia
Wikipedia - Bang on a Can All Stars -- Musical group
Wikipedia - Bangus Valley -- a Himalayan sub-valley of the Kashmir Valley
Wikipedia - Banjhakri Falls and Energy Park -- Recreation centre and tourist attraction near Gangtok, Sikkim, India
Wikipedia - Bank of England M-BM-#5 note -- Smallest denomination of England's banknotes
Wikipedia - Bankshall Court
Wikipedia - Banksia alliacea -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia coccinea -- An erect shrub or small tree in the family Proteaceae native to the south west coast of Western Australia
Wikipedia - Banksia dallanneyi subsp. agricola -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia dallanneyi subsp. dallanneyi -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia dallanneyi subsp. media -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia dallanneyi subsp. pollosta -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia dallanneyi subsp. sylvestris -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia dallanneyi var. dallanneyi -- Variety in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia dallanneyi var. mellicula -- Variety in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia pallida -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia speciosa -- Large shrub or small tree in the family Proteaceae found on the south coast of Western Australia
Wikipedia - Banksia tricuspis -- Species of shrub or small tree in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Bankura horse -- Horse made from terracotta or clay in Panchmura Village, West Bengal, India. Originally used for ritual purposes, now used for decoration.
Wikipedia - Banlieue -- Suburb of a large city; especially used for France
Wikipedia - Banqueting House, Whitehall -- Former palace banqueting rooms, later chapel of Whitehall in London, England
Wikipedia - Bantam in Pine-Woods -- Poem by Wallace Stevens
Wikipedia - Bao Daolei -- Chinese goalball player
Wikipedia - Baoding balls -- Traditional product of Baoding, China
Wikipedia - Baptiste Reynet -- French fotballer
Wikipedia - Baptist World Alliance
Wikipedia - Barachois -- A coastal lagoon partially or totally separated from the ocean by a sand or shingle bar
Wikipedia - Bara culture -- A culture of the Indus Valley Civilization
Wikipedia - Barak Valley -- Region in the Indian state of Assam
Wikipedia - Barallot -- Former Christian denomination
Wikipedia - Barangay -- smallest administrative division in the Philippines
Wikipedia - Barbara Allen (politician) -- American politician
Wikipedia - Barbara Allen Rainey -- United States Navy officer
Wikipedia - Barbara Allen (song) -- Traditional ballad
Wikipedia - Barbara Bessot Ballot -- French politician
Wikipedia - Barbara Boxall -- British magazine editor
Wikipedia - Barbara Brecht-Schall -- German actress
Wikipedia - Barbara C. Wallace -- American psychologist
Wikipedia - Barbara Fallis -- American ballet dancer, born 1924
Wikipedia - Barbara Haller -- German female curler
Wikipedia - Barbara Kendall -- New Zealand windsurfer
Wikipedia - Barbara McDougall -- Canadian politician
Wikipedia - Barbara Parker-Mallowan -- English archaeologist, Assyriologist, and epigraphist (1908-1993)
Wikipedia - Barbarian kingdoms -- Kingdoms dominated by northern European tribes established all over the Mediterranean after Barbarian Invasions
Wikipedia - Barcelona (Freddie Mercury and Montserrat Caballe song) -- 1987 single by Freddie Mercury and Montserrat Caballe
Wikipedia - Barcelona-Valles Line -- Railway line in Spain
Wikipedia - Bardon Mill railway station -- Railway station in Northumberland on the Tyne Valley Line
Wikipedia - Bare-Fisted Gallagher -- 1919 western film directed by Joseph Franz
Wikipedia - Barge -- flat-bottomed boat, built mainly for river, canal transport of heavy goods, usually towed by tugboats
Wikipedia - BariM-EM-^_ Dilaver -- Turkish ballet dancer and choreographer
Wikipedia - Barista -- Person, usually a coffeehouse employee, who prepares and serves espresso-based coffee drinks
Wikipedia - Barnard's Folly -- Historic houses in Fall River, Massachusetts, U.S.
Wikipedia - Barnett J4B -- Small gyroplane
Wikipedia - Barney Hall -- Sports commentator
Wikipedia - Barney McAll -- American jazz pianist and composer
Wikipedia - Barnstar -- Painted object or image, often in the shape of a five-pointed star but occasionally in a circular "wagon wheel" style, used to decorate a barn in some parts of the United States
Wikipedia - Barn swallow -- A migratory passerine bird, and the most widespread species of swallow
Wikipedia - Barntalloch Castle -- Former Scottish castle
Wikipedia - Baron, Allahabad -- Village in Uttar Pradesh, India
Wikipedia - Barrage Balloon Organisations of the Royal Auxiliary Air Force -- List of Balloon Organisations
Wikipedia - Barrage balloon -- Large balloon tethered with metal cables
Wikipedia - Barrakunda Falls -- Waterfall located in Senegal
Wikipedia - Barre (ballet)
Wikipedia - Barrel barbecue -- Type of barbecue made from a 55-gallon barrel.
Wikipedia - Barrio Azteca -- Mexican-American gang originally based in El Paso, Texas
Wikipedia - Barrow Hall -- Country house in Great Barrow, Cheshire, UK
Wikipedia - Barry Allen (Arrowverse) -- Fictional character in the Arrowverse
Wikipedia - Barry Allen (DC Extended Universe)
Wikipedia - Barry Allen (musician) -- Canadian musician
Wikipedia - Barry Callaghan
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Wikipedia - Barry Gomersall -- Australian rugby league referee
Wikipedia - Barry Marshall -- Australian physician
Wikipedia - Barry Moltz -- Small business speaker
Wikipedia - Barry X Ball -- American sculptor
Wikipedia - Bars Fight -- American ballad poem by Lucy Terry
Wikipedia - Bart Allen -- Comics character
Wikipedia - Bartholomew Ball -- Mayor of Dublin
Wikipedia - Bartizan -- Small turret projecting from the top of towers or parapets
Wikipedia - Basarab I of Wallachia -- First independent ruler of Wallachia
Wikipedia - Basarab the Old -- Prince of Wallachia
Wikipedia - Baseball (ball)
Wikipedia - Baseball card
Wikipedia - Baseball color line
Wikipedia - Baseball (computer game)
Wikipedia - Baseball Hall of Fame
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Wikipedia - Baseball uniform
Wikipedia - Baseball
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Wikipedia - BASEketball -- 1998 American sports comedy film directed by David Zucker
Wikipedia - Base-rate fallacy
Wikipedia - Base rate fallacy -- Statistical formal fallacy
Wikipedia - Basic belief -- The axioms under the epistemological view called foundationalism
Wikipedia - Basic Income Alliance
Wikipedia - Basic People's Congress (country subdivision) -- Smallest administrative subdivision of the Great Socialist People's Libyan Arab Jamahiriya
Wikipedia - Basic People's Congress (political) -- Smallest unit of government of the Great Socialist People's Libyan Arab Jamahiriya
Wikipedia - Basil Hall Chamberlain
Wikipedia - Basil Heatley -- British long-distance runner, Olympic silver medallist
Wikipedia - Basilica of Saint Paul Outside the Walls
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Wikipedia - Basilica of the Omni-mediatress of All Glories
Wikipedia - Basil Smallman -- British musicologist
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Wikipedia - Basis (linear algebra) -- Subset of a vector space that allows defining coordinates
Wikipedia - Basketball uniform
Wikipedia - Basketball
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Wikipedia - Basket -- Container which is traditionally constructed from stiff fibres
Wikipedia - Basset Mines -- Mining company in Cornwall, England
Wikipedia - Batallion 50 Rock the Hebron Casbah -- 2010 viral video
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Wikipedia - Batey (game) -- Taino ballcourt/plaza
Wikipedia - Bath salts -- Water-soluble, usually inorganic, solid products designed to be added to water during bathing
Wikipedia - Baths of Caracalla
Wikipedia - Bathyphysa conifera -- Species of siphonophore sometimes called the flying spaghetti monster
Wikipedia - Bathypolypus arcticus -- Small species of demersal octopus of the North Atlantic
Wikipedia - Bathypterois grallator -- species of fish
Wikipedia - Batiniyya -- Allegoric type of scriptural interpretation in Shi'i Islam
Wikipedia - Batman Adventure - The Ride -- Batman-themed rides installed at Warner Bros.-branded parks
Wikipedia - Batman: The Long Halloween -- Limited comic book series by Jeph Loeb (1996-1997)
Wikipedia - Batmen of All Nations
Wikipedia - Bat-Signal -- Distress signal device to call Batman
Wikipedia - Battery balancing -- Techniques that maximize the capacity of a battery pack with multiple cells to make all of the capacity available for use and increase each cell's longevity.
Wikipedia - Batting average (baseball)
Wikipedia - Batting (cricket) -- The act of hitting the ball with a bat to score runs
Wikipedia - Battle for Baby 700 -- Battle of the Gallipoli campaign in May 1915
Wikipedia - Battle of Arcis-sur-Aube -- 1814 battle between French and Allied forces
Wikipedia - Battle of Ballon -- Ninth-century battle in France
Wikipedia - Battle of Bibracte -- Helvetii v. Rome, Gallic Wars, 58 BC
Wikipedia - Battle of Broadway -- 1938 film by George Marshall
Wikipedia - Battle of Calliano
Wikipedia - Battle of Corinth (146 BC) -- Battle between the Roman Republic and Corinth and its allies in 146 BC
Wikipedia - Battle of Crete -- German invasion vs Allies, WWII, 1941
Wikipedia - Battle of Dunkirk -- 1940 battle between the Allies and Germany in France
Wikipedia - Battle of Fallen Timbers -- Battle of the Northwest Indian War fought in 1794
Wikipedia - Battle of Fallujah (2016)
Wikipedia - Battle of Fleurus (1690) -- Battle in the Nine Years' War between France and the Grand Alliance (1690)
Wikipedia - Battle of Gabon -- WWII battle in colonial Gabon; Allied victory
Wikipedia - Battle of Gallipoli (1416) -- Battle between Venice and the Ottoman Sultanate; upset Venetian victory
Wikipedia - Battle of Greece -- Invasion of Allied Greece by Fascist Italy and Nazi Germany during World War II
Wikipedia - Battle of Guadalete -- Battle between the Visigothic Kingdom and the Umayyad Caliphate; decisive Umayyad victory leads to the fall of the Visigothic Kingdom and the Umayyad conquest of the peninsula
Wikipedia - Battle of Heptonstall -- A battle of the First English Civil War
Wikipedia - Battle of Hill 60 (Gallipoli) -- A battle in 1915 during the First World War
Wikipedia - Battle of Imphal -- Battle between Japanese and Allied forces
Wikipedia - Battle of Leuwiliang -- Japanese victory over Allied forces, Java, 1942
Wikipedia - Battle of Lone Pine -- Battle of the Gallipoli Campaign in WWI
Wikipedia - Battle of Marshall's Elm -- 1642 skirmish in Somerset prior to the English Civil War
Wikipedia - Battle of M-CM-^Vland -- Naval battle between an allied Danish-Dutch fleet and the Swedish navy in the Baltic Sea
Wikipedia - Battle of Mount Austen, the Galloping Horse, and the Sea Horse -- World War II battle on Guadalcanal
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Wikipedia - Battle of Mukalla (2016) -- Battle of the Yemeni Civil War
Wikipedia - Battle of Nagysallo -- Battle during Hungarian Revolution of 1848
Wikipedia - Battle of Pontvallain -- Battle in the Hundred Years' War
Wikipedia - Battle of Rorke's Drift -- Battle in the Anglo-Zulu War, specifically the defence of the mission station of Rorke's Drift
Wikipedia - Battle of Rovine -- 1395 battle between the Ottomans and Wallacians
Wikipedia - Battle of Salamis -- Naval battle fought between an alliance of Greek city-states and the Persian Empire in 480 BC
Wikipedia - Battle of Spartolos -- Peloponnesian War battle, 429 BC between Athens and the Chalcidian League and their allies
Wikipedia - Battle of Stourbridge Heath -- A small battle that took place in 1644 during the First English Civil War
Wikipedia - Battle of Talladega -- Battle fought during the Creek War
Wikipedia - Battle of Telamon -- Battle between the Roman Republic and a Celtic alliance
Wikipedia - Battle of Tettenhall -- battle of the Viking invasion of England
Wikipedia - Battle of the Allia -- Battle fought c.M-bM-^@M-^I390 BC between the Gallic Senones and the Roman Republic.
Wikipedia - Battle of the Angrivarian Wall -- Battle between the Roman general Germanicus and an alliance of Germanic tribes commanded by Arminius in 16 AD
Wikipedia - Battle of the Arar -- A Battle that took place during the Gallic War
Wikipedia - Battle of the Baztan Valley -- 1794 battle during the French Revolutionary Wa
Wikipedia - Battle of the Bismarck Sea -- 1943 Allied attack on a Japanese convoy
Wikipedia - Battle of the Caribbean -- 1941-1945 naval campaign between Allied and Axis forces in World War II
Wikipedia - Battle of the Espero Convoy -- WWII battle between Italy and the Allies
Wikipedia - Battle of the Jabara Valley -- Battle in the Yemeni Civil War
Wikipedia - Battle of the Lupia River -- Battle between the Romans and the Sicambri in the Ruhr Valley in 11 BC
Wikipedia - Battle of the Nek -- World War I battle of the Gallipoli campaign
Wikipedia - Battle of the Olt Valley -- World War I battle
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Wikipedia - Battle Royal at the Albert Hall -- 1991 World Wrestling Federation event
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Wikipedia - Bawn -- Defensive wall surrounding an Irish tower house
Wikipedia - Bayamon City Hall -- Building in Bayamon, Puerto Rico
Wikipedia - Bay cat -- Small wild cat
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Wikipedia - Baymouth bar -- A depositional feature as a result of longshore drift, a sandbank that partially or completely closes access to a bay.
Wikipedia - Bayou -- French term for a body of water typically found in flat, low-lying area
Wikipedia - Bay Park Square -- Mall in Green Bay, Wisconsin, United States
Wikipedia - Bayside, Dublin -- Small northside suburb of Dublin, Ireland
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Wikipedia - BBC Motion Gallery -- Footage licensing division of BBC Studios
Wikipedia - BBC Radio Orkney -- Radio station in Kirkwall, Scotland
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Wikipedia - Beach volleyball at the 2019 Pan American Games -- The Beach volleyball competitions at the 2019 Pan American Games
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Wikipedia - Beanie (seamed cap) -- Small round skullcaps, often colorful
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Wikipedia - Benjamin Beit-Hallahmi
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Wikipedia - Benjamin Feliksdal -- Dutch ballet dancer
Wikipedia - Benjamin F. Hallett -- American lawyer and politician, Democratic National Committee chair
Wikipedia - Benjamin Gallagher -- American politician
Wikipedia - Benjamin Galluzzo -- American mathematician
Wikipedia - Benjamin Hallowell (educator) -- First president of the Maryland Agricultural College (1799-1877)
Wikipedia - Benjamin J. Allen -- American academic
Wikipedia - Benjamin Randall -- American Baptist leader
Wikipedia - Benjamin Tallmadge -- American 18-century military officer (1754-1835)
Wikipedia - Benj Thall
Wikipedia - Ben L. Hall -- American politician
Wikipedia - Ben Maller -- American sports radio host
Wikipedia - Ben Marshall Stakes -- Flat horse race in Britain
Wikipedia - Benne ball -- Trinidadian and Tobagonian dessert
Wikipedia - Bennerley Viaduct -- Railway viaduct spanning the Erewash Valley
Wikipedia - Bennett College -- Historically black liberal arts college for women in Greensboro, North Carolina, US
Wikipedia - Benny Allan -- Papua New Guinean politician
Wikipedia - Ben Small -- British voice actor
Wikipedia - Benson's algorithm (Go) -- Algorithm to determine whether a group of go stones are unconditionally alive
Wikipedia - Bentall Centre, Vancouver -- Skyscraper complex in downtown Vancouver, British Columbia
Wikipedia - Bentley Mall -- Shopping mall in Fairbanks, Alaska
Wikipedia - Benton Castle -- Small castle in Burton, Wales
Wikipedia - Bentsen-Rio Grande Valley State Park -- Texas state park
Wikipedia - Ben Wallace (politician) -- British Conservative politician
Wikipedia - Benzodiazepine withdrawal syndrome -- Signs and symptoms due to benzodiazepines discontinuation in physically dependent persons
Wikipedia - Berdeen Falls -- Waterfall in Washington (state), United States
Wikipedia - Bergen Town Center -- Shopping Mall in New Jersey
Wikipedia - Beringer Vineyards -- Winery in California's Napa Valley
Wikipedia - Berit Wallenberg -- Swedish anthropologist and archaeologist
Wikipedia - Berlin Calling -- Berlin Calling
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Wikipedia - Berlin University Alliance -- consortium of universities in Berlin, Germany
Wikipedia - Berlin Wall -- Barrier constructed by the German Democratic Republic, enclosing West Berlin
Wikipedia - Bermuda Waterfall -- 2014 album
Wikipedia - Bernabe Lopez Calle -- Spanish anarchist
Wikipedia - Bernadette Allen -- American diplomat
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Wikipedia - Bernarda Gallardo -- Chilean child advocate
Wikipedia - Bernard A. Galler
Wikipedia - Bernard B. Fall -- American war correspondent
Wikipedia - Bernard Callinan -- Australian Army officer and businessman
Wikipedia - Bernard Chevallier -- French equestrian
Wikipedia - Bernard Fergusson, Baron Ballantrae -- Military leader, historian, viceroy
Wikipedia - Bernard Gallacher -- Scottish professional golfer
Wikipedia - Bernard Galler -- American mathematician
Wikipedia - Bernardita Catalla -- Philippine ambassador
Wikipedia - Bernard Mallet -- British civil servant (born 1859)
Wikipedia - Bernard Marshall Gordon -- American inventor
Wikipedia - Bernard Marshall -- American children's writer, historical novelist
Wikipedia - Bernardo Cavallino -- Italian painter and draughtsman
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Wikipedia - Bernd and Reiner Methe -- Handball referees
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Wikipedia - Bernoulli family -- Swiss patrician family, notable for having produced eight mathematically gifted academics
Wikipedia - Berry -- small edible fruit, in culinary usage
Wikipedia - Berta Hall -- Swedish actress
Wikipedia - Bertha Parker Pallan -- American archaeologist
Wikipedia - Bertha Southey Brammall -- Australian writer
Wikipedia - Bertholet Flemalle -- Liege Baroque painter (1614-1675)
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Wikipedia - Bertil Envall -- Swedish bishop and missionary
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Wikipedia - Bertslide -- Skateboarding trick which was originally a surfboarding trick
Wikipedia - Bert W. O'Malley
Wikipedia - Beryllium copper -- Hard, high-strength copper alloy
Wikipedia - Bespoke -- Made to order, usually one-of-kind
Wikipedia - Bessie Niemeyer Marshall
Wikipedia - Best of all possible worlds
Wikipedia - Beta sheet -- Common motif of regular secondary structure in proteins; stretch of polypeptide chain typically 3 to 10 amino acids long with backbone in an extended conformation
Wikipedia - Beth Allen (golfer) -- American professional golfer
Wikipedia - Beth E. Allen -- American economist
Wikipedia - Bethel Street drill hall, Norwich -- Grade II* listed former military installation
Wikipedia - Bethnal Green Town Hall -- Headquarters of the Metropolitan Borough of Bethnal Green, London
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Wikipedia - Better Call Saul (season 2) -- Second season of the AMC crime drama television series
Wikipedia - Better Call Saul (season 3) -- Third season of the AMC crime drama television series
Wikipedia - Better Call Saul (season 4) -- Fourth season of the AMC crime drama television series
Wikipedia - Better Call Saul (season 5) -- Fifth season of the AMC crime drama television series
Wikipedia - Better Call Saul -- American crime drama television series
Wikipedia - Better Medicare Alliance -- American advocacy coalition
Wikipedia - Bettie Page Reveals All -- 2012 documentary film directed by Mark Mori
Wikipedia - Bettina Boxall -- American journalist
Wikipedia - Bettina Dajka -- Hungarian handballer
Wikipedia - Betty Allan -- Australian statistician
Wikipedia - Betty Ballantine -- American editor and publisher
Wikipedia - Betty Ballinger -- American suffragist
Wikipedia - Betty Molesworth Allen -- New Zealand botanist
Wikipedia - Betty of Greystone -- 1916 American silent film directed by Allan Dwan
Wikipedia - Betty's Bay -- Small resort town in the Overberg district in Western Cape, South Africa
Wikipedia - Betty Snowball -- English sportswoman
Wikipedia - Betula alleghaniensis -- Species of flowering plant in the birch family Betulaceae
Wikipedia - Between Valleys -- 2012 film
Wikipedia - Betz Halloran -- American biostatistician
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Wikipedia - Beverley Callard -- English actress
Wikipedia - Beverly Allen -- Australian botanical illustrator
Wikipedia - Beverly Smith (softball) -- American softball coach
Wikipedia - Beya Bouabdallah -- Tunisian sportswoman
Wikipedia - Beyond All Limits -- 1959 film
Wikipedia - Beyond All Odds -- 1926 film by Alan James
Wikipedia - Beyond My Grandfather Allende -- 2015 film
Wikipedia - Beyond the Valley of the Dolls -- 1970 film
Wikipedia - Beyond the Walls (1984 film) -- 1984 film
Wikipedia - Beyond the Walls (2008 film) -- 2008 Canadian short film
Wikipedia - Bezout's theorem -- Number of intersection points of algebraic curves, and, more generally, hypersurfaces
Wikipedia - Bhaba valley -- Valley in Himachal Pradesh, India
Wikipedia - Bhakti Ballabh Tirtha
Wikipedia - Bhallaladeva -- Fictional character
Wikipedia - Bharathi Matriculation Higher Secondary School (Kallakurichi) -- Hihg school in Kallakurichi
Wikipedia - Bhotiya -- Groups of ethno-linguistically related Tibetan people living in the Trans-himalayan region
Wikipedia - Bialla Rural LLG -- Local-level government in Papua New Guinea
Wikipedia - Bibi Ballandi -- Italian television producer
Wikipedia - Biblical infallibility -- Doctrine that what the Bible says regarding matters of faith and Christian practice is wholly useful and true
Wikipedia - Bibliography of Halloween -- Wikipedia bibliography
Wikipedia - Bibrax -- Gallic oppidum
Wikipedia - BIBSYS -- Supplier of library and information data for all the Norwegian university and college libraries
Wikipedia - Bici Bici -- A light summer dessert from Southern Turkey, especially Adana and Mersin provinces.
Wikipedia - Bidarahalli Srinivasa Tirtha -- Hindu scholar
Wikipedia - Bidkin -- small city in Maharashtra
Wikipedia - Bielefeld Conspiracy -- popular German satirical meme alleging that the city of Bielefeld does not exist
Wikipedia - Biennale -- Event occurring every two years (usually in art)
Wikipedia - Biferrocene -- Organometallic compound
Wikipedia - Bifidus factor -- Compound that specifically enhances the growth of bifidobacteria in either a product or in the intestines of humans
Wikipedia - Bifurcated needle -- Type of steel rod used to administer smallpox vaccine
Wikipedia - Bifurcation theory -- Study of sudden qualitative behavior changes caused by small parameter changes
Wikipedia - Big Baller Brand -- American sports apparel company
Wikipedia - Big Bam Boom -- 1984 studio album by Hall & Oates
Wikipedia - Big-box store -- physically large retail establishment
Wikipedia - Big Brother (1923 film) -- 1923 film by Allan Dwan
Wikipedia - Big Brother All Stars 2012 -- Season of television series
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Wikipedia - Big Father, Small Father and Other Stories -- 2015 film
Wikipedia - Big (film) -- 1988 film by Penny Marshall
Wikipedia - Big Four accounting firms -- Collective nickname for the four largest professional services companies in the world, all of which are accounting networks
Wikipedia - Big Four (World War I) -- Four top Allied powers of World War I
Wikipedia - Big Game (American football)
Wikipedia - Big Game (football)
Wikipedia - Bigger (film) -- 2018 film directed by George Gallo
Wikipedia - Bigger Than Both of Us -- album by Hall & Oates
Wikipedia - Biggest ball of twine -- Title of multiple roadside attractions
Wikipedia - Big Grrrl Small World -- 2015 studio album by Lizzo
Wikipedia - Big Heart Falls -- Waterfall in Washington (state), United States
Wikipedia - Bight (geography) -- Shallowly concave bend or curve in a coastline, river, or other geographical feature
Wikipedia - Big Manitou Falls -- Waterfall in Wisconsin, United States.
Wikipedia - Big Ole Freak -- 2019 single by Megan Thee Stallion
Wikipedia - Big Rip -- cosmological model based on an exponentially increasing rate of expansion
Wikipedia - Big Spring Creek Falls -- Waterfall in Washington (state), United States
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Wikipedia - Big Valley Rancheria
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Wikipedia - Bikini Atoll -- Coral atoll in the Marshall Islands
Wikipedia - Bilal Abdallah Alayli -- Lebanese academic and scholar
Wikipedia - Bilall Dreshaj -- Albanian military leader
Wikipedia - Biliary colic -- Medical condition in which gallstones cause acute pain
Wikipedia - Bill Allen (actor) -- American film and television actor
Wikipedia - Bill Allen (dentist) -- English dentist and cricket administrator
Wikipedia - Bill Bagnall -- American magazine editor
Wikipedia - Billboard Latin Music Award for Hot Latin Song of the Year -- Honor presented annually at the Billboard Latin Music Awards
Wikipedia - Billboard Latin Music Award for Latin Jazz Album of the Year -- Honor that was presented annually at the Billboard Latin Music Awards
Wikipedia - Billboard Latin Music Award for Reggaeton Album of the Year -- Honor that was presented annually at the Billboard Latin Music Awards
Wikipedia - Billboard Latin Music Hall of Fame -- Rarely presented honor presented by American magazine Billboard at the Billboard Latin Music Awards
Wikipedia - Bill Callaghan -- British trade unionist
Wikipedia - Bill Callahan (TV producer) -- American television producer
Wikipedia - Bill Clinton sexual assault and misconduct allegations -- Accusations of sexual misconduct by Bill Clinton, the 42nd President of the United States
Wikipedia - Bill Collins (racecaller) -- Australian racecaller
Wikipedia - Bill Conall -- Canadian writer
Wikipedia - Bill Cosby sexual assault cases -- Bill Cosby sexual assault allegations
Wikipedia - Bill Dally -- American computer scientist and educator
Wikipedia - Bill Engvall -- American comedian and actor
Wikipedia - Billennium (short story) -- Short story by J. G. Ballard
Wikipedia - Bill Frindall -- British cricket scorer and statistician
Wikipedia - Billiard-Ball Computer
Wikipedia - Billiard ball -- Ball used in cue sports
Wikipedia - Billie J. Swalla -- American scientist
Wikipedia - Billionaire Boy -- Children's novel by David Walliams
Wikipedia - Bill Lyall -- Canadian politician from the Northwest Territories
Wikipedia - Bill Malley (golfer) -- American golfer
Wikipedia - Bill Mallon -- American orthopedic surgeon, golfer, and historian
Wikipedia - Bill Massey (softball) -- New Zealand softball player
Wikipedia - Bill McAnally Racing -- Stock car racing team
Wikipedia - Billon (alloy) -- An alloy of a precious metal (most commonly silver, but also gold) with a majority base metal content (such as copper)
Wikipedia - Bill "Hoss" Allen -- American radio DJ
Wikipedia - Bill S. Ballinger -- American writer
Wikipedia - Bill Small -- Irish hurler
Wikipedia - Bill Wallace (martial artist) -- American martial artist
Wikipedia - Bill Wallace (writer) -- American sportswriter
Wikipedia - Billy Adams (footballer, born 1897)
Wikipedia - Billy Gallagher (chef) -- South African chef and businessman
Wikipedia - Billy's Balloon -- 1998 film by Don Hertzfeldt
Wikipedia - Billy the Kid (ballet) -- Ballet written by the American composer Aaron Copland
Wikipedia - Billy Williams (music hall performer) -- Australian vaudeville and music hall entertainer
Wikipedia - Billy Yank -- Personification of the Northern states of the United States, or less generally, the Union during the American Civil War
Wikipedia - Bilocation -- Alleged supernatural ability to be in two places at once
Wikipedia - Binary image -- image comprising exactly two colors, typically black and white
Wikipedia - Bindle -- Bag, sack, or carrying device stereotypically used by the commonly American sub-culture of hobos
Wikipedia - Bing Crosby Live at the London Palladium -- 1976 live album by Bing Crosby
Wikipedia - Bingley Hall -- First purpose-built exhibition hall in Great Britain
Wikipedia - Bingoal-Wallonie Bruxelles -- Belgian cycling team
Wikipedia - Bintou Malloum -- Chadian politician
Wikipedia - Bioelectricity -- Regulation of cell, tissue, and organ-level patterning and behavior as the result of endogenous electrically-mediated signaling.
Wikipedia - Biographical Directory of Federal Judges -- Provides basic biographical information on all past and present United States federal court Article III judges
Wikipedia - Biologically inspired computing
Wikipedia - Biologically inspired engineering
Wikipedia - Biological pump -- The ocean's biologically driven sequestration of carbon from the atmosphere to the ocean interior and seafloor
Wikipedia - Biological screw joint -- Naturally occurring form of screw joint
Wikipedia - Biomass (ecology) -- Total mass of living organisms in a given area (all species or selected species)
Wikipedia - Bioorganometallic chemistry
Wikipedia - Bioregionalism -- Political, cultural, and ecological system or set of views based on naturally defined areas called bioregions
Wikipedia - Bioregion -- Ecologically and geographically defined area smaller than a biogeographical realm, but larger than an ecoregion or an ecosystem
Wikipedia - BioShock Infinite -- First-person shooter video game and the third installment in the ''BioShock'' series
Wikipedia - Biosphere -- The global sum of all ecosystems on Earth
Wikipedia - Biplane -- Airplane wing configuration with two vertically stacked main flying surfaces
Wikipedia - Bipolar disorder -- Mental disorder that causes periods of depression and abnormally elevated mood
Wikipedia - Bir Bikrom -- Third highest gallantry award in Bangladesh
Wikipedia - Bird bath -- Artificial puddle or small shallow pond where birds bathe
Wikipedia - Birdsall Briscoe -- American architect
Wikipedia - Birdsall House -- Country house in Birdsall, England
Wikipedia - Bird's Head Plate -- Small tectonic plate incorporating the Bird's Head Peninsula, at the western end of the island of New Guinea
Wikipedia - Birger Walla -- Swedish bandy player
Wikipedia - Birgit Dalland -- Norwegian politician
Wikipedia - Birgitta Bergvall-KM-CM-%reborn -- Swedish academic
Wikipedia - Birgitta Wallace -- Swedish-Canadian archaeologist
Wikipedia - Birkhoff's theorem (relativity) -- Statement of spherically symmetric spacetimes
Wikipedia - Birmingham (Amanda Marshall song) -- 1996 single by Amanda Marshall
Wikipedia - Birmingham High School -- Independent charter coeducational high school in the San Fernando Valley section of Los Angeles, California
Wikipedia - Birmingham Museum and Art Gallery -- Museum and art gallery in Birmingham, England
Wikipedia - Birmingham Small Arms Company -- Major British industrial combine
Wikipedia - Bir Protik -- Gallantry award in Bangladesh
Wikipedia - Birta Abiba M-CM-^^orhallsdottir -- Icelandic model and beauty queen
Wikipedia - Birthright: The Gorgon's Alliance
Wikipedia - Bir Uttom -- Second highest award for individual gallantry in Bangladesh
Wikipedia - Biryu -- Second son of Jumong and So Seo-no, and older brother of Onjo, the traditionally recognized founder of Baekje
Wikipedia - Bishop Challoner Catholic Collegiate School
Wikipedia - Bishop Cosin's Hall -- College of the University of Durham
Wikipedia - Bishop Cotton Boys' School -- All-boys school in India
Wikipedia - Bishopdale, North Yorkshire -- Valley in North Yorkshire, England
Wikipedia - Bishop Rock, Isles of Scilly -- Skerry in the Atlantic Ocean off the coast of Cornwall, England
Wikipedia - Bishop Subbasin -- Aquifer in the Amador Valley, California, United States
Wikipedia - Bitch (slang) -- Pejorative slang word for a person, usually a woman.
Wikipedia - B.I.T.C.H. -- 2020 single by Megan Thee Stallion
Wikipedia - Bit-level parallelism
Wikipedia - Bituriges Cubi -- Gallic tribe
Wikipedia - Bituriges Vivisci -- Gallic tribe
Wikipedia - Bixadoides allardi -- Genus of beetles
Wikipedia - Bjarne Kallis -- Finnish politician
Wikipedia - Bjarni Halldorsson -- Icelandic legal figure and theologian
Wikipedia - Bjerringbro FH -- Women's handball club in Bjerringbro, Denmark
Wikipedia - Bjorn Bergvall -- Norwegian sailor
Wikipedia - BKS Visla Bydgoszcz -- Polish professional volleyball team
Wikipedia - Blabe -- A small, extinct prehistoric bony fish probably in the family Serranidae
Wikipedia - Black and White (Niall Horan song) -- 2020 single by Niall Horan
Wikipedia - Black Awakening in Capitalist America -- Social sciences book by Robert L. Allen
Wikipedia - Black Balloon (Goo Goo Dolls song) -- 1999 single by Goo Goo Dolls
Wikipedia - Blackball (pool) -- Pool game
Wikipedia - Black body -- idealized physical body that absorbs all incident electromagnetic radiation
Wikipedia - Black box (phreaking) -- Electronic device used to illegally receive long-distance telephone calls without charge to the caller
Wikipedia - Blackburn Town Hall -- Municipal Building in England
Wikipedia - Black-capped chickadee -- Species of small, non-migratory, North American songbird
Wikipedia - Black Coffee (All Saints song) -- 2000 song by British girl group All Saints
Wikipedia - Black comedy -- Comic work based on subject matter that is generally considered taboo
Wikipedia - Black cube art museum -- Art museum designed with digital or installation art in mind
Wikipedia - Black Falls, Arizona -- Geographic feature on the Little Colorado River, Arizona
Wikipedia - Black-footed cat -- Small wild cat native to Southern Africa
Wikipedia - Black Fox: The Rise and Fall of Adolf Hitler -- 1962 film
Wikipedia - Blackfriars Hall
Wikipedia - Black Hawks Hyderabad -- Indian volleyball team
Wikipedia - Black Holm -- A small tidal island in the Orkney Islands, near Copinsay to the west of Corn Hol
Wikipedia - Black Horse and the Cherry Tree -- 2005 single by KT Tunstall
Wikipedia - Black Knight satellite conspiracy theory -- Alleged Earth satellite of extraterrestrial origin
Wikipedia - Blacklight poster -- Type of wall art
Wikipedia - Blacklisting -- Practice of prohibiting people or entities, generally
Wikipedia - Black Loch (Perth and Kinross) -- Small lowland freshwater loch
Wikipedia - Blackmail (1920 film) -- 1920 film by Dallas M. Fitzgerald
Wikipedia - Black Manifesto -- Maniufesto calling for slavery and segregation reparations payments
Wikipedia - Black market -- Market in which goods or services are traded illegally
Wikipedia - Black Mother -- 2018 documentary film by Khalik Allah
Wikipedia - Black Mountains (California) -- Mountain range in Death Valley National Park, United States
Wikipedia - Black No. 1 (Little Miss Scare-All) -- 1993 single by Type O Negative
Wikipedia - Blackout/All Clear -- Series by Connie Willis
Wikipedia - Blackout (broadcasting) -- Non-airing of programming (typically sports-related) in a certain media market
Wikipedia - Black Patch (film) -- 1957 film by Allen H. Miner
Wikipedia - Blackpool Town Hall -- Municipal Building in England
Wikipedia - Black Rock Forest -- Privately run nature preserve in Cornwall, New York, U.S.
Wikipedia - Black Sheep (1935 film) -- 1935 film by Allan Dwan
Wikipedia - Black-shouldered kite -- small raptor found in open habitat throughout Australia
Wikipedia - Blackstone River Valley National Heritage Corridor -- Area dedicated to the history of the early American Industrial Revolution
Wikipedia - Blackstone River Valley National Historical Park -- National Park Service unit in Rhode Island and Massachusetts, United States
Wikipedia - Blackstone Valley Tribune -- Weekly newspaper
Wikipedia - Black the Fall -- 2017 puzzle video game
Wikipedia - Black turtle bean -- Small, shiny variety of the common bean
Wikipedia - Blackwall DLR station -- Docklands Light Railway station
Wikipedia - Blackwall, London -- Area of the East End of London, England
Wikipedia - Blackwall Rock -- Reef in the River Thames
Wikipedia - Blackwall Tunnel -- Pair of road tunnels underneath the River Thames in London
Wikipedia - Blackwater Valley Opera Festival -- Classical music and opera event in Lismore, County Waterford
Wikipedia - Blading (professional wrestling) -- Intentionally cutting oneself to provoke bleeding in professional wrestling
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Wikipedia - Blaire Luna -- American softball player
Wikipedia - Blake Hall -- English country house
Wikipedia - Blanco y Negro (song) -- Song by A.B. Quintanilla y Los Kumbia All Starz
Wikipedia - Blaschke-Lebesgue theorem -- Plane geometry theorem on least area of all curves of given constant width
Wikipedia - Blast ball -- Less-lethal hand grenade
Wikipedia - Blast furnace -- Type of metallurgical furnace used for smelting to produce industrial metals
Wikipedia - Blaydon railway station -- Railway station in Tyne and Wear on the Tyne Valley Line
Wikipedia - Blepharophimosis -- Congenital anomaly in which the eye openings are small
Wikipedia - Blessed Gerard -- Founder of the Knights Hospitaller
Wikipedia - Bless 'Em All -- Song performed by George Formby
Wikipedia - Blessthefall -- American metalcore band
Wikipedia - Bliaut -- Overgown, usually with wide trailing sleeves
Wikipedia - Blighty Valley Cemetery -- World War I cemetery
Wikipedia - Blind Alley (film) -- 1939 film by Charles Vidor
Wikipedia - Blind Alleys (film) -- 1927 film
Wikipedia - Blind Alley -- Science fiction short story by American writer Isaac Asimov.
Wikipedia - Blind carbon copy -- Allows the sender of a message to conceal the person entered in the BCC field from the other recipients
Wikipedia - Blister -- Small pocket of fluid within the upper layers of the skin
Wikipedia - Blithe Spirit (2020 film) -- 2020 film by Edward Hall
Wikipedia - Block Party! -- FIRST Tech Challenge robotics competition
Wikipedia - Block-setting crane -- Crane type for installing large stone blocks
Wikipedia - Block suballocation
Wikipedia - Blood-brain barrier -- Semipermeable capillary border that allows selective passage of blood constituents into the brain
Wikipedia - Blood Hook -- 1987 film by Jim Mallon
Wikipedia - Bloodhounds of the North -- 1913 film by Allan Dwan
Wikipedia - Bloodless surgery -- Surgery without transfusion of allogeneic blood
Wikipedia - Blood on the Wall -- American indie rock band
Wikipedia - Blood pressure -- Pressure exerted by circulating blood upon the walls of blood vessels
Wikipedia - Blood Ties: The Life and Work of Sally Mann -- 1994 film
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Wikipedia - Bloons Tower Defense -- Tower defense video game series featuring popping of enemy balloons
Wikipedia - Blossoms on Broadway -- 1937 film by Richard Wallace
Wikipedia - Blowhole (geology) -- Hole at the top of a sea-cave which allows waves to force water or spray out of the hole
Wikipedia - Blubber -- Thick layer of vascularized adipose tissue found under the skin of all cetaceans, pinnipeds and sirenians
Wikipedia - Blue and White (political alliance) -- Israeli political party
Wikipedia - Blue-and-white swallow -- Species of bird
Wikipedia - Blue Balliett -- American author
Wikipedia - Blue balls -- A condition that arises during sexual arousal when the sperms or fluid are not ejaculated
Wikipedia - Bluebell, Dublin -- Southside locality or small suburb, Dublin city, Ireland
Wikipedia - Bluebell Falls -- Irish goatM-bM-^@M-^Ys milk cheese range
Wikipedia - Bluebell Wood, London -- Small remnant of one of the ancient woodlands of London
Wikipedia - Blue box -- Electronic device used to illegally place free long-distance telephone calls
Wikipedia - Bluegrass Balloon Festival -- Former hot air balloon festival in Louisville, KY, US 1999-2009
Wikipedia - Blue Icefalls -- Icefalls in Antarctica
Wikipedia - Blue Jasmine -- 2013 film by Woody Allen
Wikipedia - Blue Ridge-class command ship -- Call of US ships
Wikipedia - Blues Alley -- American jazz nightclub in the Georgetown neighborhood of Washington, D.C.
Wikipedia - Blues Hall of Fame -- Award by Blues Foundation, since 2015 also a music museum in Memphis, Tennessee
Wikipedia - Blues Is King (song) -- 1985 song by American rock musician Marshall Crenshaw
Wikipedia - Blue State (film) -- 2007 Canadian/American romantic comedy film by Marshall Lewy
Wikipedia - Bluetech Award -- Annual award presented by the Clean Air Alliance of China
Wikipedia - Blue wall of silence -- American term used to denote an informal rule for police officers not to report on fellow officer reported misconduct
Wikipedia - Blue wall (politics) -- American political term for states which consistently vote Democrat
Wikipedia - Blue Whale Challenge -- Social network cyberbullying phenomenon
Wikipedia - Bluey (dog) -- Australian cattle dog owned by Les and Esma Pall
Wikipedia - Bluing (steel) -- Process that partially protects steel against rust
Wikipedia - Blum Basin Falls -- Waterfall in Whatcom County, Washington
Wikipedia - BM Aula Cultural -- Spanish handball club
Wikipedia - BM Bera Bera -- Spanish women's handball club
Wikipedia - BM PorriM-CM-1o -- Spanish handball club
Wikipedia - BMW F series parallel-twin -- Series of motorcycles built by BMW-Motorcycle
Wikipedia - BNS Tallashi -- Hydrographic survey ship of the Bangladesh Navy
Wikipedia - Boarding school -- School where some or all pupils live-in
Wikipedia - Boarding stirrup -- A suspended foot support allowing divers to use a leg to help lift themselves from the water into the boat
Wikipedia - Boardwalk Hall -- Arena in Atlantic City, Atlantic County, New Jersey, United States
Wikipedia - Bob Allen (Florida politician) -- American politician
Wikipedia - Bob Allen (Pennsylvania politician) -- American legislator
Wikipedia - Bob Allen (surgeon) -- journalist and surgeon
Wikipedia - Bobbie of the Ballet -- 1916 film
Wikipedia - Bobby Ball -- English comedian (1944 - 2020)
Wikipedia - Bobby Digital (Jamaican producer) -- Jamaican reggae and dancehall record producer
Wikipedia - Bobby Kimball -- American singer
Wikipedia - Bob Coolen -- American softball coach
Wikipedia - Bob Delegall -- American actor, director and producer (1945-2006)
Wikipedia - Bob Graham Round -- English Lakeland fell-running challenge
Wikipedia - Bob Hall (comics) -- Writer
Wikipedia - Bob Hallett -- Canadian musician and founding member of the Canadian folk rock band Great Big Sea
Wikipedia - Bob Hope Patriotic Hall -- Historic building in Los Angeles, California
Wikipedia - Bobino -- Theatre, music hall in Paris, France
Wikipedia - Bob Mann (American football)
Wikipedia - Bob Marshall-Andrews -- British politician (born 1944)
Wikipedia - Bob Marshall (billiards player) -- Australian Billiards player
Wikipedia - Bob Marshall (Virginia politician) -- former American politician
Wikipedia - Bob Marshall (wilderness activist) -- 20th-century American wilderness activist
Wikipedia - Bob McCallister -- American professional golfer
Wikipedia - Bob Randall (Aboriginal Australian elder) -- Australian writer and musician
Wikipedia - Bob Tallman -- American rodeo announcer
Wikipedia - Bob Wallace
Wikipedia - Bob Walls -- New Zealand painter
Wikipedia - Bob Westfall (politician) -- American politician
Wikipedia - Bocce -- Ball sport
Wikipedia - Bocconcini -- Small mozzarella cheese balls
Wikipedia - Bodiocasses -- Gallic tribe
Wikipedia - Bodmin General railway station -- Railway station in Bodmin, Cornwall, United KIngdom
Wikipedia - Bodmin St Leonard (electoral division) -- Electoral division of Cornwall in the UK
Wikipedia - Bodmin St Mary's (electoral division) -- Electoral division of Cornwall in the UK
Wikipedia - Bodo HK -- Norwegian handball team
Wikipedia - Bodongpa -- One of the smaller traditions of Tibetan Buddhism
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Wikipedia - Body of water -- Any significant accumulation of water, generally on a planet's surface
Wikipedia - Boeckenberg KC -- Korfball club in Deurne, Belgium
Wikipedia - Boeing New Large Airplane -- 1990s concept for an all-new quadjet airliner in the 500+ seat market
Wikipedia - Bogdan Macovei (handball coach) -- Romanian handball coach
Wikipedia - Boii -- Gallic tribe
Wikipedia - Boiled Beef and Carrots -- Music hall song from England
Wikipedia - Boiling frog -- Metaphor for the inability of people to properly react to significant changes that occur gradually
Wikipedia - Bokeo Province -- Smallest and least populous province of Laos
Wikipedia - Boleslaw Surallo -- Polish painter
Wikipedia - Bolillo -- Small baguette-like bread from Mexico
Wikipedia - Bolingen Islands -- Group of small islands in Antarctica
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Wikipedia - Bombardier Challenger 300 -- Business jet made by Bombardier Aerospace
Wikipedia - Bombardier Challenger 600 series -- Business jet family by Canadair, later Bombardier
Wikipedia - Bombardier Challenger -- Wikipedia disambiguation page
Wikipedia - Bombardier (film) -- 1943 film by Richard Wallace and Lambert Hillyer
Wikipedia - Bombing of Hamburg in World War II -- World War II Allied bombing raids against Hamburg
Wikipedia - Bombing of Nijmegen -- Allied aerial bombing of Dutch city during World War II
Wikipedia - Bombing of Singapore (1944-1945) -- Military campaign conducted by the Allied air forces during World War II
Wikipedia - Bombing of Tallinn in World War II -- Bombing of Tallinn during the Second World War
Wikipedia - Bomburu Ella -- Waterfall in Sri Lanka
Wikipedia - BoM-EM- -- Polish handball coach
Wikipedia - Bonallack Trophy -- Amateur golf competition
Wikipedia - Bonallack -- Estate
Wikipedia - Bonane -- Small village, County Kerry, Ireland
Wikipedia - Bonbon -- Small chocolate confection
Wikipedia - Bond Falls -- Waterfall on the Ontonagon River in Michigan, United States
Wikipedia - Bones Allen -- Canadian ice hockey and lacrosse player
Wikipedia - Bonnie Ballif-Spanvill -- American psychologist
Wikipedia - Bonnie Tholl -- American softball player
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Wikipedia - Bonsallo Avenue -- Street in South Los Angeles, California, US
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Wikipedia - Boo De Oliveira -- American softball coach
Wikipedia - Book of Ballymote
Wikipedia - Book of Mormon -- Sacred text of the <!-- Do not change to a specific denomination. The term "Latter Day Saint movement" encompasses all the different denominations. -->Latter Day Saint movement
Wikipedia - BooksActually -- Independent bookstore in Singapore
Wikipedia - Book series -- Sequence of books having certain characteristics in common that are formally identified together as a group
Wikipedia - Books for the Blind -- United States program that provides audiobooks to the visually impaired
Wikipedia - Boolean algebras canonically defined
Wikipedia - Boondall, Queensland -- Suburb of Brisbane, Australia
Wikipedia - Boone Valley Golf Club -- Private golf club in Missouri, USA
Wikipedia - Bootie Call -- 1998 single by All Saints
Wikipedia - Booty Call -- 1997 film by Jeff Pollack
Wikipedia - Booz Allen Hamilton -- American management and consulting IT firm
Wikipedia - Border ballad -- Song genre from the Anglo-Scottish border
Wikipedia - Border Caballero -- 1936 film by Sam Newfield
Wikipedia - Border search exception -- Exception in US criminal law allowing warrantless searches and seizures near international borders
Wikipedia - Border states (American Civil War) -- Slave states that did not officially secede from the Union during the American Civil War
Wikipedia - Bord Gais Energy Theatre -- Ireland's largest all-seated indoor theatre
Wikipedia - Borglum Hall -- Dormitory in Aarhus, Denmark
Wikipedia - Boris Allakhverdyan -- Armenian-American clarinet player
Wikipedia - Borj Lalla Qadiya -- Moroccan cultural heritage site
Wikipedia - Borneo campaign -- Last major Allied campaign in the South West Pacific Area during World War II
Wikipedia - Borning -- 2014 Norwegian action-comedy film by Hallvard BrM-CM-&in
Wikipedia - Born secret -- Information classified since created; generally referring to nuclear weapons
Wikipedia - Borrego Valley Airport -- Airport in California, United States of America
Wikipedia - Borsuk's conjecture -- Can every bounded subset of Rn be partitioned into (n+1) smaller diameter sets?
Wikipedia - Bortolami (gallery) -- Contemporary art gallery
Wikipedia - Boscarne Junction railway station -- Railway in Cornwall, United Kingdom
Wikipedia - Bosch-Halle -- indoor sporting arena
Wikipedia - Bosiliack Barrow -- Ancient burial mound in Cornwall, England
Wikipedia - Bosse Halla -- Norwegian bandy player
Wikipedia - Boss of All Bosses (film) -- 2018 film
Wikipedia - Boston Alliance of Gay, Lesbian, Bisexual, and Transgender Youth -- A non-profit organization located in Boston that works to protect, expand, and raise awareness for the rights of gay, lesbian, bisexual, transgender, queer, and questioning youth (LGBTQ+)
Wikipedia - Boston Braves (baseball)
Wikipedia - Boston Celtics all-time roster -- Wikipedia list article
Wikipedia - Boston City Hall -- City hall of Boston, Massachusetts since 1969
Wikipedia - Boswens Menhir -- Standing stone near St. Just in Penwith, Cornwall, England
Wikipedia - Botallackite -- Halide mineral
Wikipedia - Botallack Manor -- Listed house in Cornwall
Wikipedia - Botball
Wikipedia - Bottle Shock -- 2008 film by Randall Miller
Wikipedia - Boulder River Waterfalls -- Waterfalls in Washington (state), United States
Wikipedia - Boulevard Mall -- Shopping center in Amherst, New York
Wikipedia - Bouncing ball -- Physics of bouncing balls
Wikipedia - Bound in Morocco -- 1918 film by Allan Dwan
Wikipedia - Bouquet of Small Chrysanthemums (Leon Bonvin) -- Mid 19th century still life watercolour
Wikipedia - Boutique hotel -- Small, upscale hotel
Wikipedia - Boutonniere -- Small floral arrangement worn on the lapel
Wikipedia - Bowen Falls -- Waterfall in New Zealand
Wikipedia - Bowen's reaction series -- Order of crystallization of minerals in magma
Wikipedia - Bowers Ridge -- A currently seismically inactive ridge in the southern part of the Aleutian Basin
Wikipedia - Bowery at Midnight -- 1942 film by Wallace Fox
Wikipedia - Bowery Blitzkrieg -- 1941 film by Wallace Fox
Wikipedia - Bowes Moor -- Environmentally protected area in England
Wikipedia - Bowie Town Center -- Shopping mall in Maryland, United States
Wikipedia - Bowles Hall
Wikipedia - Bowling alley -- Facility for the sport of bowling
Wikipedia - Bowling ball
Wikipedia - Bowling -- Class of sports in which a player rolls a bowling ball towards a target
Wikipedia - Bowls -- Sport involving rolling biased balls so that they stop closest to a smaller ball
Wikipedia - Bowman Field (Maine) -- Private airport near Livermore Falls, Maine, USA
Wikipedia - Bow Valley Square -- Building Complex in Calgary, Alberta
Wikipedia - Box-bed -- Enclosed bed generally designed for sleeping in a sitting position, whereby it can be closed with doors or curtains
Wikipedia - Boxhalle -- Sporting arena Munich, Upper Bavaria, Germany
Wikipedia - Box -- Typically cuboid or rectangular container used for the transport or storage of objects
Wikipedia - BoybandPH -- All male pop group in the Philippines, winners of the 2016 reality show, Pinoy Boyband Superstar
Wikipedia - Boy Called Twist -- 2004 film by Timothy Greene
Wikipedia - Boydell Shakespeare Gallery -- Art museum in London
Wikipedia - Boy, Did I Get a Wrong Number! -- 1966 film by George Marshall
Wikipedia - Boyd Marshall -- American actor
Wikipedia - Boyd's Automatic tide signalling apparatus -- Architectural structure in North Ayrshire, Scotland, UK
Wikipedia - Boyne Valley (disambiguation) -- Boyne Valley (disambiguation)
Wikipedia - Boys Generally Asian -- K-pop parody group
Wikipedia - Bracteate -- Struck metal pendant medallion, or a coin made in imitation of these
Wikipedia - Bradford Dale (Yorkshire) -- Valley in West Yorkshire, England
Wikipedia - Brad Hall (bobsledder) -- British bobsledder
Wikipedia - Brad Keller (volleyball) -- volleyball coach
Wikipedia - Bradley Square Mall -- Shopping mall in Cleveland, Tennessee, United States
Wikipedia - Brad Neely's Harg Nallin' Sclopio Peepio -- American animated television series
Wikipedia - Bradogue River -- Small culverted watercourse, Dublin, Ireland
Wikipedia - Brad Williams (mnemonist) -- American with an abnormally good memory
Wikipedia - Brahmanapalli Balaiah -- Indian politician
Wikipedia - Braided river -- A network of river channels separated by small, and often temporary, islands
Wikipedia - Braiding Sweetgrass -- 2013 nonfiction book by Robin Wall Kimmerer
Wikipedia - Braidy Industries -- Kentucky-based aluminum alloys manufacturer
Wikipedia - Braille -- Tactile writing system for blind and visually impaired people
Wikipedia - Braine-l'Alleud
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Wikipedia - Brainstem -- Posterior part of the brain, adjoining and structurally continuous
Wikipedia - Bramall Hall -- Tudor manor house in Bramhall, within the Metropolitan Borough of Stockport, Greater Manchester, England
Wikipedia - Brampton Stallions -- Former Canadian Soccer League team
Wikipedia - Brandeis Marshall -- American data scientist
Wikipedia - Brandeston Hall -- House in Brandeston, Suffolk, UK
Wikipedia - Brandon Call -- American actor
Wikipedia - Brandon Centerwall -- American epidemiologist
Wikipedia - Brandon Micheal Hall -- American actor
Wikipedia - Brane Barrow -- Neolithic entrance grave in Cornwall
Wikipedia - Branko Kallay -- Croatian athlete
Wikipedia - Brannon Run (Allegheny River tributary) -- Waterway in Venango County, Pennsylvania
Wikipedia - Brannovices -- Gallic tribe
Wikipedia - Branston Hall
Wikipedia - Brass mill -- Infrastructure related to metallurgy
Wikipedia - Brass -- Alloy of copper and zinc
Wikipedia - Braulio Caballero Figueroa -- Mexican organist, harpsichordist and orchestral conductor (born 1998)
Wikipedia - Brawlhalla -- 2015 2D fighting video game
Wikipedia - Brayan Rodallegas -- Colombian weightlifter
Wikipedia - Brazilian Carnival Ball -- Annual fundraising event in Toronto, Canada
Wikipedia - Brazil national football team
Wikipedia - Brazza's martin -- A passerine bird of the swallow family from central Africa
Wikipedia - Breadboard -- Board with embedded spring clips that allows for electronics to be wired without soldering
Wikipedia - Bread dildo -- Dildo prepared using bread, allegedly made in the Greco-Roman era around 2,000 years ago
Wikipedia - Breadsall railway station -- Former railway station in Derbyshire, England
Wikipedia - Breage, Cornwall
Wikipedia - Break All Day! -- 2000 single by Alisa Mizuki
Wikipedia - Breakdown (vehicle) -- Mechanical failure of motor vehicle that prevents vehicle to operate functionally
Wikipedia - Breandan de Gallai -- Irish dancer
Wikipedia - Bredon School -- Small English Independent (public) School
Wikipedia - Breeder (cellular automaton) -- Type of pattern that grows quadratically
Wikipedia - Breede River Valley -- River valley region in the Western Cape, South Africa
Wikipedia - Breeders' Cup Challenge -- Series of Thoroughbred horse races
Wikipedia - Breedon Hall -- Historic building near Derby, England
Wikipedia - Bremen City Hall -- Historical building, instance of Brick Gothic and Weser Renaissance architecture
Wikipedia - Bremen-Walle station -- Railway station in Walle, Germany
Wikipedia - Bremer wall -- Type of barrier used to protect structures against damage from explosions
Wikipedia - Bremia (gall midge) -- Genus of flies
Wikipedia - Brenda Allen -- American madam based in Los Angeles, California
Wikipedia - Brenda De Blaes -- Australian softball player
Wikipedia - Brenda Mallory (artist) -- Native American mixed-media artist
Wikipedia - Brendan Allen -- American mixed martial arts fighter
Wikipedia - Brendan Halligan -- Irish politician
Wikipedia - Brenden Adams -- Formerly the tallest teenager in the world
Wikipedia - Brene Brown: The Call to Courage -- 2019 documentary film
Wikipedia - Brent Town Hall -- Building in Wembley Park in the London Borough of Brent
Wikipedia - Brentwood Town Centre -- Shopping mall in Burnaby, British Columbia, Canada
Wikipedia - Bresse Vallons -- Commune in Auvergne-Rhone-Alpes, France
Wikipedia - Brett Gallant -- Canadian curler
Wikipedia - Brett Scallions -- American musician
Wikipedia - Brett Talley -- American lawyer
Wikipedia - Brevetoxin -- Class of chemical compounds produced naturally
Wikipedia - Brewster SB2A Buccaneer -- Allied WWII monoplane scout/bomber aircraft
Wikipedia - Briallen Hopper -- Writer and literary scholar
Wikipedia - Brian Allen Carr -- American writer
Wikipedia - Brian Allgeier -- American video game designer
Wikipedia - Brian Ballard -- American sports shooter
Wikipedia - Brian Ball -- British motorcycle racer
Wikipedia - Brian Calley -- American politician
Wikipedia - Brian Callison -- British novelist
Wikipedia - Brian Cederwall -- New Zealand sportsman
Wikipedia - Brian Fallon (press secretary) -- American political activist
Wikipedia - Brian Fallon -- American singer-songwriter and musician
Wikipedia - Brian Hall (actor) -- British actor
Wikipedia - Brian Levin -- American softball coach
Wikipedia - Brian O'Halloran -- American actor and producer
Wikipedia - Brian Randall
Wikipedia - Brian Wall (artist) -- British sculptor
Wikipedia - Bricha -- Underground organized effort that helped Jewish Holocaust survivors illegally escape post-World War II Europe to the British Mandate for Palestine
Wikipedia - Brick-wall filter
Wikipedia - Brickwall House -- House in East Sussex, England
Wikipedia - Bridal Veil Falls (Washington) -- Waterfall in Washington (state), United States
Wikipedia - Bridey Murphy -- Purported example of a recalled past life
Wikipedia - Bridges Hall of Music -- Concert hall at Pomona College
Wikipedia - Bridges Not Walls -- 2017 EP by Billy Bragg
Wikipedia - Bridget Allchin -- English archaeologist, specializing in South Asian archaeology
Wikipedia - Bridget Hall -- American model
Wikipedia - Bridget Kumwenda -- Malawi netball international
Wikipedia - Bridget Vallence -- Australian politician
Wikipedia - Bridgewater Commons -- Shopping mall in Somerset County, New Jersey, United States
Wikipedia - Bridgman-Stockbarger method -- Method of crystallization
Wikipedia - Brigham Young Monument -- Sculpture by Cyrus Edwin Dallin
Wikipedia - Brigitte Balleys -- Swiss mezzo-soprano in opera and concert
Wikipedia - Brindavanam (2010 film) -- 2010 film by Vamshi Paidipally
Wikipedia - Bring It All to Me -- 1999 single by Blaque
Wikipedia - Brisbane Festival Hall -- Multi-purpose arena located in the Brisbane, Australia
Wikipedia - Bristol Beacon -- Concert hall in Bristol, England
Wikipedia - British ballet
Wikipedia - British Cemetery, Callao -- Cemetery in Peru
Wikipedia - British Rail Passenger Timetable -- Timetable containing all passenger rail services in Great Britain
Wikipedia - Britney Gallivan
Wikipedia - Britt Allcroft -- English film producer
Wikipedia - Brittany Allen -- Canadian actress
Wikipedia - Brittany Rogers (softball) -- American softball player
Wikipedia - Britt Vonk -- Dutch softball player
Wikipedia - BRLESC -- Ballistic Research Laboratories Electronic Scientific Computer
Wikipedia - BRMalls -- Brazilian company
Wikipedia - Broadcast address -- Means of addressing all devices on a network with a single transmission
Wikipedia - Broadcast call signs -- Unique identifiers assigned to radio and television stations
Wikipedia - Broadcast programming -- All shows of radio and television that were broadcast during a period of time
Wikipedia - Broadside ballad -- Single sheet of paper printed on one side
Wikipedia - Broad Street Mall -- Large indoor shopping mall located in central Reading, England
Wikipedia - Broadway Plaza (Denver) -- Former shopping mall in Denver, Colorado
Wikipedia - Brockley Hall Stables -- Biological Site of Special Scientific Interest near Brockley, North Somerset, England
Wikipedia - Brodie Lee Celebration of Life -- 2020 All Elite Wrestling television special and memorial event
Wikipedia - Brodie Nalle -- American physician
Wikipedia - Brodmann area 31 -- Brodmann area 31, also known as dorsal posterior cingulate area 31, is a subdivision of the cytoarchitecturally
Wikipedia - Broken Chains (film) -- 1922 film by Allen Holubar
Wikipedia - Broken windows theory -- Criminological theory of the norm-setting and signalling effect of urban disorder and vandalism
Wikipedia - Broken Wings (ballet) -- Ballet about Frida Kahlo
Wikipedia - Broker's call -- relative interest rate
Wikipedia - Bronchiolitis -- Blockage of the small airways in the lungs due to a viral infection
Wikipedia - Bronchoscopy -- Procedure allowing a physician to look at a patient's airways through a thin viewing instrument called a bronchoscope
Wikipedia - Bronco All Terrain Tracked Carrier -- type of amphibious off-road vehicle
Wikipedia - Bronislava Nijinska -- Russian ballet dancer, teacher and choreographer
Wikipedia - Bronston v. United States -- 1972 U.S. Supreme Court decision holding that literally truthful testimony is not perjury
Wikipedia - Bronwyn Hall -- American economist
Wikipedia - Bronx Borough Hall -- Former building in the Bronx, New York
Wikipedia - Bronze disease -- Effect of chlorides on copper alloys
Wikipedia - Bronze -- metal alloy consisting of copper and tin
Wikipedia - Brookdale Center -- Shopping mall in the United States
Wikipedia - Brooke Allison -- American pop singer
Wikipedia - Brooke Wilkins -- Australian softball player
Wikipedia - Brooklyn Mall -- Shopping mall in South Africa
Wikipedia - Brooklyn Nets all-time roster -- Wikipedia list article
Wikipedia - Broomhead Hall -- Stately home in Sheffield, South Yorkshire, England
Wikipedia - Brotherhood of Steel -- Fictional technology-worshiping organization in the post-apocalyptic Fallout video game franchise
Wikipedia - Brothers Hospitallers of Saint John of God
Wikipedia - Brothers Hospitallers of St. John of God
Wikipedia - Brown Bear Seamount -- An underwater volcano west of the coast of Oregon. It is connected to the larger Axial Seamount by a small ridge
Wikipedia - Browne Medal -- Gold medals awarded annually since 1774 for Latin and Greek poetry at Cambridge University
Wikipedia - Browns Mountain -- A small submarine mountain in the south-western Pacific Ocean off the coast of New South Wales, Australia, east of Sydney.
Wikipedia - Browns Valley, Minnesota -- City in Minnesota, United States
Wikipedia - Browns Valley Township, Big Stone County, Minnesota -- Township in Minnesota, United States
Wikipedia - Brown Valley -- Valley in Antarctica
Wikipedia - Brown Willy -- Hill in Cornwall, England
Wikipedia - Brow ridge -- Bony ridge located above the eye sockets of all primates
Wikipedia - Bruce Allen (drag racer) -- American retired drag racer
Wikipedia - Bruce Allen (manager) -- Canadian music band manager
Wikipedia - Bruce Allpress -- New Zealand actor
Wikipedia - Bruce Hall (musician) -- American musician and singer
Wikipedia - Bruce Kendall -- New Zealand sailor
Wikipedia - Bruce Kimball -- American diver and coach
Wikipedia - Bruce Marshall (taxonomist) -- New Zealand taxonomist
Wikipedia - Bruce Meade -- American softball player
Wikipedia - Bruce Park -- A small suburban memorial park within greater Winnipeg
Wikipedia - Bruce P. Crandall -- United States Army Medal of Honor recipient
Wikipedia - Bruce Shand -- Father of Camilla, Duchess of Cornwall
Wikipedia - Bruce Silverstein Gallery -- Photographic art gallery in Manhattan, New York City
Wikipedia - Bruce Waller
Wikipedia - Brukunga -- small town in the Adelaide Hills, South Australia
Wikipedia - Brunnian link -- Interlinked multi-loop construction where cutting one loop frees all the others
Wikipedia - Bruno Dallansky -- Austrian actor
Wikipedia - Bruno Galliker -- Swiss hurdler
Wikipedia - Bruno Vallespir
Wikipedia - Brunt-VM-CM-$isM-CM-$lM-CM-$ frequency -- The angular frequency at which a vertically displaced parcel will oscillate within a statically stable environment
Wikipedia - Brussels-Halle-Vilvoorde (Chamber of Representatives constituency) -- Belgian political subdivision
Wikipedia - Brutally Normal -- American television series
Wikipedia - Bryan Allen (hang glider) -- Hang glider pilot
Wikipedia - Bryan Callen -- American stand-up comedian, actor, writer and podcaster
Wikipedia - Bryan Marshall -- British actor
Wikipedia - Bryce Dallas Howard -- American actress and director
Wikipedia - Bryce Hallett -- Canadian animator
Wikipedia - Bryce Hall (internet personality) -- American social media personality
Wikipedia - Bryn Mawr School -- private all-girls school in Baltimore, Maryland, USA
Wikipedia - Bryotropha gallurella -- Species of moth
Wikipedia - Bryotropha pallorella -- Species of moth
Wikipedia - BSA B25 -- Series of motorcycles made by the Birmingham Small Arms Company
Wikipedia - BTC City -- Shopping mall in Ljubljana, Slovenia
Wikipedia - Bt cotton -- Genetically modified variety of cotton
Wikipedia - B-tree -- A self-balancing, tree-based data structure, that allows read/write access in logarithmic time
Wikipedia - B*-tree -- A self-balancing, tree-based data structure, that allows read/write access in logarithmic time
Wikipedia - Bubba Nickles -- American softball player
Wikipedia - Bubusara Beyshenalieva -- Kyrgyzstani ballet dancer
Wikipedia - Buccio di Ranallo -- Italian medieval writer
Wikipedia - Bucculatrix callistricha -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix kendalli -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix kimballi -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix pallidula -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ramallahensis -- Species of moth in genus Bucculatrix
Wikipedia - Buckingham House, Pall Mall -- Historic British building
Wikipedia - Buckler -- Small shield
Wikipedia - Buckminster Fuller Challenge
Wikipedia - Buckminsterfullerene -- Carbon allotrope
Wikipedia - Buckner station -- DART light rail station in Dallas, Texas
Wikipedia - Buck Rogers in the 25th Century (film) -- 1979 film by Daniel Haller
Wikipedia - Bucky ball
Wikipedia - Buckyball
Wikipedia - Buczynski -- List of people called Buczynski
Wikipedia - Budaraju Srinivasa Murty -- Indian metallurgist
Wikipedia - Buddhahood -- The condition of being fully spiritually awakened in Buddhism
Wikipedia - Buddleja fallowiana var. alba -- Variety of plant
Wikipedia - Buddleja fallowiana -- Species of plant
Wikipedia - Buddy allocation
Wikipedia - Buddy film -- Film genre in which two people of the same sex (historically men) are non-romantically paired.
Wikipedia - Buddy line -- A line physically tethering two scuba divers together underwater to avoid separation in low visibility conditions
Wikipedia - Bude railway station -- Former railway station in Cornwall, England
Wikipedia - Bude -- town in Cornwall, England
Wikipedia - Budgerigar -- Small, long-tailed, seed-eating parrot
Wikipedia - Budgeted cost of work performed -- Budgeted cost of work that has actually been performed in carrying out a scheduled task during a specific time period
Wikipedia - Bud Muehleisen -- American racquetball and paddleball player
Wikipedia - Buena Vista (brand) -- Brand name historically used for divisions of the Walt Disney Company
Wikipedia - Buffalo City Hall -- Skyscraper and municipal building in Buffalo, New York
Wikipedia - Bugle railway station -- Railway station in Cornwall, England
Wikipedia - Bugles -- corn snack food originally from General Mills
Wikipedia - Buhl City Hall (Minnesota) -- Historic municipal building in Minnesota
Wikipedia - Building -- Structure, typically with a roof and walls, standing more or less permanently in one place
Wikipedia - Build the Wall, Enforce the Law Act of 2018 -- United States Congress bill
Wikipedia - Buka cloak -- Noongar South West Australian indigenous language word describing usually kangaroo skin cloak worn draped over one shoulder
Wikipedia - Buket Atalay -- Turkish Paralympic goalball player
Wikipedia - Bulbil -- A small young plant that grows from the parent plant's stem
Wikipedia - Bulbophyllum alleizettei -- Species of orchid
Wikipedia - Bulbophyllum allenkerrii -- Species of orchid
Wikipedia - Bulbophyllum alliifolium -- Species of orchid
Wikipedia - Bulbophyllum ballii -- Species of orchid
Wikipedia - Bulbophyllum callichroma -- Species of orchid
Wikipedia - Bulbophyllum callipes -- Species of orchid
Wikipedia - Bulbophyllum callosum -- Species of orchid
Wikipedia - Bulbophyllum cantagallense -- Species of orchid
Wikipedia - Bulgarian Handball Federation -- Handball Federation from Bulgaria
Wikipedia - Bulk box -- Pallet-size shipping box
Wikipedia - Bulk synchronous parallel
Wikipedia - Bull Allen (soldier) -- Australian soldier
Wikipedia - Bulletin board -- A board, usually cork, for pinning notices to
Wikipedia - Bullets for Bandits -- 1942 film by Wallace W. Fox
Wikipedia - Bullets over Broadway -- 1994 film by Woody Allen
Wikipedia - Bulls, Bears and the Ballot Box -- book by Bob Deitrick
Wikipedia - Bull v Hall -- UK discrimination and freedom of religious expression legal case
Wikipedia - Bully's Acre -- site in Ballinalee, Longford
Wikipedia - Bulverism -- Type of logical fallacy
Wikipedia - Bulwell Hall Halt railway station -- Former railway station in Nottinghamshire, England
Wikipedia - BuM-CM-1uelo -- Fried dough ball
Wikipedia - Bungay -- Small town in Suffolk, England
Wikipedia - Bungee jumping -- Activity that involves jumping from a tall structure while connected to a large elastic cord
Wikipedia - Bungsberg (ship) -- German cargo ship sunk near Tallinn, Estonia
Wikipedia - Buninskaya Alleya -- Moscow Metro station
Wikipedia - Bunny Hall -- Grade I listed building in Nottinghamshire, England
Wikipedia - Burbank station (DART) -- DART light rail station in Dallas, Texas
Wikipedia - Burcu SallakoM-DM-^_lu -- Turkish taekwondo practitioner
Wikipedia - Burevisnyk-ShVSM Chernihiv -- Professional Volleyball club based in Chernihiv, Ukraine
Wikipedia - BurgerbrM-CM-$ukeller -- Historic beer hall in Munich, Germany
Wikipedia - Burgess Falls State Park -- Protected area in Tennessee, US
Wikipedia - Burggasse-Stadthalle (Vienna U-Bahn) -- Vienna U-Bahn station
Wikipedia - Burgh Hall -- Building in Scotland
Wikipedia - Burghwallis -- Village and civil parish in South Yorkshire, England
Wikipedia - Burgstallkogel (Sulm valley) -- Hill in Austria
Wikipedia - Burhan-bulak falls -- Natural waterfall in Kazakhstan
Wikipedia - Burlesque Hall of Fame -- museum in Las Vegas, Nevada, USA
Wikipedia - Burlington Mall (Massachusetts) -- Shopping mall in Burlington, Massachusetts, United States
Wikipedia - Burlington Street drill hall, Manchester -- Former British military installation
Wikipedia - Burnby Hall Gardens -- Gardens in the East Riding of Yorkshire, England
Wikipedia - Burned house horizon -- Phenomenon of presumably intentionally burned settlements
Wikipedia - Burn (landform) -- Term of Scottish origin for a small river
Wikipedia - Burnley Barracks -- Military installation in Burnley, Lancashire, England
Wikipedia - Burnley Town Hall -- Municipal Building in England
Wikipedia - Burn Notice: The Fall of Sam Axe -- 2011 television film directed by Jeffrey Donovan
Wikipedia - Burns and Allen -- American comedic duo
Wikipedia - Burn (stream) -- Term of Scottish origin for a small river
Wikipedia - Burnt Island, Isles of Scilly -- Uninhabited island in Isles of Scilly, Cornwall, UK
Wikipedia - Burr conspiracy -- Alleged conspiracy to create an independent country in North America led by Aaron Burr (1805-1807)
Wikipedia - Burrows Cave -- Alleged cave site
Wikipedia - Burry Holms -- A small tidal island at the northern end of the Gower Peninsula, Wales
Wikipedia - Burst Ball Barrage!! Super B-Daman -- Television series
Wikipedia - Burton upon Trent Town Hall -- Municipal Building in England
Wikipedia - Burundo-African Alliance for Salvation -- Political party in Burundi
Wikipedia - Bush ballad -- Music genre of Australia
Wikipedia - Bushranger -- Originally runaway convicts during the British settlement of Australia
Wikipedia - Business and Professionals Alliance for Hong Kong -- Political group in Hong Kong
Wikipedia - Business license -- Permits issued by government agencies that allow individuals or companies to conduct business
Wikipedia - Business route -- Short special route connected to a parent numbered highway at its beginning, then routed through the central business district of a nearby city or town, and finally reconnecting with the same parent numbered highway again at its end
Wikipedia - Business telephone system -- Multiline telephone system typically used in business environments
Wikipedia - Buster Welch -- Cutting horse trainer inducted into AQHA and NCHA Halls of Fame.
Wikipedia - Butler -- Male domestic worker in charge of all the household staff
Wikipedia - Buttercrambe with Bossall -- Civil parish in North Yorkshire, England
Wikipedia - Buttered cat paradox -- Joke about falling cats and toast
Wikipedia - Butterfly effect -- Idea that small causes can have large effects
Wikipedia - Butternut Valley Township, Blue Earth County, Minnesota -- Township in Minnesota, United States
Wikipedia - Buttery (room) -- Originally a room under a monastery, in which food and drink were stored
Wikipedia - Butte -- Isolated hill with steep, often vertical sides and a small, relatively flat top
Wikipedia - Buttress root -- Large, wide roots on all sides of a shallowly rooted tree
Wikipedia - Buxhall Windmill -- Former tower mill at Buxhall, Suffolk, England
Wikipedia - Buxton Town Hall -- Listed building in Derbyshire, England
Wikipedia - BuzzBallz -- Brand of pre-mixed cocktail drinks
Wikipedia - Buzz Westfall -- American politician
Wikipedia - Byerley Turk -- 17th- and 18th-century stallion and one of the foundation stallions of the Thoroughbred breed
Wikipedia - Byron Allen -- American comedian
Wikipedia - Byron David Smith killings -- On Thanksgiving Day of 2012 in Little Falls, Minnesota, US
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Wikipedia - Byron Mallott -- American politician
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Wikipedia - Caballeria -- A unit of area measurement in colonial Spanish times in the Americas
Wikipedia - Caballeronia -- Genus of Betaproteobacteria
Wikipedia - Caballos Formation -- Geological formation in Colombia
Wikipedia - Cabal -- Clever scheme or artful plot, usually crafted for evil purposes
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Wikipedia - Cabela's Outdoor Trivia Challenge -- 1999 video game
Wikipedia - Cabinet (government) -- Group of high ranking officials, usually representing the executive branch of government
Wikipedia - Cabin (ship) -- Enclosed space generally on a ship
Wikipedia - Caboose (ship's galley) -- Kitchen on a ship
Wikipedia - Cabo Rojo Beach Volleyball Courts -- Volleyball courts in Cabo Rojo, Puerto Rico
Wikipedia - Cab Secure Radio -- British Rail driver/signaller communication system
Wikipedia - Cab signalling
Wikipedia - CabulM-DM-+tis -- Alligator
Wikipedia - Caciocavallo -- Italian cheese
Wikipedia - CAC Small -- French small-cap stock market index, part of the CAC All-Tradable composite index.
Wikipedia - Cactus Air Force -- Allied air power on the island of Guadalcanal in 1942
Wikipedia - Caddie Hall of Fame -- Wikipedia list article
Wikipedia - Cadillac Allante -- Luxury roadster produced by Cadillac
Wikipedia - Cadillac Ranch -- Public art installation in Amarillo, Texas
Wikipedia - Cadurci -- Gallic tribe
Wikipedia - Cadwallader Blayney, 10th Baron Blayney -- Irish noble
Wikipedia - Cadwallader C. Washburn -- American lawyer, politician, and businessman
Wikipedia - Cadwallader D. Colden
Wikipedia - Cadwallader Lincoln Washburn -- American artist and adventurer
Wikipedia - Cadwallader Wolseley -- An Irish Anglican priest: Archdeacon of Glendalough from 1862 until his death
Wikipedia - Cadwallon ap Cadfan
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Wikipedia - Caesar's Rhine bridges -- Roman construction, Gallic Wars
Wikipedia - Cafe Gondree -- Small coffeehouse in Benouville, France
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Wikipedia - Caffe macchiato -- Espresso coffee drink with a small amount of milk, usually foamed
Wikipedia - Cagayan Valley -- Administrative region of the Philippines
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Wikipedia - Caio Domenico Gallo
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Wikipedia - Caitlin Halligan -- Solicitor General of New York
Wikipedia - Caitlin Lever -- American-Canadian softball player
Wikipedia - Caitlin Mallory -- American ice dancer
Wikipedia - Caitriona Lally -- Professor of Bioengineering
Wikipedia - Cai Xiang -- Chinese calligrapher, politician, engineer, poet
Wikipedia - Cajun music -- Music of Cajun Louisiana is rooted in ballads of French-speaking Canadians
Wikipedia - Calallen, Corpus Christi, Texas -- District in Corpus Christi, Texas, United States
Wikipedia - Calallen Independent School District -- School district in Corpus Christi, Texas, United States
Wikipedia - Calamity Anne's Dream -- 1913 film by Allan Dwan
Wikipedia - Calamity Anne's Vanity -- 1913 film by Allan Dwan
Wikipedia - Calanque -- A narrow, steep-walled inlet on the Mediterranean coast
Wikipedia - Calathea allouia -- Species of plant
Wikipedia - Calcareous glade -- Calcareous glades occur where bedrock such as limestone occurs near or at the surface, and have very shallow and little soil development.
Wikipedia - Calceology -- Study of footwear, especially historical footwear whether as archaeology, shoe fashion history
Wikipedia - Calcite rafts -- Cave-crystallized calcite crusts
Wikipedia - Calculus Made Easy -- Book on infinitesimal calculus originally published in 1910 by Silvanus P. Thompson
Wikipedia - Calcutta Cricket and Football Club
Wikipedia - Calcutta Football League
Wikipedia - Caledonia Waterfalls -- Waterfall in Platres, Cyprus
Wikipedia - Caletes -- Belgic-Gallic tribe
Wikipedia - Calibrated probability assessment -- Subjective probabilities assigned in a way that historically represents their uncertainty
Wikipedia - California Border Police Initiative -- Proposed state ballot law enforcement initiative
Wikipedia - California Commotion -- Professional women's softball team
Wikipedia - California Cup Juvenile Fillies Stakes -- An American thoroughbred horse race run annually at Santa Anita Park in Arcadia, California
Wikipedia - California Golden Bears baseball
Wikipedia - California Golden Bears football
Wikipedia - California Golden Bears men's basketball
Wikipedia - California Golden Bears softball -- College softball team representing the University of California, Berkeley
Wikipedia - California Golden Bears women's basketball
Wikipedia - California Golden Bears women's volleyball -- College women's volleyball team representing the University of California, Berkeley
Wikipedia - California Hall
Wikipedia - California M-CM-^er Alles -- 1979 single by Dead Kennedys
Wikipedia - California quail -- Small ground-dwelling bird in the New World quail family.
Wikipedia - California Riverside Ballet -- American ballet company
Wikipedia - California Rodeo Salinas Hall of Fame -- Hall of Fame for Cowboys
Wikipedia - California Social Work Hall of Distinction
Wikipedia - California State Route 128 -- Highway in California from the Mendocino coast to the Sacramento Valley
Wikipedia - California State University Maritime Academy -- Public university in Vallejo, California, United States
Wikipedia - Calixa Lavallee -- Canadian composer
Wikipedia - Callabo -- Barrio of Juana Diaz, Puerto Rico
Wikipedia - Callahan's Crosstime Saloon -- Fictional bar/story series by Spider Robinson
Wikipedia - Callahans Hills, Virginia -- Unincorporated community in Pittsylvania County, Virginia
Wikipedia - Callaita -- 2019 song by Bad Bunny
Wikipedia - Callalily -- Pop rock band from the Philippines
Wikipedia - Callaloo -- Caribbean vegetable dish
Wikipedia - Call a Messenger -- 1939 film by Arthur Lubin
Wikipedia - Callan Chythlook-Sifsof -- American snowboarder
Wikipedia - Callancyla -- Genus of beetles
Wikipedia - Callan Data Systems
Wikipedia - Callander
Wikipedia - Callanga -- Genus of beetles
Wikipedia - Callan McAuliffe -- Australian actor
Wikipedia - Callan Potter -- Australian mixed martial arts fighter
Wikipedia - Callan v Ireland & The Attorney General -- Supreme Court of Ireland case
Wikipedia - Callao affair -- Series of naval incidents between Spain and the U.S. during the Peruvian War of Independence
Wikipedia - Callao Cave -- Cave and archaeological site in the Philippines
Wikipedia - Callao (Line B Buenos Aires Underground) -- Buenos Aires Underground station
Wikipedia - Callao (Line D Buenos Aires Underground) -- Buenos Aires Underground station
Wikipedia - Callao (Madrid Metro) -- Madrid Metro station
Wikipedia - Callao
Wikipedia - Callarge occidentalis -- Species of insect
Wikipedia - Call a spade a spade
Wikipedia - Callatis Theoretical High School -- High school in Mangalia, Romania
Wikipedia - Call at Midnight -- 1929 film
Wikipedia - Calla Urbanski -- American pair skater
Wikipedia - Callawassie Island -- Island in South Carolina, United States
Wikipedia - Callaway Arts & Entertainment -- American publishing company
Wikipedia - Callaway, Minnesota -- City in Minnesota, United States
Wikipedia - Calla -- Monotypic genus of flowering plant in the arum family Araceae
Wikipedia - Callback (computer programming)
Wikipedia - Callback (computer science)
Wikipedia - Callback function
Wikipedia - Call box -- Special purpose telephone
Wikipedia - Callboys -- Belgian television series
Wikipedia - Call by name
Wikipedia - Call-by-name
Wikipedia - Call by reference
Wikipedia - Call-by-reference
Wikipedia - Call by sharing
Wikipedia - Call by value
Wikipedia - Call-by-value
Wikipedia - Call centre -- Centralised office used for the purpose of receiving or transmitting a large volume of requests by telephone
Wikipedia - Call Cobbs Jr. -- American musician
Wikipedia - Call Control eXtensible Markup Language
Wikipedia - Call detail record -- Automated data record that documents the details of a telephone call or other telecommunications transaction
Wikipedia - Calle 11 metro station -- Mexico City metro station
Wikipedia - Calle 13 (band) -- Puerto Rican band
Wikipedia - Calle 13 (TV channel) -- Spanish pay television channel
Wikipedia - Calle 25 de Enero -- Historic street in Ponce, Puerto Rico
Wikipedia - Callebaut -- Belgian chocolate brand
Wikipedia - Calle Blancos -- district in Goicoechea canton, San Jose province, Costa Rica
Wikipedia - Calle-Calle Bridge -- Bridge in Valdivia, Chile
Wikipedia - Calle Concordia -- Highway in Puerto Rico
Wikipedia - Called Back (1914 American film) -- 1914 film directed by Otis Turner
Wikipedia - Called Back (1914 British film) -- 1914 film directed by George Loane Tucker
Wikipedia - Calle de la Amargura -- Street in San Jose, Costa Rica
Wikipedia - Calle de la Candelaria -- Street in Puerto Rico
Wikipedia - Calle de Serrano -- Street in Madrid
Wikipedia - Calleida -- Genus of beetles
Wikipedia - Calleidomorpha -- Genus of beetles
Wikipedia - Calleigh Duquesne -- Fictional character on American television series CSI: Miami
Wikipedia - Callejones Site -- Prehistoric archeological site in Lares, Puerto Rico
Wikipedia - Callejones -- Barrio of Lares, Puerto Rico
Wikipedia - Calle Jose De Diego (Mayaguez) -- Major road in Puerto Rico
Wikipedia - Calle Kristiansson -- Swedish singer
Wikipedia - Calle luna, Calle sol -- Television series
Wikipedia - Calle Mayor (Madrid) -- Street in Madrid, Spain
Wikipedia - Calle Mendez Vigo (Mayaguez) -- Major thoroughfare in Puerto Rico
Wikipedia - Calle Ramon Emeterio Betances -- Urban road in Puerto Rico
Wikipedia - Caller (dancing)
Wikipedia - Caller ID spoofing
Wikipedia - Callerlab
Wikipedia - Caller to Islam
Wikipedia - Callerton Parkway Metro station -- Tyne and Wear Metro station
Wikipedia - Calle Siete -- 2016 Philippine television series
Wikipedia - Calles Law
Wikipedia - Call Esteban -- 1960 film
Wikipedia - Calleva -- Outdoor education organization
Wikipedia - Call for the Dead -- 1961 novel by John le Carre
Wikipedia - Call gate (Intel) -- A mechanism in Intel's x86 architecture for changing the privilege level
Wikipedia - Call Girl (2012 film) -- 2012 Swedish drama film directed by Mikael Marcimain
Wikipedia - Call girl -- Type of sex worker
Wikipedia - Call graph
Wikipedia - Call Her Savage -- 1932 film
Wikipedia - Calliaghstown Well -- Holy well in Ireland
Wikipedia - Calliandra chilensis -- Species of plant
Wikipedia - Calliandra decrescens -- Species of plant
Wikipedia - Calliandra tumbeziana -- Species of plant
Wikipedia - Calliarthron -- Genus of red algae in the family Corallinaceae
Wikipedia - Callias III
Wikipedia - Callia -- Genus of beetles
Wikipedia - Callicarpa dichotoma -- Species of plant
Wikipedia - Callicarpa japonica -- Species of plant
Wikipedia - Callichromatini -- Tribe of beetle
Wikipedia - Callichroma -- Genus of beetle
Wikipedia - Calliclava pallida -- Species of mollusc
Wikipedia - Callicles
Wikipedia - Calliclytus -- Genus of beetles
Wikipedia - Calli Cox -- American former pornographic actress
Wikipedia - Callicrates -- Ancient Greek architect
Wikipedia - Callidadelpha -- Genus of beetles
Wikipedia - Callidagonum -- Genus of beetles
Wikipedia - Callidemum -- Genus of beetles
Wikipedia - Callidiellum -- Genus of beetles
Wikipedia - Callidiini -- Tribe of beetles
Wikipedia - Callidiopini -- Tribe of beetles
Wikipedia - Callidium -- Genus of beetles
Wikipedia - Callidrepana albiceris -- Species of hook-tip moth
Wikipedia - Callidrepana amaura -- Species of hook-tip moth
Wikipedia - Callidrepana argenteola -- Species of hook-tip moth
Wikipedia - Callidrepana argyrobapta -- Species of hook-tip moth
Wikipedia - Callidrepana gelidata -- Species of hook-tip moth
Wikipedia - Callidrepana gemina -- Species of hook-tip moth
Wikipedia - Callidrepana heinzhuebneri -- Species of hook-tip moth
Wikipedia - Callidrepana hirayamai -- Species of hook-tip moth
Wikipedia - Callidrepana jianfenglingensis -- Species of hook-tip moth
Wikipedia - Callidrepana macnultyi -- Species of hook-tip moth
Wikipedia - Callidrepana micacea -- Species of hook-tip moth
Wikipedia - Callidrepana nana -- Species of hook-tip moth
Wikipedia - Callidrepana ovata -- Species of hook-tip moth
Wikipedia - Callidrepana patrana -- Species of hook-tip moth
Wikipedia - Callidrepana pulcherrima -- Species of hook-tip moth
Wikipedia - Callidrepana saucia -- Species of hook-tip moth
Wikipedia - Callidrepana serena -- Species of hook-tip moth
Wikipedia - Callidrepana splendens -- Species of hook-tip moth
Wikipedia - Callidrepana vanbraeckeli -- Species of hook-tip moth
Wikipedia - Callidula atata -- Species of moth
Wikipedia - Callidula -- Genus of moths
Wikipedia - Callidulidae -- Family of Old World butterfly-moths
Wikipedia - CallidusCloud -- US enterprise software and SaaS company
Wikipedia - Callie duPerier -- American barrel racer)
Wikipedia - Calliergis ramosa -- Species of moth
Wikipedia - Callie Thorne -- American actress
Wikipedia - Calligonum junceum -- Species of plant
Wikipedia - Calligonum polygonoides -- Species of plant
Wikipedia - Calligrafismo
Wikipedia - Calligrammes -- Poetry collection by Guillaume Apollinaire
Wikipedia - Calligram -- Poem, phrase, or word in which the typeface, calligraphy or handwriting is arranged in a way that creates a visual image
Wikipedia - Calligrapha -- Genus of beetles
Wikipedia - Calligraphus -- An ancient copyist
Wikipedia - Calligraphy Greenway -- Linear park in Taichung, Taiwan
Wikipedia - Calligraphy -- Visual art related to writing
Wikipedia - Calligra -- Office suite made for KDE
Wikipedia - Calliini -- Tribe of beetles
Wikipedia - Callimachus -- Ancient poet and librarian
Wikipedia - Callimation -- Genus of beetles
Wikipedia - Callimerus -- Genus of beetles
Wikipedia - Callimetopus -- Genus of beetles
Wikipedia - Callimicra -- Genus of beetles
Wikipedia - Callinectes bocourti -- Species of crustacean
Wikipedia - Callinectes sapidus -- Species of crustacean
Wikipedia - Calling All Cars (1935 film) -- 1935 film directed by Spencer Gordon Bennet
Wikipedia - Calling All Cars (band) -- Australian rock band
Wikipedia - Calling All Crooks -- 1938 film
Wikipedia - Calling All Curs -- 1939 film by Jules White
Wikipedia - Calling All Hearts (song) -- 2014 single by DJ Cassidy
Wikipedia - Calling All Husbands -- 1940 film by Noel M. Smith
Wikipedia - Calling All Marines -- 1939 film by John H. Auer
Wikipedia - Calling All Police Cars -- 1975 film
Wikipedia - Calling All the Monsters -- 2011 single by China Anne McClain
Wikipedia - Calling America -- 1986 single by Electric Light Orchestra
Wikipedia - Calling a Wolf a Wolf -- poetry collection by [[Kaveh Akbar]]
Wikipedia - Calling / Breathless -- 2013 single by Arashi
Wikipedia - Calling Bulldog Drummond -- 1951 film by Victor Saville
Wikipedia - Calling convention
Wikipedia - Calling Dr. Gillespie -- 1942 film by Harold S. Bucquet
Wikipedia - Calling Dr. Kildare -- 1939 film by Harold S. Bucquet
Wikipedia - Calling Homicide -- 1956 American police drama film directed by Edward Bernds
Wikipedia - Calling Occupants of Interplanetary Craft -- 1976 single by Klaatu
Wikipedia - Calling of Matthew
Wikipedia - Calling on Dragons
Wikipedia - Calling On -- 2000 single by Weta
Wikipedia - Calling Philo Vance -- 1940 film by William Clemens
Wikipedia - Calling the Shots -- 1988 Canadian documentary film
Wikipedia - Calling the Tune -- 1936 film by Reginald Denham
Wikipedia - Callinicus III of Constantinople
Wikipedia - Callinicus II of Constantinople
Wikipedia - Callinicus I of Constantinople
Wikipedia - Callinicus IV of Constantinople
Wikipedia - Callinicus of Alexandria -- Egyptian priest
Wikipedia - Callinicus of Heliopolis
Wikipedia - Callinicus (Prince of Commagene) -- 1st century AD prince of the Kingdom of Commagene
Wikipedia - Callinicus (Sophist)
Wikipedia - Callinicus V of Constantinople
Wikipedia - Callin' Me (Lil' Zane song) -- 2000 song by Lil' Zane featuring 112
Wikipedia - Callin' Me When I'm Lonely -- 2013 single by Sheryl Crow
Wikipedia - Callinus
Wikipedia - Calliomorpha -- Genus of beetles
Wikipedia - Callionymus hainanensis -- Species of fish
Wikipedia - Calliope Beach -- Antarctic beach
Wikipedia - Calliope hummingbird -- Smallest species of hummingbird in North America
Wikipedia - Calliope School of Legal Studies -- Law college in Jammu and Kashmir
Wikipedia - Calliope -- Muse of epic poetry
Wikipedia - Calliophis melanurus -- Species of reptile
Wikipedia - Calliophis nigrescens -- Species of reptile
Wikipedia - Calliopius -- Genus of crustaceans
Wikipedia - Calliostoma consors -- Species of mollusc
Wikipedia - Calliostoma hexalyssion -- Species of mollusc
Wikipedia - Calliostoma interruptus -- Species of mollusc
Wikipedia - Calliostoma ornatum -- Ornate topshell, a marine gastropod mollusk in the family Calliostomatidae
Wikipedia - Calliostoma peregrinum -- Species of sea snail
Wikipedia - Calliostoma pertinax -- Species of mollusc
Wikipedia - Calliostoma presselierense -- Extinct species of sea snail
Wikipedia - Calliostoma suduirauti -- Species of sea snail
Wikipedia - Calliostoma vinosum -- Species of mollusc
Wikipedia - Calliotropis abyssicola -- Species of Pacific Ocean sea snail
Wikipedia - Calliotropis antarctica -- Species of Antarctic sea snail
Wikipedia - Calliotropis asphales -- Species of Pacific Ocean sea snail
Wikipedia - Calliotropis hondoensis -- Species of sea snail
Wikipedia - Calliotropis zone -- Species of sea snail
Wikipedia - Callipeltis -- Species of plant
Wikipedia - Callipepla -- Genus of birds
Wikipedia - Callipero -- Genus of beetles
Wikipedia - Calliphaula -- Genus of beetles
Wikipedia - Calliphlox -- Genus of birds
Wikipedia - Calliphon of Croton
Wikipedia - Calliphon
Wikipedia - Calliphoridae -- Family of insects in the Diptera order
Wikipedia - Calliphorinae -- Subfamily of insects in the Diptera order
Wikipedia - Callipodida -- Order of myriapods
Wikipedia - Callipogonius -- Genus of beetles
Wikipedia - Callipogon -- Genus of beetles
Wikipedia - Callippic cycle
Wikipedia - Callippus
Wikipedia - Calliprason -- Genus of beetles
Wikipedia - Calliptaminae -- Subfamily of grasshoppers
Wikipedia - Calliptamus italicus -- Species of grasshopper
Wikipedia - Calliptamus siciliae -- Species of grasshopper
Wikipedia - Callipyndax -- Genus of beetles
Wikipedia - Callipyrga turrita -- Genus of beetles
Wikipedia - Callirhipidae -- Family of beetles
Wikipedia - Callirhipis -- Genus of beetles
Wikipedia - Callirhynchinus -- Genus of beetles
Wikipedia - Callirrhoe (daughter of Achelous) -- Mythological figure
Wikipedia - Callisema -- Genus of beetles
Wikipedia - Callispa -- Genus of beetles
Wikipedia - Callisphyris -- Genus of beetles
Wikipedia - Callista Gingrich -- U.S. diplomat
Wikipedia - Callista (novel)
Wikipedia - Callistege mi -- Species of moth
Wikipedia - Callistephus -- Species of plant
Wikipedia - Callisti -- Clothing brand
Wikipedia - Callisto basistrigella -- Species of moth
Wikipedia - Callisto coffeella -- Species of moth
Wikipedia - Callisto (comics)
Wikipedia - Callistoctopus macropus -- Species of cephalopod known as the AtlantiC white-spotted octopus
Wikipedia - Callistoctopus -- Genus of molluscs
Wikipedia - Callisto denticulella -- Species of moth
Wikipedia - Callisto insperatella -- Species of moth
Wikipedia - Callistola -- Genus of beetles
Wikipedia - Callistomimus -- Genus of beetles
Wikipedia - Callisto (moon) -- Second largest Galilean moon of Jupiter and third largest in the solar system
Wikipedia - Callisto pfaffenzelleri -- Species of moth
Wikipedia - Callistoprionus -- Genus of beetles
Wikipedia - Callistosiren -- Extinct genus of mammal
Wikipedia - CALLISTO -- Callisto
Wikipedia - Callistratus (sophist)
Wikipedia - Callistus (beetle) -- Genus of beetles
Wikipedia - Callistus III
Wikipedia - Callistus II of Constantinople
Wikipedia - Callistus I of Constantinople
Wikipedia - Callistus Rubaramira -- Ugandan priest
Wikipedia - Callistus Valentine Onaga -- 21st-century Nigerian Catholic bishop
Wikipedia - Call It a Day -- 1937 film by Dodie Smith, Archie Mayo
Wikipedia - Calliteara abietis -- Species of moth
Wikipedia - Calliteara pudibunda -- Species of moth
Wikipedia - Callithyia -- Mythological figure
Wikipedia - Call It Luck -- 1934 film by James Tinling
Wikipedia - Callitris canescens -- Species of plant
Wikipedia - Callitris preissii -- Species of plant
Wikipedia - Callitris rhomboidea -- Species of plant
Wikipedia - Callitris verrucosa -- Species of plant
Wikipedia - Call It Stormy Monday (But Tuesday Is Just as Bad) -- Blues standard written by T-Bone Walker
Wikipedia - Call It Whatever (song) -- Single by Bella Thorne
Wikipedia - Call It What You Want (Taylor Swift song) -- 2017 song by Taylor Swift
Wikipedia - Callityrinthia -- Genus of beetles
Wikipedia - Callixte Nzabonimana -- Rwandan politician
Wikipedia - Callixtus III
Wikipedia - Callixylon tree -- Largest known Callixylon tree stump
Wikipedia - Callizonus -- Genus of beetles
Wikipedia - Call-map proteomics
Wikipedia - Call Me Ace -- American rapper
Wikipedia - Call Me a Liar -- 1961 television film directed by William Sterling
Wikipedia - Call Me Baby -- 2015 single by EXO
Wikipedia - Call Me (Blondie song) -- 1980 single by Blondie
Wikipedia - Call Me Claus -- 2001 television film by Peter Werner
Wikipedia - Call Me Elizabeth -- Book by Dawn Annandale
Wikipedia - Call Me (Jamelia song) -- 2000 single by Jamelia
Wikipedia - Call Me Lightning (song) -- 1968 song by The Who
Wikipedia - Call Me Madam (film) -- 1953 film
Wikipedia - Call Me Maybe -- 2011 single by Carly Rae Jepsen
Wikipedia - Call Me (Nav and Metro Boomin song) -- 2017 single by Nav and Metro Boomin
Wikipedia - Call Me (Skyy song) -- 1981 single by Skyy
Wikipedia - Call Me Thief -- 2016 film
Wikipedia - Call Me Tonight -- 1986 film by Tatsuya Okamoto
Wikipedia - Call Me What You Like -- 2000 single by Keane
Wikipedia - Call Me When You're Sober -- 2006 single by Evanescence
Wikipedia - Call My Agent! -- French television series
Wikipedia - Call Northside 777 -- 1948 film by Henry Hathaway
Wikipedia - Call number
Wikipedia - Calloctenus -- Genus of beetles
Wikipedia - Call of Cthulhu (role-playing game) -- Horror tabletop role-playing game
Wikipedia - Call of Cthulhu (video game) -- 2018 horror video game
Wikipedia - Call of Duty 2 -- 2005 video game
Wikipedia - Call of Duty 3 -- 2006 video game
Wikipedia - Call of Duty 4: Modern Warfare -- 2007 first-person shooter
Wikipedia - Call of Duty: Advanced Warfare -- 2014 First-person shooter video game
Wikipedia - Call of Duty: Black Ops 4 -- First-person shooter video game
Wikipedia - Call of Duty: Black Ops Cold War -- First-person shooter video game
Wikipedia - Call of Duty: Black Ops III -- 2015 first-person shooter video game
Wikipedia - Call of Duty: Black Ops II -- 2012 video game
Wikipedia - Call of Duty: Black Ops -- 2010 first-person shooter video game
Wikipedia - Call of Duty (comics) -- Series of Marvel Comics
Wikipedia - Call of Duty Endowment -- Military veterans support organization
Wikipedia - Call of Duty: Ghosts -- 2013 first-person shooter video game
Wikipedia - Call of Duty: Infinite Warfare -- 2016 video game
Wikipedia - Call of Duty League -- Professional esports league
Wikipedia - Call of Duty: Modern Warfare 2 -- 2009 first-person shooter game
Wikipedia - Call of Duty: Modern Warfare 3 -- 2011 first-person shooter video game
Wikipedia - Call of Duty: Modern Warfare: Mobilized -- 2009 first-person shooter game
Wikipedia - Call of Duty: Modern Warfare Remastered -- 2016 first-person shooter game
Wikipedia - Call of Duty Online -- Video game by Activision Shanghai
Wikipedia - Call of Duty (video game) -- 2003 video game
Wikipedia - Call of Duty -- First-person shooter video game franchise
Wikipedia - Call of Duty: World at War -- 2008 first-person shooter video game
Wikipedia - Call of Duty: WWII -- 2017 WWII first-person shooter video game
Wikipedia - Call of Juarez: The Cartel -- Video game
Wikipedia - Call of the Blood (1929 film) -- 1929 film
Wikipedia - Call of the Canyon -- 1942 film by Joseph Santley
Wikipedia - Call of the Circus -- 1930 film
Wikipedia - Call of the Cuckoo -- 1927 film
Wikipedia - Call of the Flesh -- 1930 film
Wikipedia - Call of the Ice -- 2016 film by Mike Magidson
Wikipedia - Call of the Prairie -- 1936 film by Howard Bretherton
Wikipedia - Call of the Rockies (1938 film) -- 1938 film by Alan James
Wikipedia - Call of the Rockies (1944 film) -- 1944 film by Lesley Selander
Wikipedia - Call of the Sea -- 1930 film
Wikipedia - Call of the Shofar -- Organization focusing on personal and relational transformation
Wikipedia - Call of the West (film) -- 1930 western film
Wikipedia - Call of the Wild (1935 film) -- 1935 film by William A. Wellman
Wikipedia - Call of the Wild (2009 film) -- 2009 American film
Wikipedia - Call of the Wild (song) -- Single by Deep Purple
Wikipedia - Call of the Wild (TV series) -- TV series
Wikipedia - Call of the Yukon -- 1938 film by B. Reeves Eason
Wikipedia - Calloides -- Genus of beetles
Wikipedia - Callomecyna -- Genus of beetles
Wikipedia - Callomegachile -- Subgenus of leafcutter bees (Megachile)
Wikipedia - Callona -- Genus of beetles
Wikipedia - Call on Me (Eric Prydz song) -- 2004 single by Eric Prydz
Wikipedia - Calloodes -- Genus of beetles
Wikipedia - Callopanchax occidentalis -- Species of fish
Wikipedia - Callopatiria formosa -- A species of starfish in the family Asterinidae from South Africa
Wikipedia - Callopatiria -- A genus of starfish in the family Asterinidae
Wikipedia - Callophrys xami
Wikipedia - Callopistes maculatus -- Species of lizard
Wikipedia - Callopistria juventina -- Species of moth
Wikipedia - Callopistria latreillei -- Species of moth
Wikipedia - Callopora lineata -- Species of bryozoan
Wikipedia - Call option
Wikipedia - Callos a la MadrileM-CM-1a -- Spanish stewed tripe dish
Wikipedia - Callosal sulcus
Wikipedia - Callosamia angulifera -- Species of moth
Wikipedia - Callosamia promethea -- Species of moth
Wikipedia - Callosciurus -- Genus of "beautiful" squirrels from Asia
Wikipedia - Callose -- a plant cell wall polysaccharide
Wikipedia - Callosobruchus -- Genus of beetles
Wikipedia - Callotillus -- Genus of beetles
Wikipedia - Callot Soeurs -- French fashion house
Wikipedia - Callous and unemotional traits
Wikipedia - Call-out culture
Wikipedia - Call Out My Name -- 2018 single by the Weeknd
Wikipedia - Call Out the Marines -- 1942 film
Wikipedia - Callovian -- Fourth and last age of the middle Jurassic
Wikipedia - Call-recording software -- Software that records telephone conversations
Wikipedia - Call + Response -- 2008 film
Wikipedia - Call setup -- Telecommunications process
Wikipedia - Calls from the Message of Fatima
Wikipedia - Call-sign allocation plan -- Table of allocation of international call sign series
Wikipedia - Call signs in Canada -- Official identifiers assigned to radio and television stations in Canada
Wikipedia - Call signs in the United States -- FCC issued identifiers assigned to radio and television stations
Wikipedia - Call sign -- Unique designation for a transmitting station
Wikipedia - Call stack -- Stack data structure that stores information about the active subroutines of a computer program
Wikipedia - Call the Mesquiteers -- 1938 film
Wikipedia - Call the Midwife (book) -- Book by Jennifer Worth
Wikipedia - Call the Midwife -- BBC period drama series
Wikipedia - Call to action (marketing)
Wikipedia - Call to Glory -- American television series
Wikipedia - Call to Power II
Wikipedia - Call to the bar -- Authorization to practice as a barrister
Wikipedia - Callum Adamson -- British entrepreneur
Wikipedia - Callum Barker -- Australian motorcycle racer
Wikipedia - Callum Beattie -- Scottish singer
Wikipedia - Callum Crawford -- Canadian lacrosse player
Wikipedia - Callum Keith Rennie -- Actor
Wikipedia - Callum McCaig -- Scottish National Party politician
Wikipedia - Callum "Halfway" Highway -- Fictional character from the British soap opera EastEnders
Wikipedia - Callum Rebecchi -- Fictional character from the Australian soap opera Neighbours
Wikipedia - Callum Shinkwin -- English golfer
Wikipedia - Callum Stone -- Fictional character from British police procedural television series The Bill
Wikipedia - Callum Turner -- British actor
Wikipedia - Callum Watson (musician) -- Australian pianist and composer
Wikipedia - Callum Wilkinson -- British race walker
Wikipedia - Callum Woodhouse -- British actor
Wikipedia - Callundine lacordairei -- Genus of beetles
Wikipedia - Callus (cell biology) -- Growing mass of unorganized plant parenchyma cells
Wikipedia - Call U Sexy -- 2004 single by VS
Wikipedia - Callus -- Thickened and hardened area of skin
Wikipedia - Call-with-current-continuation -- Control flow operator in functional programming
Wikipedia - Call You Mine -- 2019 single by The Chainsmokers featuring Bebe Rexha
Wikipedia - Callytron -- Genus of beetles
Wikipedia - Caloptilia callicarpae -- Species of insect
Wikipedia - Calvatia sculpta -- Species of puffball fungus in the family Agaricaceae
Wikipedia - Calvin Ball III -- American politician
Wikipedia - Calvin Callahan -- 21st century American Republican politician.
Wikipedia - Calvin Dallas -- United States Virgin Islands athlete
Wikipedia - Calvin Goddard (ballistics)
Wikipedia - Calvin Royal III -- American ballet dancer
Wikipedia - Calvin S. Hall
Wikipedia - Calwalla, New South Wales -- Human settlement in Wingecarribee Shire, New South Wales, Australia
Wikipedia - Camas pocket gopher -- Small species of burrowing rodent from Oregon
Wikipedia - Camay Calloway Murphy -- American educator
Wikipedia - Camborne Pendarves (electoral division) -- Electoral division of Cornwall in the UK
Wikipedia - Camborne railway station -- Railway station in Cornwall, England
Wikipedia - Camborne Treslothan (electoral division) -- Electoral division of Cornwall in the UK
Wikipedia - Cambridge Centre -- Shopping mall in Cambridge, Ontario
Wikipedia - Cambridge Crystallographic Data Centre -- Crystallographic organisation based in Cambridge, England.
Wikipedia - Cambridge Health Alliance
Wikipedia - Cambridge, Massachusetts City Hall
Wikipedia - CaM-CM-1ada del Oro -- Primary watershed channel in the valley of Tucson, Arizona, USA
Wikipedia - Camel's nose -- Metaphor for a situation where the permitting of a small, seemingly innocuous act will open the door for larger, clearly undesirable actions
Wikipedia - Cameron Dallas -- American internet personality actor
Wikipedia - Camilla, Duchess of Cornwall -- Second wife of Prince Charles
Wikipedia - Camille Aoustin -- French handballer
Wikipedia - Camillo Ballin -- Italian bishop
Wikipedia - Camilo Estevez (handball) -- Puerto Rican handball coach
Wikipedia - Camotes Sea -- A small sea in the Philippine archipelago, bordered by the islands Leyte, Bohol and Cebu
Wikipedia - Campaign hat -- Broad-brimmed felt or straw hat, with a high crown, pinched symmetrically at the four corners
Wikipedia - Campamento Santiago -- Military training installation in Salinas, Puerto Rico
Wikipedia - Campanula alliariifolia -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Camp Ashcan -- WWII Allied prisoner-of-war camp in Luxembourg
Wikipedia - Camp Baharia -- U.S. military installation outside of Fallujah, Iraq
Wikipedia - Campbell Hall (UC Berkeley)
Wikipedia - Campbell's theorem (geometry) -- A Riemannian n-manifold embeds locally in an (n + 1)-manifold with flat Ricci curvature
Wikipedia - Camp Cherry Valley -- Camp on Catalina Island, California
Wikipedia - C&C Landfall 39 -- Sailboat class
Wikipedia - Campen Castle -- Partially standing lowland castle
Wikipedia - Camp Firefly -- Week-long summer camp for terminally ill children and families
Wikipedia - Camp Gary -- Former US military installation in Caldwell County, TX
Wikipedia - Camping and Caravanning Club -- United Kingdom organisation involved with all aspects of camping
Wikipedia - Campion Hall, Oxford
Wikipedia - Camp Las Casas -- US military installation established in Santurce, Puerto Rico
Wikipedia - Camponotus nearcticus -- Species of relatively small carpenter ant
Wikipedia - Camponotus pallidiceps -- Species of ant
Wikipedia - Camp Randall Stadium -- Outdoor stadium in Madison, Wisconsin
Wikipedia - Canada women's national softball team -- Official women's softball team of Canada
Wikipedia - Canadian Alliance
Wikipedia - Canadian allocations changes under NARBA -- Changes in radio station allotments in Canada resulting from the North American Regional Broadcasting Agreement
Wikipedia - Canadian Medical Hall of Fame
Wikipedia - Canadian Music Hall of Fame
Wikipedia - Canadian NORAD Region Forward Operating Location Rankin Inlet -- Canadian military installation
Wikipedia - Canadian Science and Engineering Hall of Fame
Wikipedia - Canadian Songwriters Hall of Fame
Wikipedia - Canadian Wild -- Professional women's softball team
Wikipedia - Canadian Xtreme Paintball League -- X-Ball league
Wikipedia - Can-can dress -- Dresses which were historically worn during the can-can dance.
Wikipedia - Cancer Alley -- Area in Louisiana with larger than usual clusters of cancer patients
Wikipedia - Cancer stem cell -- Possess characteristics associated with normal stem cells, specifically the ability to give rise to all cell types found in a particular cancer sample. C
Wikipedia - Can de Palleiro -- Spanish breed of dog
Wikipedia - Candida Royalle -- American producer, director, sex educator, feminist, and actress
Wikipedia - Candis Callison -- Canadian environmental journalist
Wikipedia - Candle Cove -- Online horror story originally written by Kris Straub
Wikipedia - Candy Hall of Fame -- Event
Wikipedia - Candy (Malaysian band) -- All-female rock band from Malaysia
Wikipedia - Cannabis in Tennessee -- Substance in Tennessee which is usually unlawful
Wikipedia - Cannabis in the Marshall Islands -- Use of cannabis in the Marshall Islands
Wikipedia - Cannabis use disorder -- Continued use of cannabis despite clinically significant impairment
Wikipedia - Cannery Ballroom -- Music venue in Nashville, Tennessee
Wikipedia - Cannon and Ball -- English comedy double act
Wikipedia - Cannonball (comics)
Wikipedia - Cannon Falls, Minnesota -- City in Minnesota, United States
Wikipedia - Canon Alexander Galloway -- 16th-century cleric
Wikipedia - Canonically crowned
Wikipedia - Canon of Trent -- List of books officially considered canonical at the Council of Trent
Wikipedia - Canter and gallop -- Equine gait
Wikipedia - Can't Help Falling in Love (film) -- 2017 Philippinese film by Mae Cruz-Alviar
Wikipedia - Can't Help Falling in Love -- 1961 single by Elvis Presley
Wikipedia - Can This Be Dixie? -- 1937 film by George Marshall
Wikipedia - Canton of Levallois-Perret -- Administrative division of Hauts-de-Seine, France
Wikipedia - Canton of St. Gallen -- Canton of Switzerland
Wikipedia - Can't You See (The Marshall Tucker Band song) -- 1973 single by The Marshall Tucker Band
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Wikipedia - Caodaism -- A monotheistic syncretic religion officially established in the city of TM-CM-"y Ninh in southern Vietnam in 1926
Wikipedia - Capcom's Gold Medal Challenge '92 -- 1992 video game
Wikipedia - Cape Canaveral Launch Complex 29 -- Test site for submarine launched ballistic missiles
Wikipedia - Cape Cod Mall -- shopping mall in Hyannis, Massachusetts
Wikipedia - Cape Floristic Region -- Smallest of the six recognised floral kingdoms of the world
Wikipedia - Cape Fold Mountains -- A series of parallel ranges along the south-western and southern coastlines of South Africa
Wikipedia - Cape (geography) -- A large headland extending into a body of water, usually the sea
Wikipedia - Capel Island -- Small island in County Cork, Ireland
Wikipedia - Capel Pownall -- British archer
Wikipedia - Cape Palliser Lighthouse -- Lighthouse in New Zealand
Wikipedia - Cape Thorvaldsen -- Peninsula in Kujalleq, Greenland
Wikipedia - Cape Wallace -- Headland of Antarctica
Wikipedia - Capheaton Hall
Wikipedia - Capilano Mall (Edmonton) -- Shopping mall in Edmonton, Alberta, Canada
Wikipedia - Capillary -- Smallest type of blood vessel
Wikipedia - Capital Cascade Greenway -- A park in Tallahassee, Florida
Wikipedia - Capitol Arts Center -- Theater and gallery in Bowling Green, Kentucky
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Wikipedia - Capsule hotel -- Japanese hotels with small bed-sized rooms
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Wikipedia - Captain Gallagher -- Irish outlaw
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Wikipedia - Caracalla -- Roman emperor from 198 to 217
Wikipedia - Caracal -- Small wild cat
Wikipedia - Carallia brachiata -- tree in the family Rhizophoraceae
Wikipedia - Carbene radical -- Special class of organometallic carbenes
Wikipedia - Carbis Bay railway station -- Railway station in Cornwall, England
Wikipedia - Carbonado -- Impure form of polycrystalline diamond consisting of diamond, graphite, and amorphous carbon
Wikipedia - Carbon nanobud -- Synthetic allotrope of carbon combining carbon nanotube and a fullerene
Wikipedia - Carbon nanotube -- Allotropes of carbon with a cylindrical nanostructure
Wikipedia - Carbon steel -- Steel in which the main interstitial alloying constituent is carbon
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Wikipedia - Cardhalla -- Charity event
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Wikipedia - Cardinal Mar Nasrallah Boutros Sfeir
Wikipedia - Cardinals created by Callixtus III
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Wikipedia - Carillon in Berlin-Tiergarten -- Freestanding 42m-tall tower in Berlin's central Tiergarten park
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Wikipedia - Carla Wallenda
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Wikipedia - Carl Christian Hall -- Danish politician
Wikipedia - Carl C. Taylor -- American softball coach
Wikipedia - Carl Galle -- German athlete
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Wikipedia - Carl Johan Calleman
Wikipedia - Carl McCall -- American politician
Wikipedia - Carlo Allegretti -- Italian painter
Wikipedia - Carlo Allioni
Wikipedia - Carlo Ballesi -- Italian politician
Wikipedia - Carlo Pallavicino -- Italian composer (c.1630-1688)
Wikipedia - Carlo re d'Allemagna -- Opera by Alessandro Scarlatti
Wikipedia - Carlos A. Ball -- American law professor and author
Wikipedia - Carlos Acosta -- Cuban ballet dancer
Wikipedia - Carlos Blackaller -- Mexican politician
Wikipedia - Carlos Caballero (weightlifter) -- Colombian weightlifter
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Wikipedia - Carlos Gallardo (actor) -- Mexican actor and director
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Wikipedia - Carlos Ghosn -- French-Brazilian-Lebanese businessman, former chairman of Renault-Nissan-Mitsubishi Alliance
Wikipedia - Carlos G. Valles -- Spanish-Indian Jesuit priest and author
Wikipedia - Carlos Huallpa -- Bolivian politician
Wikipedia - Carlos Huertas (vallenato composer) -- Colombian musician
Wikipedia - Carlos Mallmann -- Argentine physicist
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Wikipedia - Carlotta Gall -- British journalist and author
Wikipedia - Carlotta Walls LaNier
Wikipedia - Carl Rogers Darnall
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Wikipedia - Carmen Salles y Barangueras
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Wikipedia - Carmichael's theorem -- On prime divisors of Fibonacci numbers and Lucas sequences, more generally
Wikipedia - Carnegie Hall -- Concert hall in New York City
Wikipedia - Carnegie Mellon Silicon Valley
Wikipedia - Carn Euny -- Archaeological site near Sancreed, Cornwall
Wikipedia - Carnutes -- Gallic tribe
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Wikipedia - Carole Ward Allen -- American politician and artist
Wikipedia - Carol Hutchins -- American softball coach
Wikipedia - Carolina Mallol -- Spanish archaeological researcher
Wikipedia - Caroline Baldwin -- American ballet dancer
Wikipedia - Caroline Bergvall -- French-Norwegian poet
Wikipedia - Caroline Calloway -- American internet celebrity
Wikipedia - Caroline Goodall -- English actress
Wikipedia - Caroline Hallisey -- American short track speed skater
Wikipedia - Caroline Hedwall -- Swedish professional golfer
Wikipedia - Caroline Ingalls -- Mother of Laura Ingalls Wilder
Wikipedia - Caroline Kathryn Allen -- American botanist
Wikipedia - Caroline Kellermann -- Danish ballet dancer
Wikipedia - Caroline McAllister -- Scottish bowls player
Wikipedia - Caroline Randall Williams -- American writer
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Wikipedia - Carol (music) -- Festive song, generally religious
Wikipedia - Carol Smallwood -- American poet and writer
Wikipedia - Carol Smith (softball) -- American softball coach
Wikipedia - Carolyn Crudgington -- Australian softball player
Wikipedia - Carolyn Gallaher -- 21st-century American political geographer
Wikipedia - Carousel Mall -- Former shopping mall in San Bernardino, California
Wikipedia - Carpal bones -- Eight small bones that make up the wrist (or carpus) that connects the hand to the forearm
Wikipedia - Carpenter's rule problem -- Can a simple planar polygon be moved continuously so all vertices are in convex position?
Wikipedia - Carpet stretcher -- tool used to install wall-to-wall carpet
Wikipedia - Carpilius corallinus -- Species of crustacean
Wikipedia - Carrefour du Nord -- Shopping mall in Saint-Jerome, Quebec, Canada
Wikipedia - Carriage -- Generally horse-drawn means of transport
Wikipedia - Carrie Anton -- Canadian goalball player
Wikipedia - Carrie Everson -- American metallurgist
Wikipedia - Carrie Imler -- American ballet dancer
Wikipedia - Carrie Nuttall -- American photographer
Wikipedia - Carrier-based aircraft -- Military aircraft designed specifically for operations from aircraft carriers
Wikipedia - Carrier-sense multiple access -- system allowing transmitters to take turns on a shared media
Wikipedia - Carrier wave -- Waveform (usually sinusoidal) that is modulated (modified) with an input signal for the purpose of conveying information
Wikipedia - Carroll Ballard -- American film director
Wikipedia - Carrot -- Root vegetable, usually orange in color
Wikipedia - Carrousel du Louvre -- Shopping mall in Paris, France
Wikipedia - Carson Allen -- American singer-songwriter
Wikipedia - Carte de visite -- Type of small photograph with the size of a visiting card
Wikipedia - Cartel -- Mutually beneficial collusion among competing corporations
Wikipedia - Carter-Wallace -- American personal care company
Wikipedia - Cartoon All-Stars to the Rescue -- 1990 animated TV film directed by Milton Gray
Wikipedia - Carved stone balls -- Petrospheres from late Neolithic Scotland
Wikipedia - Carver Hall
Wikipedia - Carwynnen Quoit -- Dolmen in the Cornwall region, England
Wikipedia - Caryocolum gallagenellum -- Species of moth
Wikipedia - Casa da Musica -- concert hall
Wikipedia - Casa das Historias Paula Rego -- Art gallery in Cascais, Portugal, devoted to the work of Paula Rego
Wikipedia - Casally modulated preposition
Wikipedia - Casa Rosita Serralles -- Historic building in Ponce, Puerto Rico
Wikipedia - Casa Serralles -- Historic building in Ponce, Puerto Rico
Wikipedia - Cascade Falls (Osceola) -- Waterfall in Wisconsin
Wikipedia - Cascade Falls Regional Park -- Park in the northern Lower Mainland region of British Columbia
Wikipedia - Cascade Pichon -- A series of waterfalls located in Haiti
Wikipedia - Cascades Park (Tallahassee) -- A park in Tallahassee, Florida
Wikipedia - Cascais tide gauge -- first tide gauge installed in Portugal, also used to establish the country's mean sea level
Wikipedia - Case Closed Episode One: The Great Detective Turned Small -- Sixth TV Special of Case Closed
Wikipedia - Case fatality rate -- Proportion of patients who die of a particular medical condition out of all who have this condition within a given time frame
Wikipedia - Caserne d'Artois -- Military installation in Versailles, France
Wikipedia - Casey Wallace -- American sport shooter
Wikipedia - Cash McCall -- 1960 film
Wikipedia - Casi Casi -- 2006 film by Jaime Valles, Tony Valles
Wikipedia - Casino Tower -- Structure in Niagara Falls, Ontario, Canada
Wikipedia - Casio SK-1 -- Small sampling keyboard
Wikipedia - Casper D. Waller -- American politician from Wisconsin
Wikipedia - Caspian horse -- Small horse breed
Wikipedia - Cassandra's Dream -- 2007 film by Woody Allen
Wikipedia - Cassandra Trenary -- American ballet dancer
Wikipedia - Cassare -- Type of marriage alliance
Wikipedia - Cassette tape adapter -- Adapter to allow playback of external sources through a tape player
Wikipedia - Castalla
Wikipedia - Castaway -- Person who is cast adrift or ashore, usually in shipwreck
Wikipedia - Castell Arnallt -- Ruined castle in Wales
Wikipedia - Castellum -- Small tower or a aqueduct tank in ancient Rome
Wikipedia - Castillonnais -- French breed of small saddle-horse
Wikipedia - Castillo Serralles -- Castle / mansion located in the city of Ponce, Puerto Rico
Wikipedia - Castle Carra -- Hall house, County Mayo, Ireland
Wikipedia - Castle of Park -- Tower house in Dumfries and Galloway, Scotland, UK
Wikipedia - Catabolism -- Set of metabolic pathways that breaks down molecules into smaller units
Wikipedia - Catacomb of Callixtus
Wikipedia - Catalan declaration of independence -- Internationally unrecognised October 2017 announcement by which the Parliament of Catalonia unilaterally declared the independence of Catalonia from Spain
Wikipedia - Catalina Casino -- Movie theater, ballroom and former museum in Avalon, Los Angeles, California
Wikipedia - Catallena -- 2014 single by Orange Caramel
Wikipedia - Catamaran -- Watercraft with two parallel hulls of equal size
Wikipedia - Cat Ballou -- 1965 film by Elliot Silverstein
Wikipedia - Catch-all party
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Wikipedia - Catenulida -- Order of relatively small free-living flatworms
Wikipedia - Caterina Gattai Tomatis -- Italian ballerina
Wikipedia - Caterpillar D4 -- Small bulldozer
Wikipedia - Caterpillar D5 -- Small track-type bulldozer
Wikipedia - Cathal mac Domhnall M-CM-^S Conchobair -- Irish king
Wikipedia - Cathal mac Ruaidri M-CM-^S Conchobair -- King of all the Connachta
Wikipedia - Cathedral of Light -- Feature of the Nazi Party rallies in Nuremberg
Wikipedia - Catherine Callaghan -- American linguist
Wikipedia - Catherine Callaway -- American news anchor
Wikipedia - Catherine Elizabeth Brown -- New Zealand Maori weaver, potter, ceramist, textile artist, illustrator and netball coach of the Ngai Tahu iwi (1933-2004)
Wikipedia - Catherine Rae -- British metallurgist
Wikipedia - Catherine Small Long -- American politician (1924-2019)
Wikipedia - Catherine Westfall
Wikipedia - Cathexis -- Psychoanalytic concept of allocation of emotional energy
Wikipedia - Catholic Church in the Marshall Islands
Wikipedia - Catholic Church in Wallis and Futuna
Wikipedia - Catholicos of All Armenians
Wikipedia - Catholic University Cardinals football
Wikipedia - Cathriona Hallahan -- Irish business executive
Wikipedia - Cathy Compton -- American softball coach
Wikipedia - Cathy Marshall (hypertext developer)
Wikipedia - Catinca Tabacaru Gallery -- New York City art gallery
Wikipedia - Catlinite -- A metamorphosed mudstone, usually brownish red in colour
Wikipedia - Cat registry -- Organization that registers domestic, usually purebred, cats
Wikipedia - Catrina Allen -- American disc golfer
Wikipedia - Catt Hall
Wikipedia - Cattle Market Street drill hall, Norwich -- Former military installation in Norwich, England
Wikipedia - Cattle Queen of Montana -- 1954 film by Allan Dwan
Wikipedia - Caturiges -- Gallic tribe
Wikipedia - Caucasus hunter-gatherer -- Anatomically modern human genetic lineage identified in 2015
Wikipedia - Cauchy's integral formula -- Provides integral formulas for all derivatives of a holomorphic function
Wikipedia - Cauliflower Alley Club -- Professional wrestling fraternal organization
Wikipedia - Caupolican Ovalles -- Venezuelan writer
Wikipedia - Causal perturbation theory -- A mathematically rigorous approach to renormalization theory
Wikipedia - Causeland railway station -- Railway station in Cornwall, England
Wikipedia - Cavalleria rusticana (1982 film) -- 1982 film
Wikipedia - Cavalleria Rusticana
Wikipedia - Cavalleria rusticana -- Opera by Pietro Mascagni
Wikipedia - Cavallo Romano della Maremma Laziale -- horse breed from the Lazio region of Italy
Wikipedia - Cavallo's multiplier
Wikipedia - Cavan Kendall -- British actor
Wikipedia - Cavan Senior Football Championship
Wikipedia - Cavares -- Gallic tribal confederation
Wikipedia - Cave del Valle (Cantabria) -- Cave and archaeological site in Spain
Wikipedia - Cave painting -- Paintings, often prehistoric, on cave walls and ceilings
Wikipedia - Cave pearl -- Spherical speleothem concreted concentrically
Wikipedia - Caverswall Castle -- English mansion
Wikipedia - C. Avery Mason -- Bishop of the Episcopal Diocese of Dallas
Wikipedia - Caviar spoon -- Small, shallow bowl-like spoon
Wikipedia - Caxton Hall
Wikipedia - Cayla Drotar -- American softball player
Wikipedia - Cayler Prairie State Preserve -- Protected area of tallgrass prairie in Iowa
Wikipedia - Cayuga Nation of New York -- Federally recognized tribe of Cayuga people, based in New York, United States
Wikipedia - Cazenave-Serres-et-Allens -- Commune in Occitanie, France
Wikipedia - C. Ballin -- American record producer
Wikipedia - CBF Malaga Costa del Sol -- Women's handball team from Malaga, Spain
Wikipedia - CBGB (film) -- 2013 film by Randall Miller
Wikipedia - CBS All Access -- Video streaming service
Wikipedia - CBS Studio Center -- Television and film studio located in the Studio City district of Los Angeles in the San Fernando Valley
Wikipedia - CBT (AM) -- CBC Radio One station in Grand Falls-Windsor, Newfoundland and Labrador
Wikipedia - CC-PP game -- A theoretical concept in resource allocation to explain economic decision-making
Wikipedia - C. David Allis
Wikipedia - CD-Text -- CD-based format that allows for song information to be stored alongside audio data
Wikipedia - C dynamic memory allocation
Wikipedia - Ceallach of Armagh
Wikipedia - Cearbhall mac Lochlainn M-CM-^S Dalaigh -- Irish poet
Wikipedia - Cecil Allenby -- English cricketer and British Royal Navy officer
Wikipedia - Cecil Callaghan -- Australian general
Wikipedia - Cecile Gallez -- French politician
Wikipedia - Cecil Faber Aspinall-Oglander -- British military historian
Wikipedia - Cecilia McDowall
Wikipedia - Cecilia Suyat Marshall -- American civil rights activist and historian from Hawaii
Wikipedia - Cedars Park, Cheshunt -- Historic public park originally the site of Theobalds Palace in Hertfordshire, England
Wikipedia - Cedric Enard -- French volleyball coach
Wikipedia - Cedric the Forester -- Book by Bernard Marshall
Wikipedia - Ceiling fan -- Type of fan appliance permanently mounted to the ceiling horizontally
Wikipedia - Celeste Yarnall -- American actress
Wikipedia - Celestial pole -- Two imaginary points in the sky where the Earth's axis of rotation, indefinitely extended, intersects the imaginary rotating sphere of stars called the celestial sphere
Wikipedia - Celestin Mpoua -- Congolese handball coach
Wikipedia - Celia Allison -- New Zealand illustrator
Wikipedia - Celia Rowlson-Hall -- American performing artist
Wikipedia - Celilo Falls -- Waterfall in Washington (state), United States
Wikipedia - Celine Allewaert -- Belgian spongiologist
Wikipedia - Celine Gittens -- Trinidadian ballerina
Wikipedia - Celine Sallette -- French actress
Wikipedia - Cell (Dragon Ball) -- Fictional supervillain in the Dragon Ball franchise
Wikipedia - Cellou Dalein Diallo -- Guinea
Wikipedia - Cell site -- Cellular telephone site where antennae and electronic communications equipment are placed - typically on a radio mast, tower, or other raised structure - to create a cell (or adjacent cells) in a cellular network
Wikipedia - Cellulose acetate -- Chemical compound refers to any acetate ester of cellulose, usually cellulose diacetate.
Wikipedia - Cellulose -- Polymer of glucose and component of plants and green algae cell wall
Wikipedia - Cell wall
Wikipedia - Celso Bugallo -- Spanish actor
Wikipedia - Celtic mythology -- collective term for all the fabulous profane and religious narratives of the Celts
Wikipedia - Celtic Woman -- All-female Irish musical ensemble
Wikipedia - Cenomani -- Gallic tribe
Wikipedia - Cenon Gallicanon -- Town in ancient Bithynia
Wikipedia - Centaur (small Solar System body)
Wikipedia - Centennial Challenges
Wikipedia - Central African Democratic Rally -- Political party in the Central African Republic
Wikipedia - Central Bank of Sri Lanka -- Monetary authority of Sri Lanka and the regulator of all licensed commercial and specialized banks of Sri Lanka
Wikipedia - Central Bus Station, Tiruchirappalli -- Bus terminus in Tiruchirappalli
Wikipedia - Central Expressway (Dallas) -- Highway in Dallas, Texas
Wikipedia - Central Falls, Rhode Island -- City in Rhode Island, United States
Wikipedia - Central governor -- A process in the brain that regulates exercise in regard to a neurally calculated safe exertion by the body
Wikipedia - Central India -- Group of centrally located Indian states
Wikipedia - Central Intelligence -- 2016 film directed by Rawson Marshall Thurber
Wikipedia - Centralized government -- Type of government in whichM-BM- powerM-BM- orM-BM- legal authorityM-BM- is exerted or coordinated by aM-BM- de factoM-BM- political executive to whichM-BM- federal states,M-BM- local authorities, and smaller units are considered subject
Wikipedia - Central Juvenile Hall -- Youth detention center in Los Angeles County
Wikipedia - Central Lowlands -- A geologically defined area of relatively low-lying land in southern Scotland
Wikipedia - Centrally planned economy
Wikipedia - Centrally Sponsored Scheme
Wikipedia - Central Mall (Fort Smith, Arkansas) -- Shopping mall in Fort Smith, Arkansas
Wikipedia - Central Park birdwatching incident -- Racially charged confrontation in New York City's Central Park
Wikipedia - Central Park Jakarta -- Large development complex with shopping mall, office, hotel, and apartments in Jakarta
Wikipedia - Central Park Mall -- Architectural feature in New York City's Central Park
Wikipedia - Central State University -- Public historically black university in Wilberforce, OH, USA
Wikipedia - Central Station (film) -- 1998 film directed by Walter Salles
Wikipedia - Central Susquehanna Valley Thruway -- Highway under construction in Pennsylvania
Wikipedia - Central Valley (California) -- Flat valley that dominates central California
Wikipedia - Central Valley High School (Shasta Lake, California) -- High school in Shasta Lake, California
Wikipedia - Centre Alliance -- Australian political party
Wikipedia - Centre of diversity -- Region of unusually high biodiversity
Wikipedia - Centre of Tallahassee -- Shopping center and entertainment venue in Tallahassee, Florida, US
Wikipedia - Centrifugal casting (industrial) -- A casting technique that is typically used to cast thin-walled cylinders
Wikipedia - Centrifugal casting (silversmithing) -- A casting technique where a small mould is poured, then spun on the end of an arm
Wikipedia - Centrifugal force -- An inertial force directed away from an axis passing through the origin of a coordinate system and parallel to an axis about which the coordinate system is rotating
Wikipedia - Centripetal force -- Complementary orthogonal force accompanying motion of object towards central fixed point, allowing object to follow curved path
Wikipedia - Centro del Sur Mall -- Shopping mall in Ponce, Puerto Rico
Wikipedia - Centroid -- Mean ("average") position of all the points in a shape
Wikipedia - Centro Santa Fe -- Shopping mall in Mexico City
Wikipedia - Centro Sociale Leoncavallo -- self-managed social centre in Milan, Italy
Wikipedia - Centuries (song) -- Fall Out Boy song
Wikipedia - Cephalotes pallens -- Species of ant
Wikipedia - Cephalotes pallidicephalus -- Species of ant
Wikipedia - Cephalotes pallidoides -- Species of ant
Wikipedia - Cephalotes pallidus -- Species of ant
Wikipedia - Cepta Cullen -- Irish Ballet Choreographer, dancer, teacher
Wikipedia - Ceramic engineering -- The science and technology of creating objects from inorganic, non-metallic materials
Wikipedia - Ceramic -- Inorganic, nonmetallic solid prepared by the action of heat
Wikipedia - Ceratogyrus marshalli -- Species of tarantula
Wikipedia - Ceratophallus kisumiensis -- Species of mollusc
Wikipedia - Cerberus Fossae -- Series of semi-parallel fissures on Mars formed by faults
Wikipedia - Cerdanyola Art Museum -- Art museum in Cerdanyola del Valles, Spain
Wikipedia - Ceri Dallimore -- Welsh sport shooter
Wikipedia - Cerridwen Fallingstar -- American Wiccan Priestess and author
Wikipedia - Cerro Ballena -- A Chilean Late Miocene palaeontological site
Wikipedia - Certificate of occupancy -- Document issued by a government authority, usually from the local government, certifying that a property is fit for a specific use in accordance with the applicable regulations.
Wikipedia - Cesare Valle -- Italian architect
Wikipedia - Cesar Vallejo -- Peruvian writer
Wikipedia - Cestius Gallus -- 1st century AD Roman senator and general
Wikipedia - Ceutrones -- Gallic tribe
Wikipedia - CEV Challenge Cup -- Annual European third-tier level volleyball competition
Wikipedia - Ceylon Medal -- Award for gallantry during Kandyan War of 1818
Wikipedia - CFAO-FM -- Former radio station in Alliston, Ontario
Wikipedia - CFB Picton -- Former Canadian military installation
Wikipedia - C. F. Dendy Marshall -- English railway historian
Wikipedia - CF Fairview Park Mall -- Shopping mall in Kitchener, Ontario
Wikipedia - CFGB-FM -- CBC Radio One station in Happy Valley-Goose Bay, Newfoundland and Labrador
Wikipedia - CFIX (AM) -- Former radio station licensed to Cornwall, Ontario
Wikipedia - CFLA-TV -- Former CBC television station in Happy Valley-Goose Bay, Newfoundland and Labrador, Canada
Wikipedia - CFLG-FM -- Radio station in Cornwall, Ontario
Wikipedia - CFLN-FM -- Radio station in Happy Valley-Goose Bay, Labrador
Wikipedia - CFSF-FM -- Radio station in Sturgeon Falls, Ontario
Wikipedia - CFTR (AM) -- All-news radio station in Toronto
Wikipedia - Chacewater, Kenwyn & Baldhu (electoral division) -- Electoral division of Cornwall in the UK
Wikipedia - Chad Allan (musician) -- Canadian musician
Wikipedia - Chad Allen (actor) -- American actor and psychologist
Wikipedia - Chad Allen (curler) -- Canadian curler from Brantford, Ontario
Wikipedia - Chagall (film) -- 1963 film
Wikipedia - Chagrin Falls, Ohio -- Village in Ohio, United States
Wikipedia - Chain Bridge (Potomac River) -- Viaduct (bridge) which crosses the Potomac River at Little Falls in Washington, D.C.
Wikipedia - Chakravageswarar Temple, Chakkarappalli -- Temple in India
Wikipedia - Chalcedony -- Microcrystalline varieties of silica, may contain moganite as well
Wikipedia - Chaldea -- Small Semitic nation
Wikipedia - Chalice of DoM-CM-1a Urraca -- Jewel-encrusted onyx chalice, alleged to be the Holy Chalice
Wikipedia - Chalkiopoulio Sports Hall -- Sports arena in Lamia, Greece
Wikipedia - Challacombe scale -- Medical scale measuring mouth dryness
Wikipedia - Challah (tractate) -- Talmudic tractate about separating dough and giving it to the priests
Wikipedia - Challah -- Special bread in Jewish cuisine and religion
Wikipedia - Challan -- Receipt for payment, used in India and Pakistan
Wikipedia - Challawa Gorge Dam -- Dam in northwest Nigeria
Wikipedia - Challedon -- Thoroughbred racehorse
Wikipedia - Challenge (1984 film) -- 1984 film by A. Kodandarami Reddy
Wikipedia - ChallengeAccepted -- Instagram tagged challenge, awareness campaign
Wikipedia - Challenge Anneka -- British reality game show
Wikipedia - Challenge Casino de Charlevoix -- World Curling Tour event
Wikipedia - Challenge coin -- Coin or medallion bearing an organizationM-bM-^@M-^Ys insignia or emblem
Wikipedia - Challenge de Curling de Gatineau -- World Curling Tour event
Wikipedia - Challenge (economics magazine)
Wikipedia - Challenge fund -- Scheme for competitive public funding
Wikipedia - Challenge (game magazine) -- Game magazine
Wikipedia - Challenge hypothesis
Wikipedia - Challenge of the McKennas -- 1970 film
Wikipedia - Challenge of the Range -- 1949 film by Ray Nazarro
Wikipedia - Challenger 1 -- UK main battle tank
Wikipedia - Challenger 24 -- Sailboat class
Wikipedia - Challenger bank -- Small recently created UK retail bank
Wikipedia - Challenger (comics) -- Marvel Comics Golden Age superhero
Wikipedia - Challenger Deep -- Deepest known point in the Earth's seabed hydrosphere
Wikipedia - Challenge-response authentication -- Type of authentication protocol
Wikipedia - Challenger expedition -- Oceanographic research expedition (1872-1876)
Wikipedia - Challenger Glacier (Washington) -- Glacier in the United States
Wikipedia - Challenger Plateau -- A large submarine plateau west of New Zealand and south of the Lord Howe Rise
Wikipedia - Challenger Society for Marine Science -- An interdisciplinary learned society of the United Kingdom
Wikipedia - Challengers of the Unknown
Wikipedia - Challenger: The Final Flight -- 2020 documentary television series
Wikipedia - Challenger Tractor -- Rubber tracked agriculture tractor
Wikipedia - Challenge square dance -- Square dance variety
Wikipedia - Challenge Stakes (Great Britain) -- Flat horse race in Britain
Wikipedia - Challenge Stakes (Ireland) -- Flat horse race in Ireland
Wikipedia - Challenge to Be Free -- 1975 film
Wikipedia - Challenge to White Fang -- 1974 film directed by Lucio Fulci
Wikipedia - Challenging behavior
Wikipedia - Challes-la-Montagne -- Commune in Auvergne-Rhone-Alpes, France
Wikipedia - Challex -- Commune in Auvergne-Rhone-Alpes, France
Wikipedia - Challis Walker -- American sculptor
Wikipedia - Challow Novices' Hurdle -- Hurdle horse race in Britain
Wikipedia - Chalnessa Eames -- Ballet dancer
Wikipedia - Chamara Repiyallage -- Sri Lankan judoka
Wikipedia - Chamber ballet
Wikipedia - Chambered cairn -- Burial monument, usually constructed during the Neolithic, consisting of a sizeable (usually stone) chamber around and over which a cairn of stones was constructed
Wikipedia - Chamber music -- Form of classical music composed for a small group of instruments
Wikipedia - Champion -- Victor in a challenge, contest or competition
Wikipedia - Champlain Valley
Wikipedia - Chandavalliya Thota -- 1964 film
Wikipedia - Chandler wobble -- Small deviation in the Earth's axis of rotation relative to the solid earth
Wikipedia - Changelog -- Log or record of all notable changes made to a project
Wikipedia - Change of Season -- 1990 studio album by Hall & Oates
Wikipedia - Changi City Point -- Shopping mall in Singapore
Wikipedia - Chang Jung-lin -- Taiwanese pool player, 2012 8-Ball world champion, born May 1985
Wikipedia - Changos de Naranjito -- Professional volleyball team based in Naranjito, Puerto Rico
Wikipedia - Chantal Gallade -- Swiss politician
Wikipedia - Chantalle Ng -- Singaporean actress
Wikipedia - Chapel Allerton (ward) -- Electoral ward in Leeds, England
Wikipedia - Chapel Field Road drill hall, Norwich -- Former military installation in Norwich, England
Wikipedia - Chapelle-Vallon -- Commune in Grand Est, France
Wikipedia - Chapel of St Peter-on-the-Wall -- Grade I listed chapel in the United Kingdom
Wikipedia - Chapman and Hall
Wikipedia - Chapman-Enskog theory -- Framework allowing the equations of hydrodynamics for a gas to be derived from the Boltzmann equation
Wikipedia - Chapman > Hall
Wikipedia - Chapman Hall -- Building at the University of Oregon, USA
Wikipedia - Chappaquiddick Island -- Small island at the eastern end of Martha's Vineyard, MA, USA
Wikipedia - Chappy-That's All -- 1924 film
Wikipedia - Characteristic (algebra) -- In a field of a ring, the smallest positive integer, if any, such that the sum of n ones equals 0; zero otherwise
Wikipedia - Charanam -- Usually the end section of a composition in Carnatic music
Wikipedia - Charding Nullah -- Small river on the border between China and India
Wikipedia - Charge carrier -- Particle free to move, carrying an electric charge, especially the particles that carry electric charges in electrical conductors
Wikipedia - Charge of the Savoia Cavalleria at Izbushensky -- Cavalry charge in World War II
Wikipedia - Chariot Allegory
Wikipedia - Charismatic movement -- Trend of historically mainstream congregations adopting beliefs and practices similar to Pentecostalism
Wikipedia - Charles A. Allen (Los Angeles politician) -- American architect
Wikipedia - Charles A. Alluaud
Wikipedia - Charles Albright -- American killer from Dallas, Texas
Wikipedia - Charles Allan Gilbert
Wikipedia - Charles Allberry -- British egyptologist
Wikipedia - Charles Allen (D.C. politician) -- American politician from Washington, D.C.
Wikipedia - Charles Allen (hurdler) -- Canadian track and field athlete
Wikipedia - Charles Allen Moser -- |American physician and sexologist
Wikipedia - Charles Allen (Stroud MP) -- British politician
Wikipedia - Charles Allen Thomas
Wikipedia - Charles Allen (writer) -- British freelance writer
Wikipedia - Charles A. S. Hall
Wikipedia - Charles A.S. Hall
Wikipedia - Charles Ballantyne -- Canadian politician
Wikipedia - Charles Ballard (politician) -- American politician and dentist
Wikipedia - Charles Balloun -- American politician
Wikipedia - Charles Bally
Wikipedia - Charles Beard (priest) -- Dean of Glasgow and Galloway
Wikipedia - Charles Buckles Falls -- American artist and writer
Wikipedia - Charles Chaplin Sr. -- English music hall entertainer (1863-1901)\
Wikipedia - Charles C. Hascall -- American politician
Wikipedia - Charles Coborn -- British music hall singer
Wikipedia - Charles Cornwallis, 1st Marquess Cornwallis -- British general
Wikipedia - Charles Corydon Hall -- American businessman, scientist, chemist, engineer and industrialist
Wikipedia - Charles Dagnall -- English cricketer and cricket commentator
Wikipedia - Charles David Allis -- American molecular biologist
Wikipedia - Charles Elmer Allen -- American botanist and cell biologist
Wikipedia - Charles Fall -- American politician
Wikipedia - Charles Francis Hall (bishop) -- Episcopal bishop of New Hampshire
Wikipedia - Charles Francis Hall
Wikipedia - Charles Frederick Hall -- British violinist
Wikipedia - Charles G. Callard -- American businessman
Wikipedia - Charles Glenn Wallis -- American poet
Wikipedia - Charles Hallahan -- American film, television and stage actor
Wikipedia - Charles Hall (Australian politician) -- Australian politician
Wikipedia - Charles Hall (economist)
Wikipedia - Charles Henry Allan Bennett -- Chemist and occultist
Wikipedia - Charles Henry Tilson Marshall
Wikipedia - Charles Herbert Allen -- American politician
Wikipedia - Charles H. Marshall (pilot boat) -- Sandy Hook Pilot boat
Wikipedia - Charles Ingalls -- Father of Laura Ingalls Wilder
Wikipedia - Charles Kendall Adams -- American educator and historian
Wikipedia - Charles Lallemant
Wikipedia - Charles L. Sallee Jr -- American artist
Wikipedia - Charles Mallam -- English cricketer and educator
Wikipedia - Charles Martin Hall -- 19th and 20th-century American chemist
Wikipedia - Charles Maurice de Talleyrand-Perigord -- French diplomat
Wikipedia - Charles McAnally -- American Civil War Medal of Honor recipient
Wikipedia - Charles McCallon Alexander -- American gospel singer
Wikipedia - Charles Nuttall -- Australian artist
Wikipedia - Charles Pearce (calligrapher) -- British calligrapher and painter
Wikipedia - Charles Pelot Summerall -- 12th Chief of Staff of the United States Army
Wikipedia - Charles R. Drew University of Medicine and Science -- Historically black graduate school in California
Wikipedia - Charles River Natural Valley Storage Area -- Protected area in Massachusetts
Wikipedia - Charles Ross Lyall -- English cricketer and soldier
Wikipedia - Charles Spearman (American football)
Wikipedia - Charles Spearman (baseball)
Wikipedia - Charles Sykes (metallurgist) -- British physicist and metallurgist (1905-1982)
Wikipedia - Charleston Town Center -- Shopping mall in Charleston, West Virginia
Wikipedia - Charles Vallee -- French archer
Wikipedia - Charles Wallace Richmond
Wikipedia - Charles Walter Allfrey -- British Army officer
Wikipedia - Charles West Kendall -- American politician (1828-1914)
Wikipedia - Charles William Wallace -- 19th/20th-century American literary critic
Wikipedia - Charles Wolfran Cornwall
Wikipedia - Charley Run (Allegheny River tributary) -- Waterway in Venango County, Pennsylvania
Wikipedia - Charlie Allen (designer) -- British designer
Wikipedia - Charlie Allen (trumpeter) -- American jazz trumpeter
Wikipedia - Charlie-Gibbs Fracture Zone -- a system of two parallel fracture zones interrupting the Mid-Atlantic Ridge between the Azores and Iceland
Wikipedia - Charlie Hall (actor) -- English actor
Wikipedia - Charlie Hall Chase -- Steeplechase horse race in Britain
Wikipedia - Charlie Kimball
Wikipedia - Charlie Rosen -- American metallurgical engineer
Wikipedia - Charlie Smithgall
Wikipedia - Charlie Wade -- American volleyball coach
Wikipedia - Charlotte Armstrong (baseball)
Wikipedia - Charlotte Baldwin Allen -- Wife of a co-founder of Houston, Texas
Wikipedia - Charlotte Premium Outlets -- Shopping mall in Charlotte, North Carolina, U.S.
Wikipedia - Charlotte Randall -- New Zealand novelist
Wikipedia - Charlotte Vale Allen -- Canadian writer
Wikipedia - Charlton Hall, Northumberland -- Historical building in England
Wikipedia - Charmallaspis -- Genus of beetles
Wikipedia - Char Pouaka -- New Zealand softball player
Wikipedia - Charsley's Hall -- Former private hall of the University of Oxford
Wikipedia - Chase boat -- A tender generally not carried by the main vessel
Wikipedia - Chase Finlay -- American ballet dancer
Wikipedia - Chase Johnsey -- American ballet dancer
Wikipedia - Chasing a Rainbow: The Life of Josephine Baker -- 1986 film directed by Christopher Ralling
Wikipedia - Chasing the King of Hearts -- 2006 historical novel written by Hanna Krall
Wikipedia - Chasles' theorem (kinematics) -- Rigid body displacements reduce to a translation and a rotation about a parallel axis
Wikipedia - Chassis -- Load-bearing framework of an artificial object, which structurally supports the object in its construction and function
Wikipedia - Chasty Ballesteros -- Canadian actress of Filipino descent
Wikipedia - Chathiram Bus Station, Tiruchirappalli -- Bus terminal in Tiruchirappalli
Wikipedia - Chatos Islands -- Group of small islands in Antarctica
Wikipedia - Chattanooga Choo Choo -- Original song composed by Harry Warren with lyrics by Mack Gordon; from the 1941 film M-bM-^@M-^\Sun Valley SerenadeM-bM-^@M-^]
Wikipedia - Chauhan Victoria Vada -- Food stall in Kolkata
Wikipedia - Chayote -- Plant of the gourd family and its edible fruit, originally native to Mesoamerica
Wikipedia - CH Canyamelar -- Spanish handball club
Wikipedia - C.H.D. Buys Ballot
Wikipedia - Cheating Cheaters (1919 film) -- 1919 film by Allan Dwan
Wikipedia - Chebotarev's density theorem -- Describes statistically the splitting of primes in a given Galois extension of Q
Wikipedia - Chebotarev theorem on roots of unity -- All submatrices of a discrete Fourier transform matrix of prime length are invertible
Wikipedia - Checkers and Rally's -- American fast food company
Wikipedia - Checksum -- A small-size datum computed from digital data for detecting transmission errors
Wikipedia - Cheddar Gorge -- Valley in Somerset, England
Wikipedia - Chee Dale -- Valley in the Derbyshire Peak District
Wikipedia - Cheerios effect -- Phenomenon that occurs when floating objects that do not normally float attract one another
Wikipedia - Cheick Sallah Cisse -- Ivorian taekwondo practitioner
Wikipedia - Cheikh Sadibou Fall -- Senegalese politician
Wikipedia - Cheli Air Force Station -- Former U. S. Air Force installation in Bell, California
Wikipedia - Chelsea Goodacre -- American softball player
Wikipedia - Chelsea Spencer -- American softball player
Wikipedia - Chelsea Thomas -- American softball player
Wikipedia - Chemically peculiar star -- Stars with distinctly unusual metal abundances
Wikipedia - Chen Fengqing -- Chinese goalball player
Wikipedia - Chengalloor Dakshayani -- A female Asian elephant
Wikipedia - Chen Hong (softball) -- Chinese softball player
Wikipedia - Chen Jiayong -- Chinese hydrometallurgist and chemical engineer
Wikipedia - Chen Liangliang -- Chinese goalball player
Wikipedia - Chen Miao-yi -- Taiwanese softball player
Wikipedia - Chennai Pallavaram Corporation -- Satellite Corporation of Greater Chennai
Wikipedia - Chennai Spartans -- Indian volleyball team
Wikipedia - Chenopodium nuttalliae -- Species of edible plant native to Mexico
Wikipedia - Chenopodium pallidicaule -- Species of plant
Wikipedia - Chen Zhenrong -- Chinese ballet dancer
Wikipedia - Cheonan Hyundai Capital Skywalkers -- South Korean professional volleyball team
Wikipedia - Cheonjeyeon Waterfalls -- Waterfalls in Cheonjeyeon, South Korea
Wikipedia - Cheonjiyeon Waterfall -- Waterfall
Wikipedia - Chepauk-Thiruvallikeni -- One of 234 Legislative Assembly Constituencies in Tamil Nadu state, in India.
Wikipedia - Cheranalloor Mahadeva Temple -- Hindu temple, Kalady, India
Wikipedia - Cheras War Cemetery -- Allied war cemetery in Malaysia
Wikipedia - Chernobog -- alleged Slavic deity of unpropitious fortune
Wikipedia - Chernytskyi -- Waterfall in Ukraine
Wikipedia - Cherry Falls -- 2000 American slasher film by Geoffrey Wright
Wikipedia - Cherry Hill Mall -- Shopping mall in Cherry Hill, New Jersey, United States
Wikipedia - Cherry Petals Fall Like Teardrops -- 2002 Japanese video game
Wikipedia - Cherry picking (fallacy)
Wikipedia - Cherry picking -- Logical fallacy
Wikipedia - Cherry Valley Creek (Missouri) -- River in Missouri, United States
Wikipedia - Cherry Valley massacre -- British and Iroquois attack during the American Revolutionary War
Wikipedia - Chert -- A hard, fine-grained sedimentary rock composed of cryptocrystalline silica
Wikipedia - Cherupalli Vivek Teja -- Indian martial artist
Wikipedia - Cheryl Gallant -- Canadian politician
Wikipedia - Cheryl Gudinas -- American racquetball player
Wikipedia - Cheryl Wall -- American literary critic
Wikipedia - Chess on a Really Big Board
Wikipedia - Chess on a really big board
Wikipedia - Chesterfield Mall -- Shopping center in Chesterfield, Missouri, U.S.
Wikipedia - Chester Kallman
Wikipedia - Chester R. Allen -- American Marine Corps Major General and Quartermaster General
Wikipedia - Chet Allen (actor, born 1928) -- American actor
Wikipedia - Chet Allen (actor, born 1939) -- American opera singer
Wikipedia - Chet Catallo -- American jazz guitarist
Wikipedia - Cheung Chau Mini Great Wall -- Hiking trail in New Territories, Hong Kong
Wikipedia - Chevalley's structure theorem -- Theorem in algebraic geometry.
Wikipedia - Chevalley-Warning theorem -- Certain polynomial equations in enough variables over a finite field have solutions
Wikipedia - Chevrolet Bolt -- A front-motor, five-door all-electric small station wagon marketed by Chevrolet;
Wikipedia - Chevrolet small-block engine -- Car engine
Wikipedia - Chevron Hall of Stars -- Television series
Wikipedia - Chew Green -- Roman military installation in Northumberland, England
Wikipedia - Chew Valley, Greater Manchester -- Valley in the Peak District
Wikipedia - Chew Valley Lake -- Reservoir in the United Kingdom
Wikipedia - Cheyney University of Pennsylvania -- Public historically black university in Cheyney, Pennsylvania
Wikipedia - Chhena kheeri -- sweet dish originally from Odisha, India
Wikipedia - Chhota Ghallughara -- Massacre
Wikipedia - Chiang Hui-chuan -- Taiwanese softball player
Wikipedia - Chiang Mai Social Installation -- Thai arts festival
Wikipedia - Chiara Calligaris -- Italian sailor
Wikipedia - Chicago (2002 film) -- 2002 musical film directed by Rob Marshall adapted from the satirical stage musical of the same name
Wikipedia - Chicago Nationwide Advertising -- Professional softball team
Wikipedia - Chicago (play) -- 1926 play by Maurine Dallas Watkins
Wikipedia - Chicago Storm (softball) -- Professional softball team
Wikipedia - Chi Cao -- British ballet dancer
Wikipedia - Chichoki Mallian railway station -- Railway station in Pakistan
Wikipedia - Chickasaw Nation -- Federally recognized Native American nation
Wikipedia - Chick tract -- One of a series of short Christian evangelical tracts, originally created and published by American publisher and religious cartoonist Jack T. Chick
Wikipedia - Child abduction -- Unauthorized removal of a minor from the custody of the child's natural parents or legally appointed guardians
Wikipedia - Child Ballads -- Collection of 305 traditional ballads, collected by Francis James Child
Wikipedia - Child care management software -- administrative software designed specifically for use by child care centers, preschools, and similar child-oriented facilities.
Wikipedia - Child prodigy -- Exceptionally precocious child
Wikipedia - Children's programming on CBS -- Children's programmes originally aired over CBS
Wikipedia - Chilean swallow -- Species of bird
Wikipedia - Chilton Allan -- American politician
Wikipedia - Chimera (genetics) -- Single organism composed of two or more different populations of genetically distinct cells
Wikipedia - Chimera (molecular biology) -- A single nucleic acid sequence created from fragments that are normally separated
Wikipedia - Chimnaz Babayeva -- Azerbaijani ballet dancer and ballet master
Wikipedia - Chimney Rock (Lucerne Valley, California) -- California historic landmark
Wikipedia - Chimney Sweeps Islands -- Small islands, part of the Pelham Islands, in the Bronx, New York
Wikipedia - China International Exhibition Center -- Two convention halls in Beijnig, China
Wikipedia - China Metallurgical Group Corporation -- Company
Wikipedia - Chinese alligator -- one of two species in genus Alligator
Wikipedia - Chinese calligraphy
Wikipedia - Chinese enclaves in the San Gabriel Valley -- Large concentration of Chinese ethnic communities in greater Los Angeles, California, United States
Wikipedia - Chinese Exclusion Act -- Act of US Congress in 1882 that prohibited all immigration of Chinese laborers
Wikipedia - Chinese mountain cat -- Small wild cat
Wikipedia - Chinese New Year film -- Popular tradition in Asia, especially Hong Kong
Wikipedia - Chinese polearms -- Overview of pole weapons traditionally used by Chinese armies
Wikipedia - Chinese puzzle ball -- Mechanical puzzle
Wikipedia - Chinese telegraph code -- Four-digit decimal character encoding for electrically telegraphing messages written with Chinese characters
Wikipedia - Chino Valley, Arizona
Wikipedia - Chintakindi Mallesham
Wikipedia - Chinta Valley -- Tourist destination in Jammu and Kashmir
Wikipedia - Chintz -- Calico fabric, usually printed with bright floral designs
Wikipedia - Chip Beall -- American television host
Wikipedia - Chippewa Falls High School
Wikipedia - Chippewa Falls, Wisconsin
Wikipedia - Chippewa Valley Regional Airport -- Airport located in Chippewa County, Wisconsin
Wikipedia - Chip-scale atomic clock -- Small form factor atomic clock
Wikipedia - Chip's Challenge -- 1989 video game
Wikipedia - Chirpy Chirpy Cheep Cheep -- 1970 single by Lally Stott
Wikipedia - Chisnall Hall Colliery -- Closed coal mine in Lancashire, England
Wikipedia - Chlamydia -- Sexually transmitted infection caused by the bacterium Chlamydia trachomatis.
Wikipedia - Chloe Dallimore -- Australian actor, singer and dancer
Wikipedia - Chloe Sullivan -- Fictional character from Smallville
Wikipedia - Chloe x Halle discography -- discography
Wikipedia - Chloe x Halle -- American contemporary R&B duo
Wikipedia - Chlosyne palla -- Species of insect
Wikipedia - CHMA-FM -- Radio station at Mount Allison University in Sackville, New Brunswick
Wikipedia - ChM-CM-;n Quoit -- Dolmen in the Cornwall region, England
Wikipedia - ChM-CM-"teau de Montsoreau -- Castle in the loire valley france and location of chM-CM-"teau de montsoreau-museum of contemporary art
Wikipedia - Chng Seok Tin -- Visually-impaired artist from Singapore
Wikipedia - CHNU-DT -- Religious independent TV station in Fraser Valley, British Columbia
Wikipedia - Chochoyote -- Small ball made of corn dough used in many dishes of Mexican cuisine
Wikipedia - Chocoball Mukai -- Japanese professional wrestler and porno actor (born 1966)
Wikipedia - Chocolat (2000 film) -- 2000 British-American romance film directed by Lasse Hallstrom
Wikipedia - Chocolataire -- A type of social gathering in which all food and drink are composed of or contain some form of chocolate
Wikipedia - Chocolate Chip -- Small chunk of chocolate used as an ingredient
Wikipedia - Chocolate chip -- Small chunk of chocolate used as an ingredient
Wikipedia - Chocolate-coated marshmallow treats -- Marshmallow, usually on a biscuit base, coated in chocolate
Wikipedia - Choco Mucho Flying Titans -- Philippine volleyball team
Wikipedia - Choctaw -- Native American people originally from the Southeastern United States
Wikipedia - CHOD-FM -- Francophone community radio station in Cornwall, Ontario
Wikipedia - Choice-supportive bias -- The tendency to remember one's choices as better than they actually were
Wikipedia - Cholecystectomy -- Surgical removal of the gallbladder
Wikipedia - Cholecystography -- Radiological procedure used to visualize the gallbladder and biliary channels
Wikipedia - Cholera -- Bacterial infection of the small intestine
Wikipedia - Chondrophore -- Small group of hydrozoans comprising the family Porpitidae
Wikipedia - Chongqing Tall Tower -- Skyscraper in Chongqing, China
Wikipedia - Chopping Mall -- 1986 film by Jim Wynorski
Wikipedia - Chopta Valley -- Valley in North Sikkim and Uttarakhand, India
Wikipedia - Chotian Kalan -- Small village of Moga district, in Punjab, India
Wikipedia - Chow mein sandwich -- Regional sandwich of Fall River Massachusetts
Wikipedia - Chrestomathy -- Collection of choice literary passages, used especially as an aid in learning a subject
Wikipedia - Chris Chibnall -- British television writer
Wikipedia - Chris Crowther -- American racquetball player
Wikipedia - Chris Eccleshall -- English luthier
Wikipedia - Chris Galletta -- American screenwriter
Wikipedia - Chris Gueffroy -- Last person shot at Berlin Wall
Wikipedia - Chris Hall (cryptographer) -- American cryptographer and mathematician
Wikipedia - Chris Hall (lacrosse) -- Canadian lacrosse player and coach
Wikipedia - Chris McNally (actor) -- Canadian born actor
Wikipedia - Chris Nallen -- American golfer
Wikipedia - Chris Pallis -- British doctor and libertarian socialist
Wikipedia - Chris Schaller -- American journalist and editor
Wikipedia - Christa B. Allen -- American actress
Wikipedia - Chris Tallentire -- Australian politician
Wikipedia - Christa McAuliffe -- teacher and astronaut killed in the Space Shuttle Challenger disaster
Wikipedia - Christchurch Call to Action Summit -- May 2019 political summit in Paris
Wikipedia - Christ Church Picture Gallery
Wikipedia - Christen Andersen VallesvM-CM-&rd -- Norwegian politician
Wikipedia - Christian Allard -- French-born Scottish politician
Wikipedia - Christian Allen -- American video game designer
Wikipedia - Christian and Missionary Alliance Churches of the Philippines
Wikipedia - Christian Democratic Alliance (South Africa)
Wikipedia - Christian Democratic Community -- 1966 Electoral alliance in Bolivia
Wikipedia - Christian Gallardo -- American gymnastics coach
Wikipedia - Christian Hallen-Paulsen -- Norwegian luger
Wikipedia - Christian Haller -- Swiss snowboarder
Wikipedia - Christianity in Cornwall -- History of Christianity
Wikipedia - Christianity in the Marshall Islands
Wikipedia - Christian mortalism -- Belief that the human soul is not naturally immortal
Wikipedia - Christian Peoples Alliance -- Christian political party in the United Kingdom
Wikipedia - Christian-Peter Friese -- One of the victim at the Berlin Wall
Wikipedia - Christian universalism -- Christian belief that all will be reconciled to God
Wikipedia - Christian Waller -- Australian artist
Wikipedia - Christina Battle -- Canadian video and installation artist
Wikipedia - Christina Fallin -- Business consultant
Wikipedia - Christina Haller -- German female curler
Wikipedia - Christina Salmivalli -- Finnish psychologist, professor of psychology
Wikipedia - Christine Abrahams Gallery -- Australian Art Gallery
Wikipedia - Christine Allado -- Filipino-British actress and singer
Wikipedia - Christine Falling -- American serial killer
Wikipedia - Christine Falls -- Waterfall in Washington (state), United States
Wikipedia - Christine Hallett -- British social scientist, academic administrator
Wikipedia - Christine Hallquist -- American politician
Wikipedia - Christine Herter Kendall
Wikipedia - Christine Kenneally
Wikipedia - Christine Luchok Fallon -- American lawyer
Wikipedia - Christine Mallo -- French athletics competitor
Wikipedia - Christine O'Malley -- American film producer
Wikipedia - Christine Rosati Randall -- American politician
Wikipedia - Christine Shevchenko -- Ukrainian-American ballet dancer
Wikipedia - Christmas dinner -- Meal traditionally eaten at Christmas
Wikipedia - Christmas Valley Sand Dunes -- natural sand dune complex in Lake County, Oregon, United States
Wikipedia - Christmas -- Holiday originating in Christianity, usually December 25
Wikipedia - Christmas with Holly -- 2012 television film by Allan Arkush
Wikipedia - Christo and Jeanne-Claude -- Husband-and-wife environmental installation artist duo
Wikipedia - Christof Schwaller -- Swiss curler and Olympic medalist
Wikipedia - Christopher Allport -- American actor
Wikipedia - Christopher Aponte -- American classical ballet dancer
Wikipedia - Christopher Ballard -- British sprint canoer
Wikipedia - Christopher Ball (linguist) -- British academic
Wikipedia - Christopher Barnewall
Wikipedia - Christopher Dallman -- American musician
Wikipedia - Christopher Ewing -- Fictional character in the American drama series Dallas
Wikipedia - Christopher Hall (producer) -- British TV drama producer
Wikipedia - Christopher McDougall -- American journalist and author
Wikipedia - Christopher McNally -- American politician
Wikipedia - Christopher Waller -- Economist (Federal Reserve Board of Governors)
Wikipedia - Christopher Walls -- British diver
Wikipedia - Christopher Whall
Wikipedia - Christopher White (ballad) -- Ballad
Wikipedia - Christophe Szpajdel -- Belgian illustrator and calligraphist
Wikipedia - Christos Pallakis -- Greek pole vaulter
Wikipedia - Christos Papadimitriou (footballer)
Wikipedia - Christo's Valley Curtain -- 1974 film
Wikipedia - Chris Van Allsburg -- US children's writer and illustrator (born 1949)
Wikipedia - Chris Wallace (computer scientist)
Wikipedia - Chris Wallace -- American journalist
Wikipedia - Chris W. Allen -- Professor in the College of Communication, Fine Arts and Media at the University of Nebraska at Omaha (UNO) and a Fulbright scholar,
Wikipedia - Chris Waller (horse trainer) -- Australian horse racing trainer
Wikipedia - Chris Walley (actor) -- Irish actor
Wikipedia - Chromebox -- Small form-factor PC running Chrome OS
Wikipedia - Chrysobalanus -- A genus of perennial shrubs to small trees
Wikipedia - CHS Alliance -- Humanitarian assistance organization network
Wikipedia - Chuck (engineering) -- Clamp used to hold an object with radial symmetry, especially a cylinder
Wikipedia - Chuck Taylor All-Stars -- Canvas and rubber shoes (sneakers)
Wikipedia - Chuck Woolery: Naturally Stoned -- American reality television show
Wikipedia - Chucrallah Fattouh -- Lebanese painter
Wikipedia - Chucrallah Harb -- Maronite Bishop
Wikipedia - Chueh Ming-hui -- Taiwanese softball player
Wikipedia - Chupacallos, Ceiba, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - Church for the Fellowship of All Peoples -- Religious organization
Wikipedia - Churchill Falls Generating Station -- Hydroelectric power station in north eastern Canada
Wikipedia - Churchill Falls (Labrador) Corporation Limited -- Canadian electric company
Wikipedia - Church of All Saints, Kingston Seymour -- Church in North Somerset, UK
Wikipedia - Church of All Saints, Pocklington -- Church of England church in Pocklington, East Riding of Yorkshire, England
Wikipedia - Church of All Saints, Yekaterinburg
Wikipedia - Church of All Souls, Bolton -- Church in Greater Manchester, England
Wikipedia - Church of Our Lady of Guadalupe (Puerto Vallarta) -- Catholic church in Puerto Vallarta, Mexico
Wikipedia - Church of Sant'Anselmo all'Aventino, Rome
Wikipedia - Church of St Cuthbert, Bellingham -- A stone church building in Northumberland, England that dates partially from the 13th century
Wikipedia - Church of St. Mary Magdalene, Hucknall
Wikipedia - Church of the Blessed Hope -- A small first-day Adventist Christian body
Wikipedia - Chyenhal Moor -- Site of Special Interest in Cornwall
Wikipedia - Chyrstyn Fentroy -- American ballet dancer
Wikipedia - Ciaran Wallace -- Irish hurler
Wikipedia - CIBW-FM -- Radio station in Drayton Valley, Alberta
Wikipedia - Cieren Fallon -- British jockey
Wikipedia - CIER-TV -- Former TV station in Ear Falls, Ontario, Canada
Wikipedia - Cigarette -- Small roll of cut tobacco designed to be smoked
Wikipedia - CIJK-FM -- Radio station in Annapolis Valley, Nova Scotia
Wikipedia - CIKX-FM -- Radio station in Grand Falls, New Brunswick
Wikipedia - Ciliate -- Taxon of protozoans with hair-like organelles called cilia
Wikipedia - Cilurnum -- Roman calvary fort on Hadrian's wall
Wikipedia - Cimora -- Type of hallucinogen
Wikipedia - Cincinnati Rivermen -- Professional softball team
Wikipedia - Cincinnati Suds -- Professional softball team
Wikipedia - Cinderella's Twin -- 1920 film by Dallas M. Fitzgerald
Wikipedia - Cindy Callaghan -- American author of children's books (born c. 1976)
Wikipedia - Cindy Potae -- New Zealand softball player
Wikipedia - Cinestate -- Film studio based in Dallas
Wikipedia - Circuit breaker -- Automatically operated electrical switch designed to protect an electrical circuit from damage caused by excess current from an overload or short circuit
Wikipedia - Circular reasoning -- Logical fallacy in which the reasoner begins the premise with what they are trying to conclude with
Wikipedia - Circus Roncalli -- German circus
Wikipedia - Cirque stairway -- A stepped succession of glacially eroded rock basins
Wikipedia - Cirque -- An amphitheatre-like valley formed by glacial erosion
Wikipedia - Cirripectes randalli -- Species of fish
Wikipedia - Cis-Lunar -- Manufacturer of electronically controlled closed-circuit rebreathers for scuba diving
Wikipedia - Cissi Wallin -- Swedish actress
Wikipedia - Cistern -- Waterproof receptacle for holding liquids, usually water
Wikipedia - CiteULike -- Web service which allowed users to save and share citations to academic papers
Wikipedia - Citizen Rally (Republic of the Congo) -- Political party in the Republic of the Congo
Wikipedia - Citizens for Fairness Hands Off Washington -- LGBT organization to oppose two Washington ballot initiatives
Wikipedia - Citoyenne Henri -- French balloonist; one of the first women to ascend in a hot-air balloon
Wikipedia - CitroM-CM-+n 2CV -- Small car manufactured by CitroM-CM-+n from 1948 to 1990
Wikipedia - CitroM-CM-+n C3 R5 -- French rally car
Wikipedia - CitroM-CM-+n C3 WRC -- CitroM-CM-+n World Rally Car
Wikipedia - CitroM-CM-+n World Rally Team results -- Wikimedia list article
Wikipedia - CitroM-CM-+n Xsara WRC -- CitroM-CM-+n World Rally Car
Wikipedia - City Art Centre -- Art gallery in Edinburgh, Scotland
Wikipedia - City Center District, Dallas -- A neighborhood in Dallas, Texas
Wikipedia - City Centre Bahrain -- Shopping mall in Manama, Bahrain
Wikipedia - City Commercial Center -- Shopping mall in the Philippines
Wikipedia - City Hall (1996 film) -- 1996 film
Wikipedia - City Hall Ferry Pier -- Former pier in Hong Kong
Wikipedia - City Hall MRT station -- MRT station in Singapore
Wikipedia - City Hall, Norwich -- Art Deco building in Norwich, England
Wikipedia - City Hall station (IRT Lexington Avenue Line) -- former New York City Subway station in Manhattan
Wikipedia - City Hall (St. Louis, Missouri) -- Municipal building in Missouri, United States
Wikipedia - CityMall Bacalso -- Shopping mall in the Philippines
Wikipedia - CityMall (Philippines) -- Shopping mall in the Philippines
Wikipedia - CityMall Tetuan-Zamboanga -- Shopping mall in the Philippines
Wikipedia - City on Fire (Hallberg novel) -- Book by Garth Risk Hallberg
Wikipedia - Cityplace/Uptown station -- DART light rail station in Dallas, Texas
Wikipedia - City Square Mall -- Shopping mall in Singapore
Wikipedia - City View Center -- Shopping mall in Garfield Heights, Ohio
Wikipedia - City Walls Stakes -- Flat horse race in Britain
Wikipedia - City wall
Wikipedia - Civic Coalition (Poland) -- Liberal electoral alliance in Poland
Wikipedia - Civic Liberal Alliance -- Liberal political party in Croatia
Wikipedia - Civil Alliance Party -- Jordanian political party
Wikipedia - Civilian casualties during Operation Allied Force -- some of the civilian casualties of the Kosovo War
Wikipedia - Civil Rights Act of 1866 -- First U. S. federal law to define citizenship and affirm that all citizens are equally protected by the law
Wikipedia - Civil Rights Restoration Act of 1987 -- law requiring federally funded institutions to comply with civil rights law
Wikipedia - Civil union -- Legal union granted for marriage, especially to allow same-sex couples
Wikipedia - CIVL-FM -- Radio station at the University of the Fraser Valley in Abbotsford, British Columbia
Wikipedia - C. J. Allen (actor) -- British actor
Wikipedia - C. J. Allen (sculptor) -- British sculptor
Wikipedia - CJED-FM -- Radio station in Niagara Falls, Ontario
Wikipedia - CJET-FM -- Radio station in Smiths Falls, Ontario
Wikipedia - CJFL-FM -- Former radio station in Iroquois Falls, Ontario
Wikipedia - CJRN -- Former radio station in Niagara Falls, Ontario, Canada
Wikipedia - CJSS-FM -- Radio station in Cornwall, Ontario
Wikipedia - CJSS-TV -- Former TV station in Cornwall, Ontario
Wikipedia - CJUL -- Former radio station in Cornwall, Ontario
Wikipedia - C. J. Wallace (actor) -- American actor
Wikipedia - CJ Wallis -- Canadian director
Wikipedia - CKBY-FM -- Radio station in Smiths Falls, Ontario
Wikipedia - CKCM -- Radio station in Grand Falls-Windsor, Newfoundland and Labrador
Wikipedia - CKGN-FM -- Radio station in Kapuskasing and Smooth Rock Falls, Ontario
Wikipedia - CKOD-FM -- Radio station in Salaberry-de-Valleyfield, Quebec
Wikipedia - CKOH-FM -- Community radio station in Happy Valley-Goose Bay, Newfoundland and Labrador, Canada
Wikipedia - CKO -- Former Canadian all-news radio network
Wikipedia - CKVL-FM -- Radio station in LaSalle, Quebec
Wikipedia - CKXG-FM -- Radio station in Grand Falls-Windsor, Newfoundland and Labrador
Wikipedia - CKXS-FM -- Radio station in Wallaceburg, Ontario
Wikipedia - Clabon Allen -- Australian astronomer
Wikipedia - Clade -- Monophyletic group of organisms composed of a common ancestor and all its lineal descendants
Wikipedia - Claflin University -- Claflin University is a private historically black university in Orangeburg, South Carolina
Wikipedia - Claire Calvert -- English ballet dancer
Wikipedia - Clairemarie Osta -- French ballet dancer
Wikipedia - Claire Maxwell (netball) -- Scotland netball international
Wikipedia - Claire O'Callaghan -- Irish journalist
Wikipedia - Claire Tallent -- Australian racewalker
Wikipedia - Claire Vallance -- Professor of Physical Chemistry
Wikipedia - Claire Wallace (broadcaster) -- Canadian journalist, broadcaster and author
Wikipedia - Clair Mills Callan -- American anesthesiologists
Wikipedia - Clam-Gallas Palace -- Palace in Prague, Czech Republic
Wikipedia - Clamshell Alliance -- Anti-nuclear organization
Wikipedia - Clancy in Wall Street -- 1930 film
Wikipedia - Clan MacCallum
Wikipedia - Clan Wallace -- Lowland Clan
Wikipedia - Clara Brink Shoemaker -- Crystallographer
Wikipedia - Clara Evelyn Hallam -- Property owner, boarding-house keeper
Wikipedia - Clara Kimball Young -- American actress and film producer
Wikipedia - Clara Marshall -- American physician, educator and author
Wikipedia - Clarehall Shopping Centre -- Shopping centre in northeastern suburban Dublin
Wikipedia - Clare Mallory -- New Zealand children's writer (pseudonym)
Wikipedia - Clarence Madison Dally
Wikipedia - Clarence Ray Allen -- American murderer
Wikipedia - Clarence Valley Council -- Local government area in New South Wales, Australia
Wikipedia - Clarence Van Allen -- American soldier
Wikipedia - Clare Valley Aerodrome -- Airport in Australia
Wikipedia - Clare Warwick -- Australian softball player
Wikipedia - Claribel Kendall -- American mathematician
Wikipedia - Clarice Halligan -- Australian nurse, missionary, Australian Army nurse
Wikipedia - Clarissa Explains It All -- Television series
Wikipedia - Clark Allen -- American folk musician
Wikipedia - Clark Atlanta University -- Historically Black University in Atlanta, Georgia, USA
Wikipedia - Clark CA1 -- Small WWII era bulldozer
Wikipedia - Clark Kent (Smallville) -- Fictional character from Smallville
Wikipedia - Class Act -- 1992 film by Randall Miller
Wikipedia - Classical ballet
Wikipedia - Classical conditioning -- Learning procedure in which biologically potent stimulus is paired with a neutral stimulus
Wikipedia - Classic All Blacks -- Rugby union team in New Zealand
Wikipedia - Classic FM Hall of Fame -- List of popular works of classical music
Wikipedia - Classification of finite simple groups -- Massive theorem assigning all but 27 finite simple groups to a few infinite families
Wikipedia - Classifications of snow -- Methods for describing snowfall events and the resulting snow crystals
Wikipedia - Classless Inter-Domain Routing -- Method for IP address allocation and routing
Wikipedia - Class of perfection -- an advanced ballet class
Wikipedia - Clathrate hydrate -- Crystalline solid containing molecules caged in a lattice of frozen water
Wikipedia - Claud Allister -- English actor
Wikipedia - Claud Aspinwall -- American politician
Wikipedia - Claude Allegre -- French politician and geochemist
Wikipedia - Claude Ballif -- French composer
Wikipedia - Claude Dallaire -- Canadian weightlifter
Wikipedia - Claudia Caballero Chavez -- Mexican politician
Wikipedia - Claudia Constantinescu -- Romanian handballer
Wikipedia - Claudia Galli -- Swedish actress
Wikipedia - Claudia Petracchi -- Italian softball player
Wikipedia - Claudia Valls -- Mathematician
Wikipedia - Claus Mogensen -- Danish handball coach, former player
Wikipedia - Clauson-Marshall Racing -- Racing team
Wikipedia - Clay Allison -- Texas cattle rancher and gunfighter
Wikipedia - Clay tablet -- Writing medium, especially for writing in cuneiform
Wikipedia - Clea DuVall -- American actress, writer, producer, and director
Wikipedia - Clear All Wires! -- 1933 film by George W. Hill
Wikipedia - Clearance Divers Life Support Equipment -- British military electronically controlled closed circuit rebreather
Wikipedia - Clearcutting -- Forestry/logging practice in which most or all trees in an area are uniformly cut down
Wikipedia - Clearing (finance) -- All activities from the time a commitment is made for a financial transaction until it is settled
Wikipedia - Cleftbelly trevally -- Species of fish
Wikipedia - Clelia Ailara -- Italian softball player
Wikipedia - Clemastine -- Allergy medication
Wikipedia - Clement Desalle -- Belgian motorcycle racer
Wikipedia - Clementine Hall
Wikipedia - Clement Lemieux -- Canadian volleyball coach
Wikipedia - Clement Vallandigham -- American lawyer and politician
Wikipedia - Clemson Softball Stadium -- Softball stadium in South Carolina, U.S.A.
Wikipedia - Clepsis pallidana -- Species of moth
Wikipedia - Clerical celibacy -- Requirement in certain religions that some or all members of the clergy be unmarried
Wikipedia - Clerk Colvill -- Child ballad
Wikipedia - Cleveland Cavaliers all-time roster -- Wikipedia list article
Wikipedia - Cleveland Hall (Nashville, Tennessee) -- Antebellum mansion
Wikipedia - Cleveland Jaybirds -- Professional softball team
Wikipedia - Clicker -- Small noisemaker, used in animal training
Wikipedia - Cliff Nuttall -- Canadian hurdler
Wikipedia - Clifford Hall (painter) -- British painter
Wikipedia - Cliff Shaw (Canadian football)
Wikipedia - Cliff Swain -- American racquetball player
Wikipedia - Clifton Hall, Cumbria -- Manor house in Cumbria,England
Wikipedia - Climate of Allentown, Pennsylvania -- Overview of the climate of Allentown, Pennsylvania, United States
Wikipedia - Climbing route -- Path by which a climber reaches the top of a mountain, rock, or ice wall
Wikipedia - Climbing wall -- Artificially constructed wall with grips for hands
Wikipedia - Climb Up the Wall -- 1960 film
Wikipedia - Clinical chemistry -- Area of clinical pathology that is generally concerned with analysis of bodily fluids
Wikipedia - Clinical psychology -- Integration of science and clinical knowledge for the purpose of relieving psychologically based dysfunction
Wikipedia - Clint Grant -- JFK-era photojournalist from Dallas, Texas
Wikipedia - Clinton Ballou
Wikipedia - Clinton Falls, Indiana -- Unincorporated community in Indiana, United States
Wikipedia - Cliona Ni Bhuachalla -- Irish television producer and broadcaster
Wikipedia - Clitherall, Minnesota -- City in Minnesota, United States
Wikipedia - Clitoral photoplethysmograph -- Technique using light to measure the amount of blood in the walls of the clitoris
Wikipedia - Clive O. Callender -- American surgeon
Wikipedia - Clock network -- Set of clocks that are automatically synchronized to show the same time
Wikipedia - Cloister -- Open space surrounded by covered walks or open galleries
Wikipedia - Clonard, County Meath -- Small village in County Meath, Ireland
Wikipedia - Clones (We're All) -- Song by Alice Cooper
Wikipedia - Cloning -- Process of producing genetically identical individuals of an organism
Wikipedia - Closed-eye hallucination -- Class of hallucination
Wikipedia - Closed system -- Does not allow certain types of transfers (such as transfer of matter) in or out of the system
Wikipedia - Close (system call)
Wikipedia - Cloth hall
Wikipedia - Cloud-to-cloud integration -- Integration that allows users to connect disparate cloud computing platforms
Wikipedia - Cloudy with a Chance of Meatballs 2 -- 2013 American computer-animated science fiction comedy film
Wikipedia - Cloudy with a Chance of Meatballs (film) -- 2009 American computer-animated science fiction comedy film
Wikipedia - Cloudy with a Chance of Meatballs (franchise) -- Media franchise
Wikipedia - Cloudy with a Chance of Meatballs -- 1978 children's book by Judi and Ron Barrett
Wikipedia - Cloverleaf Mall -- Shopping mall in Chesterfield County, Virginia, U.S.
Wikipedia - Club Africain Men's Volleyball -- Tunisian volleyball club
Wikipedia - Club Africain Women's Volleyball -- Tunisian volleyball club
Wikipedia - Club Deportivo Gallitos -- Puerto Rican soccer team
Wikipedia - Clube Ferroviario de Luanda (handball) -- handball team
Wikipedia - Club Feminine de Carthage -- Tunisian volleyball club
Wikipedia - Club Olympique de Kelibia -- Tunisian volleyball club
Wikipedia - Cluster ballooning -- Form of ballooning
Wikipedia - Cluster decay -- Nuclear decay in which an atomic nucleus emits a small cluster of neutrons and protons
Wikipedia - CM-CM-&dwalla of Wessex -- 7th-century King of Wessex
Wikipedia - Cneoridium dumosum (Nuttall) Hooker F. Collected March 26, 1960, at an Elevation of about 1450 Meters on Cerro Quemazon, 15 Miles South of Bahia de Los Angeles, Baja California, Mexico, Apparently for a Southeastward Range Extension of Some 140 Miles -- 1962 five-word scholarly article
Wikipedia - Cnodontes pallida -- Species of insect
Wikipedia - CO2 rocket -- Small recreational rocket that uses carbon dioxide as a propellant
Wikipedia - Coachella Valley fringe-toed lizard -- species of phrynosomatid lizard
Wikipedia - Coachella Valley Music and Arts Festival -- Annual music and arts festival in Indio, California
Wikipedia - Coachella Valley Unified School District -- Public school district in Riverside County, California
Wikipedia - Coachella Valley -- Valley in Southern California
Wikipedia - Coalition (Puerto Rico) -- Electoral alliance in Puerto Rico
Wikipedia - Coalition -- Alliance for combined action
Wikipedia - Coastal waterfall -- A waterfall that plunges directly into the sea
Wikipedia - Coast Guard Base Kodiak -- Major shore installation of the United States Coast Guard, located in Kodiak, Alaska
Wikipedia - Coastline of the United Kingdom -- Coastlines of Great Britain, the north-east coast of Ireland, and many smaller islands
Wikipedia - Coby Iwaasa -- Canadian racquetball player
Wikipedia - Cocaine Nights -- 1996 novel by J. G. Ballard
Wikipedia - Cock and ball torture -- Form of sexual play
Wikipedia - Cocktail hat -- Small, extravagant, and typically brimless hat for a woman
Wikipedia - Coconut Grove Convention Center -- Indoor arena and exhibition hall in Miami
Wikipedia - Coconut shy -- Funfair game where the player dislodges coconuts with balls
Wikipedia - Codewars -- Computer programming community and challenge site
Wikipedia - Codex Wallerstein -- Literary work
Wikipedia - Coenosmilia -- Genus of small corals in the family Caryophylliidae.
Wikipedia - Cofactor (biochemistry) -- A non-protein chemical compound or metallic ion
Wikipedia - Coffee enema -- Unproven and potentially dangerous procedure of inserting coffee into the anus
Wikipedia - Cofferdam -- Barrier allowing liquid to be pumped out of an enclosed area
Wikipedia - Coggeshall Farm Museum -- Museum in Bristol, Rhode Island, US
Wikipedia - Cogne Valley -- Valley in northern Italy
Wikipedia - Cognition and Neuroergonomics (CaN) Collaborative Technology Alliance -- US Army research program
Wikipedia - Coin tray -- Container meant for small objects
Wikipedia - Coin -- A small, flat and usually round piece of material used as money
Wikipedia - Cojimar -- Small fishing village east of Havana, Cuba
Wikipedia - Colangia -- Genus of small corals in the family Caryophylliidae.
Wikipedia - Cold calling
Wikipedia - Coldfall Wood -- Ancient woodland in Muswell Hill, North London
Wikipedia - Cold urticaria -- Allergic reaction to low temperatures
Wikipedia - Colefax Group -- Wallpaper company in the UK
Wikipedia - Colemanballs
Wikipedia - Coleophora ballotella -- Species of moth
Wikipedia - Coleophora callipepla -- Species of moth
Wikipedia - Coleophora gallipennella -- Species of moth
Wikipedia - Coleophora gallurella -- Species of moth
Wikipedia - Coleoptera paleobiota of Burmese amber -- Fossil resin from the Hukawng Valley, Myanmar
Wikipedia - Colichemarde -- Type of small sword
Wikipedia - C. Olin Ball -- American food scientist
Wikipedia - Colin Callender -- British businessman (born 1952)
Wikipedia - Colin Challen -- British Labour Party politician
Wikipedia - Colin G. Calloway -- American historian
Wikipedia - Colin Lingwood Mallows -- English statistician
Wikipedia - Colin McRae Rally 3 -- 2002 video game
Wikipedia - Colin McRae Rally -- Racing video game series by Codemasters
Wikipedia - Colin Whalley -- English sportsman
Wikipedia - Collatz conjecture -- Conjecture in mathematics that, starting with any positive integer n, if one halves it (if even) or triples it and adds one (if odd) and repeats this ad infinitum, then one eventually obtains 1
Wikipedia - Collect call -- Telephone call at the called party's expense
Wikipedia - Colleen Ballinger -- American comedian and social media personality
Wikipedia - College baseball
Wikipedia - College basketball
Wikipedia - College Football Hall of Fame
Wikipedia - College football
Wikipedia - College National Fed Challenge -- Academic competition
Wikipedia - College of Allied Health Sciences at East Carolina University
Wikipedia - College of Cardinals -- Body of all cardinals of the Catholic Church
Wikipedia - College of Southern Idaho -- Public community college in Twin Falls, Idaho, United States
Wikipedia - Collegiate Church of St Peter and St Paul (Kilmallock) -- Medieval church in County Limerick, Ireland
Wikipedia - Colliergate drill hall, York -- Former military drill hall
Wikipedia - Collins Okothnyawallo -- Kenyan weightlifter
Wikipedia - Collision -- An instance of two or more bodies physically contacting each other within short period of time
Wikipedia - Colloid -- A mixture of an insoluble or soluble substance microscopically dispersed throughout another substance
Wikipedia - Colloquially
Wikipedia - Colloquy with a Polish Aunt -- Poem by Wallace Stevens
Wikipedia - Colm Callanan -- Irish hurler
Wikipedia - Coloball 2002 -- 2002 video game
Wikipedia - Colombicallia -- Genus of beetles
Wikipedia - Colombo City Centre -- Shopping mall in Sri Lanka
Wikipedia - Colonel Reyel -- French dancehall, R&B singer and electro music artist
Wikipedia - Colonial Creek Falls -- Waterfall in Washington (state), United States
Wikipedia - Colonias of Chihuahua, Chihuahua -- Chihuahua, Mexico is divided mainly into areas called Colonias
Wikipedia - Colon (punctuation) -- Punctuation mark consisting of two equally sized dots centered on the same vertical line
Wikipedia - Colony -- Territory under the political control of an overseas state, generally with its own subordinate colonial government
Wikipedia - Colorado Alliance of Research Libraries -- Library consortium
Wikipedia - Colorado River Indian Tribes -- Federally recognized Native American tribe
Wikipedia - Colorado Women's Hall of Fame -- Organization
Wikipedia - Colored dissolved organic matter -- The optically measurable component of the dissolved organic matter in water
Wikipedia - Colorless green ideas sleep furiously -- Syntatically correct, semantically improper phrase
Wikipedia - Colossally abundant number
Wikipedia - Colter Wall -- Canadian singer-songwriter
Wikipedia - Columbia-class submarine -- US Navy nuclear ballistic missile submarine class
Wikipedia - Columbia Mall (Tennessee) -- American shopping mall
Wikipedia - Columbo (season 10) -- Season of television series (all episodes of 1990 to 2003)
Wikipedia - Columbus All-Americans -- Professional softball team
Wikipedia - Columbus City Center -- Former mall in Columbus, Ohio
Wikipedia - Columbus City Hall (Ohio) -- City hall in Columbus, Ohio
Wikipedia - Colwall railway station -- Railway station in Herefordshire, England
Wikipedia - Combined oral contraceptive pill -- Birth control method which is taken orally
Wikipedia - Come, all ye jolly tinner boys
Wikipedia - Come All You Fair and Tender Ladies -- American folk ballad
Wikipedia - Come Back, All Is Forgiven (film) -- 1929 film
Wikipedia - Come On Over Baby (All I Want Is You) -- 2000 single by Christina Aguilera
Wikipedia - Come Spy with Me (film) -- 1967 American spy film by Marshall Stone
Wikipedia - Comes with the Fall -- American rock band from Atlanta
Wikipedia - Comet Falls -- Waterfall in Washington (state), United States
Wikipedia - Comet -- Icy small Solar System body
Wikipedia - Comgall mac Domangairt
Wikipedia - Comgall
Wikipedia - Comic ballet
Wikipedia - Commander Fleet Activities Chinhae -- United States Navy installation
Wikipedia - Commanding heights of the economy -- Strategically important sectors of the economy
Wikipedia - Commedia all'italiana
Wikipedia - Commedia sexy all'italiana -- Italian film genre
Wikipedia - Commentarii de Bello Gallico -- Commentary on Gallic wars by Julius Caesar
Wikipedia - Comminution -- Reduction of solid materials to a smaller average particle size
Wikipedia - Commissioning of the Twelve Apostles -- An episode in the ministry of Jesus that appears in all three Synoptic Gospels
Wikipedia - Commitment scheme -- Cryptographic scheme that allows commitment to a chosen value
Wikipedia - Committee on Small Body Nomenclature
Wikipedia - Common chiffchaff -- A small migratory passerine bird found in Europe, Asia and north Africa
Wikipedia - Commoner (academia) -- A student at certain universities in the British Isles who historically pays for their own tuition and commons
Wikipedia - Common firecrest -- A very small passerine bird from Europe and northwest Africa
Wikipedia - Common Front -- Defunct political alliance in Burundi
Wikipedia - Common gallinule -- Species of bird
Wikipedia - Common Gateway Interface -- Interface which offers a standard protocol for web servers to execute programs install
Wikipedia - Common house martin -- A migratory passerine bird of the swallow family found in Europe, Africa and Asia
Wikipedia - Common name -- Name generally used for a taxon, group of taxa or organism(s)
Wikipedia - Commonsense knowledge (artificial intelligence) -- Facts about the everyday world that all humans are expected to know
Wikipedia - Commonwealth and Council -- Los Angeles art gallery
Wikipedia - Commonwealth Coast Football
Wikipedia - Communaute de communes Bruyeres - Vallons des Vosges -- Federation of municipalities in France
Wikipedia - Communaute de communes des Ballons des Hautes-Vosges -- Federation of municipalities in France
Wikipedia - Communaute de communes des Sept Vallees -- Federation of municipalities in France
Wikipedia - Communaute de communes Monts et Vallees Ouest Creuse -- Federation of municipalities in France
Wikipedia - Communaute de communes -- France intercommunal subdivision combining smaller communes
Wikipedia - Communication in small groups
Wikipedia - Communication -- Act of conveying intended meanings from one entity or group to another through the use of mutually understood signs and rules
Wikipedia - Communion and the developmentally disabled
Wikipedia - Community College of Allegheny County
Wikipedia - Community Hall (Oregon State University) -- The oldest building on the main campus of Oregon State University in Corvallis, Oregon
Wikipedia - Commutative property -- Property allowing changing the order of the operands of an operation
Wikipedia - Commutator subgroup -- Smallest normal subgroup by which the quotient is commutative
Wikipedia - Commuting -- Periodically recurring travel between one's place of residence and place of work, or study
Wikipedia - Comoere -- 10th-century Bishop of Cornwall
Wikipedia - Compact car -- Cars that are larger than a subcompact car but smaller than a mid-size car
Wikipedia - Compact of Free Association -- International agreement between the United States and the Pacific Island nations of the Federated States of Micronesia, the Marshall Islands, and Palau
Wikipedia - Compact space -- Topological notions of all points being "close"
Wikipedia - Comparative illusion -- Sentences that appear to make sense but actually do not
Wikipedia - Comparison of Gaussian process software -- Comparison of statistical analysis software that allows doing inference with Gaussian processes
Wikipedia - Comparison of synchronous and asynchronous signalling -- Methods for establishing a communications rhythm
Wikipedia - Competency dictionary -- A tool or data structure that includes all or most of the general competencies needed to cover all job families and competencies that are core or common to all jobs within an organization
Wikipedia - Complete Works of Shakespeare -- all plays and poems by William Shakespeare in one book
Wikipedia - Complicit (film) -- 2013 British television film directed by Niall MacCormick
Wikipedia - Composite Gazetteer of Antarctica -- The authoritative international gazetteer containing all the Antarctic toponyms
Wikipedia - Composition with creditors -- Agreement among several creditors of a debtor, usually a business
Wikipedia - Composting toilet -- A type of toilet that treats human excreta by a biological process called composting
Wikipedia - Compression ratio -- The ratio of the volume of a combustion chamber from its largest capacity to its smallest capacity
Wikipedia - Computationally indistinguishable
Wikipedia - Computationally universal
Wikipedia - Computer accessibility -- Ability of a computer system to be used by all people
Wikipedia - Computer appliance -- Computer with software or firmware that is specifically designed to provide a specific computing resource
Wikipedia - Computer network -- Network that allows computers to share resources and communicate with each other
Wikipedia - Comrade -- Term meaning friend, colleague or ally, with political connotations
Wikipedia - Conalcaea cantralli -- Species of grasshopper
Wikipedia - Conall Eachluath -- King of Munster
Wikipedia - Conall mac Comgaill
Wikipedia - Conavalla -- Mountain in Wicklow, Ireland
Wikipedia - Concanavalin A -- A lectin (carbohydrate-binding protein) originally extracted from the jack-bean,
Wikipedia - Concentration of land ownership -- Ownership of land in a particular area by a small number of people or organizations
Wikipedia - Concentric crater fill -- A landform where the floor of a crater is mostly covered by parallel ridges
Wikipedia - Concentric hypertrophy -- Hypertrophic growth of a hollow organ without overall enlargement
Wikipedia - Concepcion Dueso Garces -- Spanish goalball player
Wikipedia - Concepcion Hernandez Diaz -- Spanish goalball player
Wikipedia - Concerned Women for America -- Socially conservative Christian American nonprofit women's activist group
Wikipedia - Concerto for Two Accordions, Strings and Percussion (Sallinen) -- Musical composition by Aulis Sallinen
Wikipedia - Concerto -- Musical composition usually in three parts
Wikipedia - Concert party (entertainment) -- Troupe of popular entertainers, usually travelling
Wikipedia - Concetto Gallo -- Italian politician
Wikipedia - Concord Naval Weapons Station -- US Navy installation at Concord, California, United States
Wikipedia - Concrete Island -- 1974 novel by J. G. Ballard
Wikipedia - Condenser telephone -- device allowing telephone communication over Morse code telegraph
Wikipedia - Conditions of Peace -- 1942 book by Edward Hallett Carr
Wikipedia - Conductor gallop -- High-amplitude, low-frequency oscillation of overhead power lines due to wind
Wikipedia - Conejo Valley Airport -- Former airport in Thousand Oaks, CA, US
Wikipedia - Conejo Valley Unified School District -- School district in Ventura County, California
Wikipedia - Cone of power -- Method of raising energy in ritual magic, especially in Wicca
Wikipedia - Conestoga Mall (Waterloo, Ontario) -- Shopping mall in Waterloo, Ontario
Wikipedia - Confederate Monument (Fort Worth, Texas) -- Outdoor Confederate memorial installed in Fort Worth, Texas
Wikipedia - Confederation of African Football
Wikipedia - Conference call -- A telephone call with several participants
Wikipedia - Confessions of a Brazilian Call Girl -- 2011 film by Marcus Baldini
Wikipedia - Confidence-based learning -- System which distinguishes between what learners think and actually know
Wikipedia - Confidential incident reporting -- System to allow safety problems to be reported in confidence
Wikipedia - Confined water (diving) -- A diving environment that is enclosed and bounded sufficiently for safe training purposes. Generally implies that conditions are not affected by geographic or weather conditions, and that divers can not get lost
Wikipedia - Confined waters (navigation) -- Area of the sea where the width of the safely navigable waterway is small relative to the ability of a vessel to maneuver
Wikipedia - Confraternity of Christian Doctrine -- Religious education programs of the Catholic Church normally designed for children
Wikipedia - Confusion matrix -- Table layout for visualizing performance; also called an error matrix
Wikipedia - Congo (film) -- 1995 US science fiction action-adventure film by Frank Marshall
Wikipedia - Congolese Alliance of Christian Democrats -- Political party in the Democratic Republic of the Congo
Wikipedia - Congress Alliance
Wikipedia - Congress Hall -- Museum and former capitol building in Philadelphia, USA
Wikipedia - Congruum -- In number theory, the spacing between three equally-spaced square numbers
Wikipedia - Conjoint tendon -- Medial part of the posterior wall of the inguinal canal
Wikipedia - Conjunction fallacy
Wikipedia - Connally Independent School District -- Public schooling administrative division of Texas, U.S.
Wikipedia - Connecticut Four -- Librarians who challenged the constitutional validity of National Security Letters
Wikipedia - Conner O'Malley -- American comedy writer and actor
Wikipedia - Connie Clark -- American softball coach
Wikipedia - Connie Hall -- American musician
Wikipedia - Connor Hall (Santa Fe, New Mexico) -- Historic building
Wikipedia - Con O'Callaghan (decathlete) -- Irish decathlete
Wikipedia - Conor Allis -- Irish hurler
Wikipedia - Conor Fallon -- Leading Irish sculptor
Wikipedia - Conpoy -- Cantonese dried scallop
Wikipedia - Conquest of California -- Early military operation of the Mexican-American War where the United States was able to occupy and eventually annex Alta California
Wikipedia - Conrad Gallagher -- Irish chef/restaurateur (born 1971)
Wikipedia - Conrad Hall -- American cinematographer
Wikipedia - Conrrado Moscoso -- Bolivian racquetball player
Wikipedia - Conscription in Finland -- Part of a general compulsion for national military service for all adult males
Wikipedia - Consecrated virgin -- Consecrated, mystically betrothed to Christ and dedicated to the service of the Church
Wikipedia - Conservative Democratic Alliance -- British political pressure group
Wikipedia - Consistency model -- A set of formally specified rules that guarantee (or explicitly disclaim) certain consistencies in the event of concurrent reads or writes to shared memory
Wikipedia - Consistent life ethic -- Ideology opposing abortion, capital punishment, assisted suicide, euthanasia, and some or all wars
Wikipedia - Consolidation (business) -- Merger and acquisition of many smaller companies into much larger ones
Wikipedia - Conspiracy -- Secret plan or agreement for an unlawful or harmful purpose, especially with political motivation
Wikipedia - Constance Tipper -- British metallurgist and crystallographer
Wikipedia - Constantine Hangerli -- 18th-century Prince of Wallachia
Wikipedia - Constantine of Cornwall
Wikipedia - Constantin Jude -- Romanian handball coach
Wikipedia - Constantinos Decavallas -- Greek modernist architect
Wikipedia - Constantin Popescu (handball coach) -- Romanian handball coach
Wikipedia - Constantius Gallus -- Roman emperor from 351 to 354
Wikipedia - Constant Shallowness Leads to Evil
Wikipedia - Constitution Gardens -- Park within the National Mall, Washington, DC
Wikipedia - Constructed script -- New writing system specifically created by an individual or group, rather than having evolved as part of a language or culture like a natural script
Wikipedia - Consumer behaviour -- The study of individuals, groups, or organizations and all the activities associated with consuming
Wikipedia - Contact binary (small Solar System body) -- Small Solar System body that is composed of two bodies
Wikipedia - Contemporary ballet
Wikipedia - Contemporary Christian music -- Genre of modern popular music lyrically focused on matters concerned with the Christian faith
Wikipedia - Context-based access control -- Feature of firewall software
Wikipedia - Continental Basketball Association
Wikipedia - Continental shelf pump -- Hypothetical mechanism transporting carbon from shallow continental shelf waters to the adjacent deep ocean
Wikipedia - Continental shelf -- A portion of a continent that is submerged under an area of relatively shallow water known as a shelf sea
Wikipedia - Continued fraction -- Representation of a number by a (generally infinite) sequence of additions and inversions
Wikipedia - Continuum fallacy
Wikipedia - Contract -- Legally binding document establishing rights and duties between parties
Wikipedia - Controlled-access highway -- Highway designed exclusively for high-speed vehicular traffic, with all traffic flow and ingress/egress regulated
Wikipedia - Controlled emergency swimming ascent -- A technique used by scuba divers to return to the surface in an out-of-gas emergency in shallow water
Wikipedia - Control room -- Room where a large or physically dispersed facility or service can be monitored and controlled
Wikipedia - Controversies surrounding Call of Duty: Modern Warfare 2 -- Controversies surrounding Call of Duty: Modern Warfare 2
Wikipedia - Conus alainallaryi -- Species of sea snail
Wikipedia - Conus alexisallaryi -- Species of sea snail
Wikipedia - Conus allaryi -- Species of sea snail
Wikipedia - Conus corallinus -- Species of sea snail
Wikipedia - Conus dalli -- Species of sea snail
Wikipedia - Conus gallopalvoi -- Species of sea snail
Wikipedia - Conus paschalli -- Species of sea snail
Wikipedia - Conus salletae -- Species of sea snail
Wikipedia - Conus sewalli -- Species of sea snail
Wikipedia - Conus wallangra -- Species of sea snail
Wikipedia - Convair F-106 Delta Dart -- US Air Force all-weather interceptor aircraft
Wikipedia - Convenience store -- Small store that stocks a range of everyday items
Wikipedia - Convention Center District, Dallas -- A neighborhood in Dallas, Texas
Wikipedia - Convention (norm) -- Set of agreed, stipulated, or generally accepted standards
Wikipedia - Convention on the Elimination of All Forms of Discrimination Against Women -- An international bill of rights for women
Wikipedia - Convex hull of a simple polygon -- Smallest convex polygon containing a given polygon
Wikipedia - Convocation -- Formal assembly (typically ecclesiastical or academic)
Wikipedia - Convolution reverb -- Process used for digitally simulating the reverberation of a physical or virtual space
Wikipedia - Convoy GP55 -- Convoy of Allied ships that travelled from Sydney to Brisbane in June 1943
Wikipedia - Convoy PQ 17 -- Code name for an Allied World War II convoy in the Arctic Ocean
Wikipedia - Conway Reef Plate -- A small tectonic plate in the south Pacific west of Fiji
Wikipedia - Cookie jar -- Jar used specifically to store edible treats such as cookies or biscuits
Wikipedia - Cookie -- small, flat and sweetened baked food (biscuit)
Wikipedia - Cool (aesthetic) -- Attitude, behavior, comportment, appearance or style which is generally admired
Wikipedia - Coolock feud -- Allegedly connected murders in Dublin in 2019
Wikipedia - Coombe Junction Halt railway station -- Railway station in Cornwall, England
Wikipedia - Coombs Dale -- Valley in the Derbyshire Peak District
Wikipedia - Coordinadora Arauco-Malleco -- Indigenist organization
Wikipedia - Coping (architecture) -- Covering for the top of a wall
Wikipedia - Copley Place -- Shopping mall in Boston, Massachusetts, United States
Wikipedia - Coppelia -- Comic ballet composed by Leo Delibes
Wikipedia - Copper indium gallium selenide
Wikipedia - Coppin State University -- Historically black university in Baltimore
Wikipedia - Copyleft -- Practice of mandating free use in all derivatives of a work
Wikipedia - Copyright Alliance
Wikipedia - Coquihalla Range -- Mountain range in British Columbia, Canada
Wikipedia - Coquihalla Summit -- Mountain pass in British Columbia, Canada
Wikipedia - Coquitlam Centre -- Shopping mall in British Columbia, Canada
Wikipedia - Coqui -- Small frogs in the genus Eleutherodactylus native to Puerto Rico
Wikipedia - Coracoid process -- A small hook-like structure on the lateral edge of the superior anterior portion of the scapula
Wikipedia - Coralla -- Town in ancient Pontus
Wikipedia - Corallimorpharia -- Order of marine cnidarians closely related to stony corals
Wikipedia - Corallimorphus -- Genus of cnidarians
Wikipedia - Corallina -- Genus of red seaweeds
Wikipedia - Coralline algae -- Order of algae (Corallinales)
Wikipedia - Coralliodrilus randyi -- Species of annelid
Wikipedia - Coralliodrilus rugosus -- Species of annelid
Wikipedia - Coralliodrilus -- Genus of annelid
Wikipedia - Coralliophila galea -- Species of sea snail
Wikipedia - Corallistidae -- Family of sponges
Wikipedia - Corallochytrium -- Genus of unicellular organisms
Wikipedia - Corallorhiza trifida -- Species of plant
Wikipedia - Coral Reef Alliance -- A non-profit, environmental NGO
Wikipedia - Corbin Allred -- American actor
Wikipedia - Corbridge railway station -- Railway station in Northumberland on the Tyne Valley Line
Wikipedia - Corchorus -- Genus of flowering plants in the mallow family Malvaceae
Wikipedia - Cordless -- Term used to refer to electrical or electronic devices that are powered by a battery or battery pack and can operate without a power cord or cable attached to an electrical outlet to provide mains power, allowing greater mobility
Wikipedia - Core drill -- Drill specifically designed to remove a cylinder of material
Wikipedia - Coresus Sacrificing Himself to Save Callirhoe -- Painting by Jean-Honore Fragonard
Wikipedia - Corey Osborne -- Canadian racquetball player
Wikipedia - Coriosolites -- Gallic tribe
Wikipedia - Cork City Ballet -- Irish ballet company, founded 1992
Wikipedia - Cornallis -- Genus of beetles
Wikipedia - Cornelia Wallace -- First Lady of Alabama
Wikipedia - Cornelius Gallus -- 1st century BC Roman poet, orator and politician
Wikipedia - Cornetti alla crema -- 1981 film by Sergio Martino
Wikipedia - Corn Holm -- A small tidal island in Orkney, near Copinsay
Wikipedia - Cornish Orchards -- Cider and juice company based in Cornwall, England
Wikipedia - Cornish people -- Ethnic group in Cornwall (UK) and the worldwide Cornish diaspora
Wikipedia - Corn (medicine) -- Distinctively shaped callus of dead skin
Wikipedia - Cornucopia -- Mythological symbol of abundance, also called the horn of plenty
Wikipedia - Cornus kousa -- Species of small deciduous tree commonly known as kousa dogwood
Wikipedia - Cornus nuttallii -- Species of plant
Wikipedia - Cornwall County, Province of New York -- Former county of New York
Wikipedia - Cornwall Domesday Book tenants-in-chief -- List of those holding land in 1086 directly from the king
Wikipedia - Cornwall Electric -- Electricity utility in Cornwall, Ontario, Canada
Wikipedia - Cornwall Film Festival
Wikipedia - Cornwallis Maude, 1st Viscount Hawarden -- Anglo-Irish politician and peer
Wikipedia - Cornwallis, New South Wales -- Place in New South Wales, Australia
Wikipedia - Cornwallis Stakes -- Flat horse race in Britain
Wikipedia - Cornwallite -- Copper arsenate mineral
Wikipedia - Cornwall (Province of Canada electoral district) -- Province of Canada electoral district
Wikipedia - Cornwall Seaway News -- Newspaper
Wikipedia - Cornwall Standard-Freeholder -- Newspaper based in Cornwall, Ontario
Wikipedia - Cornwall Street Railway -- Electric street railway in Cornwall Ontario
Wikipedia - Cornwall Super Cup -- English Rugby Union club competition
Wikipedia - Cornwall Terrace -- Grade I listed architectural structure in London
Wikipedia - Cornwall Transit -- Public transportation in Cornwall Ontario
Wikipedia - Cornwall -- County of England
Wikipedia - Cornwall Wildlife Trust -- Wildlife conservation charity
Wikipedia - Corona discharge -- Electrical discharge brought on by the ionization of a fluid such as air surrounding a conductor that is electrically charged
Wikipedia - Coronation of the British monarch -- Ceremony where the monarch of the United Kingdom is formally invested with regalia and crowned
Wikipedia - Coronavirus party -- social gathering during the COVID-19 pandemic, either ignoring the disease or intentionally seeking to spread it
Wikipedia - Coronet -- Small crown consisting of ornaments fixed on a metal ring
Wikipedia - Corps de ballet
Wikipedia - Corps de logis -- Principal block of a large, usually classical, mansion or palace
Wikipedia - Corpus callosotomy
Wikipedia - Corpus callosum -- White matter tract connecting the two cerebral hemispheres
Wikipedia - Correlation does not imply causation -- Refutation of a logical fallacy
Wikipedia - Correlative-based fallacies
Wikipedia - Corry Gallas -- Dutch painter
Wikipedia - Corset piercing -- Multiple body piercings in two roughly parallel rows
Wikipedia - Corseyard Farm -- Architecturally unusual dairy farm
Wikipedia - Corsican Nationalist Alliance -- Corsican nationalist political party
Wikipedia - Cortes Bank -- A shallow seamount in the North Pacific Ocean southwest of Los Angeles
Wikipedia - Corvallis to the Sea Trail -- Long-distance hiking trail in the United States
Wikipedia - Corvette -- Small warship
Wikipedia - Corybantic Games -- Ballet by Christopher Wheeldon
Wikipedia - Cosmic Call
Wikipedia - Cosmic-ray observatory -- Installation built to detect high-energy-particles coming from space
Wikipedia - Cosmological lithium problem -- Discrepancy between the observed abundance of lithium produced in Big Bang nucleosynthesis and the amount that should theoretically exist.
Wikipedia - Cosmopolitan distribution -- Distribution of an organism across all or most of the world
Wikipedia - Costante Tencalla -- Swiss-Italian architect and sculptor (1593-1646)
Wikipedia - Costantino Affer -- Italian medallist (1906-1987)
Wikipedia - Cotana pallidipascia -- Species of moth
Wikipedia - Cotana postpallida -- Species of moth
Wikipedia - Cotillion Ballroom -- Concert venue in Wichita, Kansas, USA
Wikipedia - Coton, Staffordshire -- Hamlet in Gnosall, Staffordshire, UK
Wikipedia - Cotton Candy grapes -- Hybrid variety of grapes with a naturally occurring cotton candy flavor
Wikipedia - Coues's gadwall -- Extinct subspecies of bird
Wikipedia - Coulee -- Type of valley or drainage zone
Wikipedia - Council of Ireland -- Former all-Ireland statutory body (1921-1925)
Wikipedia - Council of Vezelay -- Rally to the 2nd Crusade
Wikipedia - Countdown -- Decreasing count indicating the time (typically in seconds) remaining before an event is scheduled to occur
Wikipedia - Counties of Ireland -- Administrative division of Ireland, historically 32 in number
Wikipedia - Count noun -- Noun or noun phrase whose quantity is discrete and usually an integer
Wikipedia - Country All the Way -- American country album
Wikipedia - Counts Icefall -- Icefall in Antarctica
Wikipedia - County Hall, Aylesbury -- High-rise tower block in Aylesbury
Wikipedia - County Hall, Matlock -- Historic building in Matlock, Derbyshire, England
Wikipedia - County Hall, Preston -- Municipal building in Preston, England
Wikipedia - County Line (song) -- 2014 song by High Valley
Wikipedia - County of Pallars Sobira -- County in the Hispanic Marches
Wikipedia - Coupling Facility -- Hardware that allows multiple processors to access the same data on IBM mainframes
Wikipedia - Courtauld Gallery -- Art collection in London, England
Wikipedia - Courtier's reply -- Informal fallacy in which a respondent to criticism claims that the critic lacks sufficient knowledge, credentials, or training to pose any sort of criticism whatsoever
Wikipedia - Courtney Allen Curtis -- American politician
Wikipedia - Courtney Hall
Wikipedia - Cove (Appalachian Mountains) -- A small valley in the Appalachian Mountains between two ridge lines
Wikipedia - Coved ceiling -- Ceiling with a large concave curve at the wall-to-ceiling transition
Wikipedia - Covenant (Halo) -- Fictional alliance of alien races from the Halo video game series
Wikipedia - Covenant marriage -- A legally distinct kind of marriage in three states of the United States
Wikipedia - Covenant School (Texas) -- A private Christian K-12 school in Dallas, Texas (USA)
Wikipedia - Covenant theology -- Protestant biblical interpretive framework for understanding the overall structure of the Bible
Wikipedia - Covert channel -- Computer security attack that creates a capability to transfer information between processes that are not supposed to be allowed to communicate
Wikipedia - Cove -- A small sheltered bay or coastal inlet
Wikipedia - COVID-19 pandemic in Cagayan Valley -- Ongoing COVID-19 viral pandemic in Cagayan Valley of the Philippines
Wikipedia - COVID-19 pandemic in the Marshall Islands -- Ongoing COVID-19 viral pandemic in the Marshall Islands
Wikipedia - COVID-19 pandemic in Wallis and Futuna -- Ongoing COVID-19 viral pandemic in Wallis and Futuna
Wikipedia - Cowden Park House -- Listed historic building in Alloa, Clackmannanshire, Scotland
Wikipedia - Cowell Area School -- All-grades public school in Cowell, South Australia
Wikipedia - Cow Hollow (Hickman County, Tennessee) -- Valley in Tennessee, United States of America
Wikipedia - Cowman (profession) -- Person who works specifically with cattle
Wikipedia - Coy Craft -- Former FC Dallas and USMNT player
Wikipedia - Coyote Ugly (film) -- 2000 romantic comedy drama movie directed by David McNally
Wikipedia - Coyote Valley Band of Pomo Indians
Wikipedia - Coyote Valley Reservation
Wikipedia - CQ (call) -- Operating signal for "request to communicate"
Wikipedia - CQD -- Morse code distress call in the early 20th century
Wikipedia - Crackme -- Small program designed to test a programmer's reverse engineering skills
Wikipedia - Cradle (bed) -- Infant bed or cot, usually on rockers
Wikipedia - Craft Brew Alliance -- Beer brewing company
Wikipedia - Craft brewery and microbrewery -- Brewery that produces small amounts of beer
Wikipedia - Craig B. Allen -- American diplomat (b. 1957)
Wikipedia - Craig Callender
Wikipedia - Craig Challen -- Australian veterinary surgeon and technical diver
Wikipedia - Craigendarroch Resort -- Resort in Ballater, Scotland
Wikipedia - Craig Fallon -- British judoka
Wikipedia - Craig S. Faller -- United States Navy admiral
Wikipedia - Crakehall railway station -- Disused railway station in North Yorkshire, England
Wikipedia - Crandall University
Wikipedia - Cranganore Fort -- Fort in Kottappuram, Kodungallur, Kerala, India
Wikipedia - Crank-Nicolson method -- Finite difference method for numerically solving parabolic differential equations
Wikipedia - Crash (Ballard novel) -- 1973 novel by J. G. Ballard
Wikipedia - Cras-sur-Reyssouze -- Part of Bresse Vallons in Auvergne-Rhone-Alpes, France
Wikipedia - Crates of Mallus
Wikipedia - Crawfish Valley (Bear Creek) -- Protected natural area in Virginia, United States
Wikipedia - Crawford Hallock Greenewalt Jr. -- Classical archaeologist
Wikipedia - Cray XT3 -- Distributed memory massively parallel MIMD supercomputer
Wikipedia - Crazy (Keep On Falling) -- 1981 single by The John Hall Band
Wikipedia - Creamed honey -- Honey with hindered crystallization
Wikipedia - Creation Seventh Day Adventist Church -- Small group that broke off from the Seventh-day Adventist Church in 1988, and organized its own church in 1991
Wikipedia - Creative Commons license -- Public copyright license for allowing free use of a work
Wikipedia - Creeking -- Canoeing and kayaking involving the descent of waterfalls and slides
Wikipedia - Creemos -- Bolivian right-wing political alliance
Wikipedia - Creeping Death -- 1984 single by Metallica
Wikipedia - Crematogaster alluaudi -- Species of ant
Wikipedia - Crequoise -- Small stream in France
Wikipedia - Crescat Boulevard -- Shopping mall in Sri Lanka
Wikipedia - Crescent Falls -- Series of two waterfalls located on the Bighorn River in west-central Alberta, Canada
Wikipedia - Crescent Mall -- Shopping mall in Ho Chi Minh City, Vietnam
Wikipedia - Creskeld Hall -- Country house in Leeds, West Yorkshire, England
Wikipedia - Cressbrook Dale -- Valley in the Derbyshire Peak District
Wikipedia - Cresswell's Local and other Songs and Recitations 1883 -- Book by Marshall Cresswell
Wikipedia - Cretin-Derham Hall High School -- High school in St. Paul, Minnesota
Wikipedia - Creux de l'Enfer -- French art gallery
Wikipedia - C. R. formula -- Proposal formulated by Chakravarthi Rajagopalachari to solve the political deadlock between the All India Muslim League and Indian National Congress on independence of India from the British
Wikipedia - Cricket ball -- Ball used to play cricket
Wikipedia - Cricket (insect) -- Small insects of the family Gryllidae
Wikipedia - Cricket -- Team sport played with bats and balls
Wikipedia - Crime scene cleanup -- Term applied to forensic cleanup of blood, bodily fluids, and other potentially infectious materials
Wikipedia - Criminally Insane 2 -- 1987 film by Nick Millard
Wikipedia - Criminal referral -- notice to an investigative body, recommending investigation of crimes which fall into its jurisdiction
Wikipedia - Crinkle crankle wall -- Wavy brick wall
Wikipedia - Criollas de Caguas -- Puerto Rican women's professional volleyball team based in Caguas, Puerto Rico
Wikipedia - Crisis in Six Scenes -- Amazon original series starring Woody Allen and Miley Cyrus
Wikipedia - Crispian Sallis -- British art director
Wikipedia - Crispus Allen
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Wikipedia - Cristbal Magallanes Jara
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Wikipedia - Cristina Gallego -- Colombian producer, writer and director
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Wikipedia - Cristofano Allori -- Italian painter of the late Florentine Mannerist school (1577-1621)
Wikipedia - Critical Mass (book) -- Non-fiction book by Philip Ball
Wikipedia - Crit Luallen -- American politician
Wikipedia - Croatia men's national handball team -- Olympic handball team
Wikipedia - Croatia Rally -- Croatia rally competition
Wikipedia - Crocallis tusciaria -- Species of moth
Wikipedia - Crockett Cup (2019) -- National Wrestling Alliance and Ring of Honor event
Wikipedia - Crockett Cup (2020) -- National Wrestling Alliance professional wrestling show
Wikipedia - Crocus City Hall -- Concert Hall in Russia
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Wikipedia - Crooked Alley -- 1923 film
Wikipedia - Croquet at the 1900 Summer Olympics - Singles, one ball -- Croquet at the Olympics
Wikipedia - Croquet at the 1900 Summer Olympics - Singles, two balls -- Sports event
Wikipedia - Croquette -- small breadcrumbed fried food roll
Wikipedia - Crosby, Columbo, and Vallee -- 1932 film
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Wikipedia - Cross dressing ball
Wikipedia - Cross-dressing -- Practice of dressing in a style or manner not traditionally associated with one's sex
Wikipedia - Cross of All Nations -- A monumental cross located in Baskinta, Lebanon
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Wikipedia - Crossvallia -- Extinct genus of penguins
Wikipedia - Croup -- Respiratory condition that is usually triggered by an acute viral infection of the upper airway
Wikipedia - Crowan & Wendron (electoral division) -- Electoral division of Cornwall in the UK
Wikipedia - CRS Hall Zielona Gora -- Sports arena in Poland
Wikipedia - Cruceta del Vigia -- Tall cross located atop Cerro del Vigia in Ponce, Puerto Rico
Wikipedia - Crucifixion and Last Judgement diptych -- Two small painted panels attributed to Jan van Eyck
Wikipedia - Crufts -- An international canine event held annually in the UK
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Wikipedia - Crumpet -- Small griddle cake
Wikipedia - Crusade (album) -- 1967 album by John Mayall & the Bluesbreakers
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Wikipedia - Crusher -- Machine designed to reduce large objects into smaller ones
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Wikipedia - Cryptographically secure pseudo-random number generator
Wikipedia - Cryptographically secure pseudorandom number generator
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Wikipedia - Crystal ball
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Wikipedia - Crystallinity -- The degree of structural order in a solid
Wikipedia - Crystallization -- Process by which a solid with a highly organised atomic or molecular structure forms
Wikipedia - Crystallized intelligence
Wikipedia - Crystallographic defect -- Disruption of the periodicity of a crystal lattice
Wikipedia - Crystallographic electron microscopy
Wikipedia - Crystallography and NMR system
Wikipedia - Crystallography -- scientific study of crystal structure
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Wikipedia - Crystal Mackall -- American physician and immunologist
Wikipedia - Crystal structure -- Ordered arrangement of atoms, ions, or molecules in a crystalline material
Wikipedia - Crystal system -- Classification of crystalline materials by their three-dimensional structural geometry
Wikipedia - Crystal -- Solid material whose constituent atoms, molecules, or ions are arranged in an ordered pattern extending in all three spatial dimensions
Wikipedia - Csaba Konkoly -- Hungarian handball coach
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Wikipedia - Cscope -- Free software that allows for searching source code written in C, C++, and Java
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Wikipedia - CS Dinamo Bucuresti (women's volleyball) -- Romanian volleyball club
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Wikipedia - Csenge Kuczora -- Hungarian handballer
Wikipedia - CSFFA Hall of Fame Trophy -- Canadian speculative fiction award
Wikipedia - CSM Bucuresti (women's volleyball) -- Romanian volleyball club
Wikipedia - CS M-HM-^Xtiinta Bacau (women's volleyball) -- Romanian volleyball club
Wikipedia - CSM TM-CM-"rgoviste (women's volleyball) -- Romanian volleyball club
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Wikipedia - CSN International -- Christian radio station and network based in Twin Falls, Idaho
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Wikipedia - CS Sfaxien Women's Volleyball -- Tunisian volleyball club
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Wikipedia - C Traps and Pitfalls
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Wikipedia - Cuban National Ballet School -- National ballet school of Cuba
Wikipedia - Cubesat Space Protocol -- Small network-layer delivery protocol for cubesats
Wikipedia - Cubicle -- Office furniture meant to allow for concentration
Wikipedia - Cubic zirconia -- The cubic crystalline form of zirconium dioxide
Wikipedia - Cuchifritos -- Various fried foods prepared principally of pork
Wikipedia - Cueritos -- Pig skin, usually pickled in vinegar, and can be made with a spicy sauce
Wikipedia - Cue sports -- Games in which billiard balls are struck with a cue
Wikipedia - Culebra Cut -- Artificial valley that is part of the Panama Canal
Wikipedia - Culinary arts -- Art of the preparation, cooking and presentation of food, usually in the form of meals
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Wikipedia - Culturally relative
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Wikipedia - Cupcake -- small cake for one person
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Wikipedia - Currency -- Generally accepted medium of exchange for goods or services
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Wikipedia - Curry Colonels football
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Wikipedia - Curse of the pharaohs -- Alleged curse on people who disturb the mummy of a pharaoh
Wikipedia - Curse tablet -- Small tablet with a curse written on it from the Greco-Roman world
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Wikipedia - Curtain Call (1998 film) -- 1999 film by Peter Yates
Wikipedia - Curtain Call (2000 film) -- 2000 film
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Wikipedia - Curtis Callan
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Wikipedia - Curt VanderWall -- American politician
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Wikipedia - Cutter (boat) -- Small ship
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Wikipedia - Cuyahoga Valley National Park -- National park in Ohio, United States
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Wikipedia - C.V.M. Tomis Constanta -- Romanian volleyball club
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Wikipedia - Cy Est Pourtraicte, Madame Ste Ursule, et Les Unze Mille Vierges -- Poem by Wallace Stevens
Wikipedia - Cy Kendall -- American actor
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Wikipedia - Cymindis alluaudi -- Species of ground beetle
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Wikipedia - Dagli Appennini alle Ande (1943 film) -- 1943 film
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Wikipedia - Dale (landform) -- Open valley
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Wikipedia - Dallas (1978 TV series) -- American television series
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Wikipedia - Dallas Cowboys
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Wikipedia - Dallas Examiner -- Newspaper
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Wikipedia - Dallas Hodge -- American blues rock singer, guitarist, songwriter and record producer
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Wikipedia - Dallas Museum of Art
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Wikipedia - Dallas Robinson -- American bobsledder
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Wikipedia - Dallas Semiconductor -- Defunct American semiconductor company
Wikipedia - Dallas Sidekicks (2012-present) -- An American professional indoor soccer team based in Allen, Texas
Wikipedia - Dallas Sonnier -- American movie producer based in Dallas
Wikipedia - Dallas Sportatorium -- Arena in Texas, United States
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Wikipedia - Dallas Stoudenmire -- United States Marshal
Wikipedia - Dallas Streetcar -- Modern streetcar line in Dallas, Texas
Wikipedia - Dallas Symphony Orchestra -- Orchestra
Wikipedia - Dallas Taylor (drummer) -- American drummer
Wikipedia - Dallas Taylor (vocalist) -- American musician
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Wikipedia - Dallas Theological Seminary -- Theological seminary in Dallas, Texas
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Wikipedia - Dallewalia Misl -- Sovereign state of the Sikh Confederacy
Wikipedia - DALL-E
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Wikipedia - Dall Island -- Island off the southeast coast of Alaska, US
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Wikipedia - Dallol (volcano) -- A cinder cone volcano in the Danakil Depression
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Wikipedia - Dallos -- 1983 original video animation
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Wikipedia - Dally M Awards -- National Rugby League awards
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Wikipedia - Damaged Justice -- 1988-1989 concert tour by Metallica
Wikipedia - Damage, Inc. Tour -- 1986-1987 concert tour by Metallica
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Wikipedia - Dance, Dance (Fall Out Boy song) -- 2005 single by Fall Out Boy
Wikipedia - Dance Hall (1929 film) -- 1929 film directed by Melville Brown
Wikipedia - Dance Hall (1931 film) -- 1931 film
Wikipedia - Dance Hall (1941 film) -- 1941 film by Irving Pichel
Wikipedia - Dance Hall (1950 film) -- 1950 film by Charles Crichton
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Wikipedia - Dancehall pop -- Music genre
Wikipedia - Dancehall -- Genre of Jamaican popular music
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Wikipedia - David MacDougall -- American anthropologist
Wikipedia - David Mallet (writer)
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Wikipedia - David Marshall (Singaporean politician) -- Singaporean politician
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Wikipedia - David Salzman {{cleanup|reason= bare URLs, considerable non-reliable sources, short choppy poorly cited sections, [[MOS:JOBTITLE]], [[WP:MSH]], [[MOS:ALLCAPS]], [[WP:CITATIONOVERKILL]], etc.|date=January 2021 -- David Salzman {{cleanup|reason= bare URLs, considerable non-reliable sources, short choppy poorly cited sections, [[MOS:JOBTITLE]], [[WP:MSH]], [[MOS:ALLCAPS]], [[WP:CITATIONOVERKILL]], etc.|date=January 2021
Wikipedia - David Sayre -- American X-ray crystallographer
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Wikipedia - David Yallop -- British writer
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Wikipedia - Davis Submerged Escape Apparatus -- Early submarine escape oxygen rebreather also used for shallow water diving.
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Wikipedia - Day sailer -- Small boat designed for use for one day's sailing, typically has no sleeping accommodation
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Wikipedia - Death Valley pupfish -- Small endangered fish native to Death Valley, California
Wikipedia - Death Valley -- Valley in the Mojave Desert, Eastern California
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Wikipedia - Decay scheme -- A graphical presentation of all the transitions occurring in a decay of a radioactive substance
Wikipedia - December 30, 2009 Iranian pro-government rallies -- Iranian rallies
Wikipedia - December solstice -- Astronomical phenomenon; solstice that occurs each December, typically between the 20th and the 22nd day of the month according to the Gregorian calendar
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Wikipedia - Decimal degrees -- Angular measurements, typically for latitude and longitude
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Wikipedia - Decompression schedule -- A specified ascent rate and series of increasingly shallower decompression stops
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Wikipedia - Dehalococcoides -- Genus of bacteria within class Dehalococcoidia that obtain energy via the oxidation of hydrogen and subsequent reductive dehalogenation of halogenated organic compounds in a mode of anaerobic respiration called organohalide respiration
Wikipedia - De Havilland Swallow Moth -- 1930s aircraft
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Wikipedia - Disconnection (Scientology) -- Severance of all ties between a Scientologist and a friend, colleague, or family member deemed to be antagonistic towards Scientology
Wikipedia - Discord and Harmony -- 1914 film by Allan Dwan
Wikipedia - Discounts and allowances
Wikipedia - Discrete element method -- Numerical methods for computing the motion and effect of a large number of small particles
Wikipedia - Discrete tomography -- Reconstruction of binary images from a small number of their projections
Wikipedia - DiscT@2 -- Technology that allows the writing of visible graphics on common optical discs
Wikipedia - Disert, Tullyhunco -- Townland in Kildallan, Tullyhunco, County Cavan, Ireland
Wikipedia - Disholcaspis -- Genus of gall wasps
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Wikipedia - Dispersion (water waves) -- Generally refers to frequency dispersion, which means that waves of different wavelengths travel at different phase speeds
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Wikipedia - Dissident -- Person who actively challenges an established political or religious system
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Wikipedia - Distributed learning -- Instructional model that allows instructor, students, and content to be located in different, noncentralized locations
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Wikipedia - Dive leader -- International minimum standard for a person professionally leading a group of certified recreational divers
Wikipedia - Divergent double subduction -- Two parallel subduction zones with different directions are developed on the same oceanic plate
Wikipedia - Diver's harness -- Item fastened around a diver which allows the diver to be lifted
Wikipedia - Diversification (finance) -- The process of allocating capital in a way that reduces the exposure to any one particular asset or risk
Wikipedia - Diver weighting systems -- Ballast carried by underwater divers to counteract buoyancy
Wikipedia - Dives and Lazarus (ballad) -- Traditional song
Wikipedia - Dive tables -- Tabulated data that allow divers to determine a decompression schedule for a given dive profile and breathing gas
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Wikipedia - Diving bell -- Chamber for transporting divers vertically through the water
Wikipedia - Diving harness -- Item fastened around a diver which allows the diver to be lifted
Wikipedia - Diving (sport) -- Sport of jumping or falling into water from a platform or springboard
Wikipedia - Diving weighting system -- Ballast carried by underwater divers and diving equipment to counteract buoyancy
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Wikipedia - Dwarf galaxy -- Small galaxy composed of up to several billion stars
Wikipedia - Dwarfism -- Small size of an organism, caused by growth deficiency or genetic mutations
Wikipedia - Dwarf star -- Star of relatively small size and low luminosity
Wikipedia - D. Wayne Calloway -- American businessman
Wikipedia - Dwight Ball -- Canadian politician
Wikipedia - Dwinelle Hall
Wikipedia - Dwyer-McAllister Cottage -- National Monument in Wicklow, Ireland
Wikipedia - Dying While Black -- 2006 book by Vernellia Randall
Wikipedia - Dynamically linked library
Wikipedia - Dynamically typed language
Wikipedia - Dynamically typed
Wikipedia - Dynamical parallax -- Iterative technique to find the properties of the stars in a binary pair
Wikipedia - Dynamic apnea -- Freediving disciplines where the breath-hold diver swims horizontally under water with or without fins
Wikipedia - Dynamic bandwidth allocation
Wikipedia - Dynamic memory allocation
Wikipedia - Dynamism of a Dog on a Leash -- painting by Giacomo Balla
Wikipedia - Dynamite Allen -- 1921 film
Wikipedia - Dysaesthesia aethiopica -- Alleged mental illness linked to scientific racism
Wikipedia - Dyson sphere -- Hypothetical megastructure originally described by Freeman Dyson
Wikipedia - Dyson tree -- Hypothetical genetically-engineered plant capable of growing inside a comet
Wikipedia - Dysoxylum alliaceum -- Species of tree from tropical Asia
Wikipedia - Dyspessa pallidata -- Species of moth
Wikipedia - Dysrationalia -- Inability to think and behave rationally despite adequate intelligence
Wikipedia - Dysspastus fallax -- Species of moth
Wikipedia - E0102 -- Remnant of a supernova that exploded in the Small Magellanic Cloud,
Wikipedia - Each Small Candle -- 2000 song performed by Roger Waters
Wikipedia - Eadmuna esperans -- Moth species in family Mimallonidae
Wikipedia - Eadmuna guianensis -- Moth species in family Mimallonidae
Wikipedia - Eadmuna paloa -- Moth species in family Mimallonidae
Wikipedia - Eadmuna pulverula -- Moth species in family Mimallonidae
Wikipedia - Eadmuna -- Moth genus in family Mimallonidae
Wikipedia - Eagle Falls (Kentucky) -- Waterfall in Kentucky, United States
Wikipedia - Eagle Falls (Kimberley) -- Waterfall in Western Australia
Wikipedia - Eagle Falls (Washington) -- Waterfall in Washington (state), United States
Wikipedia - Eagle Medallion -- Car model produced Renault and marketed by American Motors Corporation
Wikipedia - EA Larissa -- Greek volleyball club
Wikipedia - E. Allen Emerson
Wikipedia - Eamon Everall -- English Stuckist artist and educator
Wikipedia - Eamon Martin -- Catholic archbishop; Primate of All Ireland
Wikipedia - Earing -- A small line (rope) used to fasten the corner of a sail to a spar or yard
Wikipedia - Earle Cabell Federal Building and Courthouse -- Building in Dallas, Texas, United States
Wikipedia - Earls of Fingall
Wikipedia - Earl's Palace, Kirkwall -- Ruined Renaissance-style palace near St Magnus's Cathedral in the centre of Kirkwall, Orkney, Scotland.
Wikipedia - Early Buddhist schools -- Schools into which the Buddhist monastic saM-aM-9M-^Egha initially split
Wikipedia - Early Buddhist texts -- The parallel texts shared by the Early Buddhist schools
Wikipedia - Early Commissioning Program -- US Army ROTC program to allow graduates of military junior colleges to become reserve officers in two years
Wikipedia - Early European modern humans -- Earliest anatomically modern humans in Europe
Wikipedia - Early history of Gowa and Talloq -- history of Gowa and Talloq between their foundings and the end of the 16th century
Wikipedia - Early skyscrapers -- Tall commercial buildings built between 1884 and 1945
Wikipedia - Early Swallows -- Ukrainian teen drama television series
Wikipedia - Earth-grazing meteoroid of 13 October 1990 -- Fireball meteoroid observed above Czechoslovakia and Poland
Wikipedia - Earth Has Many a Noble City -- Christian Epiphany hymn originally written by the Roman poet Aurelius Clemens Prudentius and translated by the English clergyman Edward Caswall in 1849
Wikipedia - Earth observation satellite -- Satellite specifically designed to observe Earth from orbit
Wikipedia - Earth Prime -- Term sometimes used in works of speculative fiction involving parallel universes or a multiverse
Wikipedia - Earth shelter -- House partially or entirely surrounded by earth
Wikipedia - Earth's inner core -- Innermost part of Earth, a solid ball of iron-nickel alloy
Wikipedia - Earthy Anecdote -- Poem by Wallace Stevens
Wikipedia - Earworm -- Catchy piece of music that continually repeats through a person's mind after it is no longer playing
Wikipedia - East Asian calligraphy
Wikipedia - East Asian Football Federation
Wikipedia - East Bay Science and Technology Center -- Shopping mall in Richmond, California
Wikipedia - East Carolina Pirates baseball
Wikipedia - East Carolina Pirates football
Wikipedia - East Carolina Pirates men's basketball
Wikipedia - East Carolina Pirates women's basketball
Wikipedia - Eastcliffe Hall -- American Great Lakes bulk carrier
Wikipedia - Easter Microplate -- Very small tectonic plate to the west of Easter Island
Wikipedia - Eastern Band of Cherokee Indians -- Federally recognized Indian Tribe based in western North Carolina, USA
Wikipedia - Eastern Hills Mall -- Shopping mall in Clarence, New York, a suburb of Buffalo
Wikipedia - Eastern Intercollegiate Volleyball Association
Wikipedia - Eastern Mediterranean -- Countries that are geographically located to the east of the Mediterranean Sea
Wikipedia - Eastern Southland Art Gallery
Wikipedia - East German balloon escape -- Flight from East Germany by eight people, 1979
Wikipedia - East Malling and Larkfield -- Civil parish in Kent, England
Wikipedia - Easton Town Center -- Shopping mall in Columbus, Ohio
Wikipedia - East Side Gallery -- Berlin Wall Art gallery
Wikipedia - East Side, West Side (1927 film) -- 1927 film by Allan Dwan
Wikipedia - East Twin Falls -- Waterfall in Washington (state), United States
Wikipedia - East Valley School District (Spokane, Washington) -- School district in Washington state, U.S.
Wikipedia - East Wall Road -- Road in Dublin, Ireland
Wikipedia - East Wall -- Northern inner city area of Dublin, Ireland
Wikipedia - Easy Fire -- October 2019 fire in Simi Valley, California
Wikipedia - Easy Jet -- Quarter Horse champion race stallion
Wikipedia - Easypaisa -- Pakistani mobile wallet service
Wikipedia - Eating Out: All You Can Eat -- 2009 film by Glenn Gaylord
Wikipedia - Eating Out: Drama Camp -- 2011 film by Q. Allan Brocka
Wikipedia - Eating Out: The Open Weekend -- 2012 film by Q. Allan Brocka
Wikipedia - Eating Out -- 2004 film by Q. Allan Brocka
Wikipedia - Eaton Hall, Cheshire -- Country house in Cheshire, England
Wikipedia - Eau Gallie Causeway -- Bridge in Florida, United States of America
Wikipedia - Eau Gallie River -- River in Florida, United States
Wikipedia - E.A. Wallis Budge
Wikipedia - E. A. Wallis Budge -- British academic
Wikipedia - Ebbe Nielsen Challenge -- Danish competition and awards for field of biodiversity informatics.
Wikipedia - Ebbe Wallen -- Swedish bobsledder
Wikipedia - Ebbsfleet Valley -- New town and redevelopment area in Kent, South East England
Wikipedia - Ebbw Valley Railway -- A commuter railway line in Cardiff, Wales
Wikipedia - Eben Allen -- Australian politician
Wikipedia - Ebony Reigns -- Ghanaian Dancehall artist
Wikipedia - Eburones -- Gallic-Germanic tribe
Wikipedia - Eburovices -- Gallic tribe
Wikipedia - ECall -- Roadside assistance service in the European Union
Wikipedia - Ecclesall -- Electoral ward in the City of Sheffield, South Yorkshire, England
Wikipedia - Eccrine angiomatous hamartoma -- Rare benign vascular hamartoma characterized histologically by a proliferation of eccrine and vascular components.
Wikipedia - Eccrine sweat gland -- Sweat gland distributed almost all over the human body
Wikipedia - Echallon -- Commune in Auvergne-Rhone-Alpes, France
Wikipedia - Echidnophaga gallinacea -- Species of flea
Wikipedia - Echinochloa crus-galli -- Species of plant
Wikipedia - Echinoderm -- Exclusively marine phylum of animals with generally 5-point radial symmetry
Wikipedia - Echoes in a Shallow Bay -- 1985 EP by the Cocteau Twins
Wikipedia - Ecological collapse -- A situation where an ecosystem suffers a drastic, possibly permanent, reduction in carrying capacity for all organisms
Wikipedia - Ecological design -- Design that minimizes environmentally destructive impacts by integrating itself with living processes
Wikipedia - Ecological fallacy
Wikipedia - E-commerce -- Type of business industry usually conducted over the internet
Wikipedia - Economic indicator -- Measure, which allows statements about the economic situation in general of national economies
Wikipedia - Economic planning -- resource allocation system based on a computational procedure
Wikipedia - Ecoregions of South Africa -- Ecologically defined regions in South Africa
Wikipedia - Ecoregion -- Ecologically and geographically defined area that is smaller than a bioregion
Wikipedia - Ecosystem model -- A typically mathematical representation of an ecological system
Wikipedia - Ecotope -- The smallest ecologically distinct landscape features in a landscape mapping and classification system
Wikipedia - Ecsenius randalli -- Species of fish
Wikipedia - Ed Allen (TV host) -- Canadian writer and television host
Wikipedia - Ed Allen (writer) -- American novelist and short story writer
Wikipedia - Edappally
Wikipedia - Ed Balls document leak -- British political controversy
Wikipedia - Ed Balls -- Former British Labour Co-op politician
Wikipedia - Eddie Allen (folk musician) -- American folk musician
Wikipedia - Eddie Feigner -- American softball player
Wikipedia - Eddie Gallagher (Navy SEAL) -- Former United States Navy SEAL
Wikipedia - Eddie Hall -- British strongman
Wikipedia - Eddie Kohlhase -- New Zealand softball player
Wikipedia - Eddie Tallon -- American politician
Wikipedia - Ed Dolejs -- New Zealand softball coach
Wikipedia - Eddy Terstall -- Dutch film director and screenwriter
Wikipedia - Eddy Waller -- American actor
Wikipedia - Edelweiss (political party) -- Political party in Aosta Valley, Italy
Wikipedia - Eden Project -- Visitor attraction in Cornwall in the United Kingdom.
Wikipedia - Eden Valley, Minnesota -- City in Minnesota, United States
Wikipedia - Ed Fallon -- American politician
Wikipedia - Ed Gallagher (scientist)
Wikipedia - Edgar Allan Guzman -- Filipino actor
Wikipedia - Edgar Allan Poe bibliography -- Wikipedia bibliography
Wikipedia - Edgar Allan Poe (film) -- 1909 film
Wikipedia - Edgar Allan Poe House and Museum -- historical house in Baltimore, Maryland, USA
Wikipedia - Edgar Allan Poe (Maryland attorney general) -- Attorney General of Maryland from 1911 to 1915
Wikipedia - Edgar Allan Poe -- 19th-century American author, poet, editor and literary critic
Wikipedia - Edgar Allison Peers
Wikipedia - Edgar Arthur Ashcroft -- (1864-1938) electrical engineer and metallurgist
Wikipedia - Edgar Foxall -- British poet
Wikipedia - Edgar Johnson Allen
Wikipedia - Edgar O'Ballance -- British military journalist, researcher, defence commentator and academic lecturer specialising in international relations and defence problems
Wikipedia - Edgar Tallado -- Filipino politician
Wikipedia - Edgar Van Nuys Allen -- American doctor and Professor of Medicine at the Mayo Clinic
Wikipedia - Edge Hill Short Story Prize -- Short-story contest held annually by Edge Hill University
Wikipedia - Edict of Caracalla
Wikipedia - Edict of Expulsion -- 1290 edict issued by King Edward I expelling all Jews from England
Wikipedia - Edict of Toleration (Hawaii) -- Decree allowing the establishment of Catholicism in Hawaii
Wikipedia - Edin's Hall Broch -- 2nd-century broch near Duns in the Borders of Scotland
Wikipedia - Edith Alleyne Sinnotte -- Australian writer, Esperanto novelist
Wikipedia - Edith Ballantyne -- Czech Canadian citizen
Wikipedia - Edith Hall Dohan -- American art historian and archaeologist
Wikipedia - Edith Hallett Bethune -- Canadian photographer
Wikipedia - Edith Hall -- British academic of classics and cultural history
Wikipedia - Edith Palliser -- British suffragist
Wikipedia - Edith Thallaug -- Norwegian actress
Wikipedia - Edition (book) -- Specific version of a work, resulting from its edition, adaptation, or translation; set of substantially similar copies of a work
Wikipedia - Edmar de Salles -- Brazilian sports shooter
Wikipedia - Edmond Atalla -- Australian politician
Wikipedia - Edmond Davall -- Swiss botanist and politician
Wikipedia - Edmond Halley -- English astronomer, geophysicist, mathematician, meteorologist, and physicist
Wikipedia - Edmond Hall -- American jazz clarinetist and bandleader
Wikipedia - Edmondo Ballotta -- Italian pole vaulter
Wikipedia - Edmond Topalli -- Albanian Olympic judoka
Wikipedia - Edmonton-Parkallen -- Defunct provincial electoral district in Alberta
Wikipedia - Edmontosaurus mummy AMNH 5060 -- exceptionally well-preserved fossil in the American Museum of Natural History
Wikipedia - Edmund Allenby, 1st Viscount Allenby -- British Army general
Wikipedia - Edmund Allen (priest)
Wikipedia - Edmund Aspinall -- British gymnast
Wikipedia - Edmund Bailey O'Callaghan -- Lower Canada politician, physician and journalist
Wikipedia - Edmund Halley
Wikipedia - Edmund Hall (MP) -- 16th-century English politician
Wikipedia - Edmund Ironside (play) -- anonymous Elizabethan play apocryphally attributed to Shakespeare
Wikipedia - Edmund T. Allen -- American test pilot
Wikipedia - Edmund Waller (cricketer) -- English cricketer and British Army officer
Wikipedia - Edmund Waller
Wikipedia - Edmund Whalley
Wikipedia - Edna Walling -- Australian gardener
Wikipedia - Edness Kimball Wilkins -- Wyoming politician
Wikipedia - E. Donnall Thomas
Wikipedia - Edouard Vallet -- Swiss artist
Wikipedia - Ed Smith (streetball player) -- American streetball player
Wikipedia - Edson Fessenden Gallaudet -- American aerospace engineer
Wikipedia - Eduardo Callejo de la Cuesta -- Spanish lawyer and politician
Wikipedia - Eduardo Gonzalez Calleja -- Spanish historian
Wikipedia - Eduardo Mallea
Wikipedia - Eduard von Kallee
Wikipedia - Education 2030 Agenda -- Global commitment of the Education for All movement to ensure access to basic education for all
Wikipedia - Education for All Handicapped Children Act -- USA law granting equal access to education for children with disabilities
Wikipedia - Education For All
Wikipedia - Education for All
Wikipedia - Education for justice -- The process of promoting a culture of lawfulness through educational activities at all levels
Wikipedia - Edward A. Allworth bibliography -- Wikipedia bibliography
Wikipedia - Edward Allde
Wikipedia - Edward Allen (Australian politician) -- Australian politician and journalist
Wikipedia - Edward Allen Roberts -- English cricketer and umpire
Wikipedia - Edward Allworthy Armstrong -- British ornithologist and Church of England clergyman
Wikipedia - Edward (ballad) -- Traditional murder ballad
Wikipedia - Edward Ball (American author) -- American history writer and journalist (born 1958)
Wikipedia - Edward Calvin Kendall
Wikipedia - Edward Carson Waller -- Chicago real estate developer (1845-1931)
Wikipedia - Edward Cornwallis -- 18th-century British Army general
Wikipedia - Edward Grey, 1st Viscount Grey of Fallodon -- British Liberal statesman
Wikipedia - Edward Hallaran Bennett -- Irish surgeon, president of the RCSI
Wikipedia - Edward Hall (director) -- English theatre director
Wikipedia - Edward Hallowell (herpetologist)
Wikipedia - Edward Hallowell (psychiatrist) -- American psychiatrist
Wikipedia - Edward H. Kendall -- American architect
Wikipedia - Edward Johnston -- British craftsman, calligrapher and typographer
Wikipedia - Edward Kallon -- United Nations Resident Coordinator and Humanitarian Coordinator in Nigeria
Wikipedia - Edward Kimball -- American actor
Wikipedia - Edward L. Allen
Wikipedia - Edward Malloch -- British soldier and Upper Canada politician
Wikipedia - Edward Marshall Hall -- British politician
Wikipedia - Edward Nicholas Kendall -- British explorer and hydrographer
Wikipedia - Edward P. Allen -- American politician and lawyer
Wikipedia - Edward R. O'Malley -- New York politician
Wikipedia - Edward Simpson (Master of Trinity Hall, Cambridge) -- English Member of Parliament
Wikipedia - Edward Small -- American film producer
Wikipedia - Edwards Spur -- A spur with a small rock exposure along its crest on Mount Koulton in Marie Byrd Land
Wikipedia - Edward T. Hall -- American anthropologist
Wikipedia - Edward Vivian Birchall -- English philanthropist
Wikipedia - Edward Wallington (civil servant) -- English cricketer, colonial administrator, Royal Household member
Wikipedia - Edwin Allen -- Jamaican politician
Wikipedia - Edwin Hallowell -- American politician
Wikipedia - Edwin Hall -- American physicist
Wikipedia - Edwin Oscar Hall
Wikipedia - Edwin Waller -- Texas politician
Wikipedia - Edwin Wallock -- American actor
Wikipedia - Ed Yost -- American balloonist inventor
Wikipedia - Eeb Allay Ooo! -- 2019 Indian comedy drama film
Wikipedia - Eegah -- 1962 film by Arch Hall Sr. (as Nicholas Merriwether)
Wikipedia - Eels with Strings: Live at Town Hall -- Live album
Wikipedia - EEPROM -- Computer memory used for small quantities of data
Wikipedia - Eeva Kalli -- Finnish politician
Wikipedia - Effect and Cause -- Level from 2016 video game Titanfall 2
Wikipedia - Effects of the April 2010 Eyjafjallajokull eruption -- Volcanic eruption in Iceland
Wikipedia - Effectual calling
Wikipedia - Efficient-market hypothesis -- Economic theory that asset prices fully reflect all available information
Wikipedia - Efraim Allsalu -- Estonian painter
Wikipedia - Egalitarianism -- Trend of thought that favors equality for all people
Wikipedia - Egan Inoue -- Japanese Brazilian Jiu-Jitsu practitioner, racquetball player and mixed martial arts fighter
Wikipedia - Egg coffee -- Vietnamese drink which is traditionally prepared with egg yolks, sugar, condensed milk, and robusta coffee
Wikipedia - Eggplant run -- Video game challenge
Wikipedia - EglM-DM-^W M-EM- pokaitM-DM-^W -- Lithuanian ballet dancer
Wikipedia - E. G. Marshall -- American actor
Wikipedia - Egyptian Alliance Party -- Political party in Egypt
Wikipedia - E. H. Budd -- English cricketer and all-around sportsman
Wikipedia - EHF Champions League -- European handball competition
Wikipedia - Eid al-Adha -- Islamic holiday, also called the "Festival of the Sacrifice"
Wikipedia - Eightball (comics) -- Comic book by Daniel Clowes
Wikipedia - Eight-ball -- Pool game popular in much of the world
Wikipedia - Eight Girls in a Boat (1934 film) -- 1934 film by Richard Wallace
Wikipedia - Eighth Street Bridge (Allegheny River) -- Bridge in Pennsylvania, United States
Wikipedia - Eight Man (video game) -- Side-scrolling beat 'em up arcade video game developed by Pallas
Wikipedia - Eight-Nation Alliance -- Military coalition that defeated the Chinese Boxer Rebellion
Wikipedia - Eight on the Lam -- 1967 film by George Marshall
Wikipedia - Eiko Kakehata -- Japanese goalball player
Wikipedia - Eileanan Chearabhaigh -- A group of small uninhabited tidal islands off the south east coast of Benbecula in the Outer Hebrides of Scotland
Wikipedia - Eilean Donan -- Small tidal islandM-BM- in the western Highlands of Scotland
Wikipedia - Eileen Gallagher -- Irish businesswoman
Wikipedia - Eileen McCallum -- Scottish actress
Wikipedia - Eileen Tallman Sufrin -- Canadian author and labour activist
Wikipedia - Eileen Whalley Richards -- Canadian speed skater
Wikipedia - Eilene Galloway -- American editor
Wikipedia - Eilenriedehalle -- Convention center
Wikipedia - Ein Fall fur zwei -- German television series
Wikipedia - Einherjar -- Dead warriors of Norse mythology, chosen by the valkyries to prepare in Valhalla for the battle of Ragnarok
Wikipedia - Eino Kaakkolahti -- Finnish pesM-CM-$pallo player
Wikipedia - Einstein ring -- Feature seen when light is gravitationally lensed by an object
Wikipedia - Eissportzentrum Westfalenhallen -- Indoor sporting arena in Dortmund, Germany
Wikipedia - Eithne Ni Uallachain -- Irish singer
Wikipedia - Ejido Erendira -- small community in Baja California, Mexico
Wikipedia - EJ Jallorina -- Filipino actor
Wikipedia - Ekaterina Barkalova -- Russian handballer
Wikipedia - Ekeberghallen -- An indoor sports arena located at Ekebergsletta in Nordstrand, Oslo, Norw
Wikipedia - Ekornavallen -- Archaeological site in Falkoping, Sweden
Wikipedia - Elachista hallini -- Species of moth
Wikipedia - Eladio Vallduvi -- Spanish sport shooter
Wikipedia - Elaeocarpus sallehiana -- Species of flowering plant in the family Elaeocarpaceae
Wikipedia - Elaine Fifield -- Australian ballerina
Wikipedia - Elaine McDonald -- Scottish ballerina
Wikipedia - Elaine Sortino -- American softball coach
Wikipedia - Elaine Tettemer Marshall -- American billionaire heiress
Wikipedia - El Ametralladora -- 1943 film directed by Aurelio Robles Castillo
Wikipedia - Elaphria alapallida -- Species of moth in North America
Wikipedia - Elasticity of cell membranes -- Ability of cell membranes to deform elastically
Wikipedia - El Bosquet -- Small settlement in Catalonia, Spain
Wikipedia - Elbow Pond (New York) -- Small lake in United states
Wikipedia - El Cajon Boulevard -- Major thoroughfare through San Diego, La Mesa and El Cajon, California and called "The Boulevard"
Wikipedia - El clon -- internationally produced Spanish-language telenovela
Wikipedia - Elderly Woman Behind the Counter in a Small Town -- Pearl Jam song
Wikipedia - Eldon C. Hall
Wikipedia - Eldorado (poem) -- Poem written by Edgar Allan Poe
Wikipedia - Eleanor Allen Moore -- Scots-Irish painter
Wikipedia - Eleanor Hallowell Abbott -- American author
Wikipedia - Eleanor Vadala -- American chemist, materials engineer and balloonist
Wikipedia - Electoral Affairs Commission -- The Electoral Affairs Commission of Hong Kong (Chinese: M-iM-^AM-8M-hM-^HM-^IM-gM-.M-!M-gM-^PM-^FM-eM-'M-^TM-eM-^SM-!M-fM-^\M-^C) is an allegedly independent, apolitical and impartial body established under the Electoral Affairs Commission Ordinance.[1]
Wikipedia - Electoral district of Ballina -- State electoral district of New South Wales, Australia
Wikipedia - Electoral district of Uralla-Walcha -- former state electoral district of New South Wales, Australia
Wikipedia - Electrical conduction system of the heart -- Transmits signals generated usually by the sinoatrial node to cause contraction of the heart muscle
Wikipedia - Electrically detected magnetic resonance
Wikipedia - Electrically powered spacecraft propulsion
Wikipedia - Electricity and Magnetism (book) -- Electromagnetism textbook originally written by Edward M. Purcell in 1965
Wikipedia - Electric Loco Shed, Lallaguda -- Loco shed in Telangana, India
Wikipedia - Electric Raceabout -- All-electric sports car
Wikipedia - Electrolarynx -- |A handheld medical device which allows those who have lost their larynx to produce clearer, more audible speech, by producing tones when pressed against the neck
Wikipedia - Electron crystallography
Wikipedia - Electronic cigarette -- Device usually used to quit or be an alternative to tobacco
Wikipedia - Electronic Industries Alliance -- 1924-2011 American standards and trade organization
Wikipedia - Electronic mailing list -- Special usage of email that allows for widespread distribution of information to many Internet users
Wikipedia - Electronic System Design Alliance
Wikipedia - Electroplating -- Creation of protective or decorative metallic coating on other metal with electric current
Wikipedia - Electrum -- Alloy of gold and silver
Wikipedia - Elegia fallax -- Species of moth
Wikipedia - Elektron (alloy) -- Range of magnesium alloys
Wikipedia - Elena Allen -- British sports shooter
Wikipedia - Elena Ballesteros -- Spanish actress
Wikipedia - Elena Balletti -- Italian actress, poet, woman of letters, playwright and writer.
Wikipedia - Eleonora Aguiari -- Italian installation artist and author
Wikipedia - Eleonora Cassano -- Argentine ballet dancer and teacher
Wikipedia - Elephant Falls -- Waterfall in Shillong, Meghalaya, India
Wikipedia - Elephant Waterfalls -- Waterfall in Vietnam
Wikipedia - Elevator to the Gallows -- 1958 film by Louis Malle
Wikipedia - Elfin woods warbler -- Small bird of the New World warbler family endemic to Puerto Rico
Wikipedia - Elfriede Hirnschall -- Austrian gymnast
Wikipedia - El General -- Panamanian dancehall reggae artist
Wikipedia - Elgin English Crull -- Dallas city manager
Wikipedia - Elgin V. Kuykendall -- American politician, lawyer, and judge
Wikipedia - Elham Valley Railway -- Former railway in England, now closed.
Wikipedia - Eliana Mason -- American goalball player
Wikipedia - Elia Nasrallah -- Lebanese sports shooter
Wikipedia - Elias Allenspach -- Swiss snowboarder
Wikipedia - Eliezer Levi Montefiore -- Businessmen, art enthusiast and gallery director
Wikipedia - Elijah Blue Allman -- American musician
Wikipedia - Elijah Hall -- Continental Navy officer
Wikipedia - Elinor Frances Vallentin -- British botanist, author and illustrator
Wikipedia - Elinor Klapp-Phipps Park -- A park in Tallahassee, Florida
Wikipedia - Elio Ballesi -- Italian politician
Wikipedia - Eliot Hall (Reed College) -- Building at Reed College, Portland, Oregon, United States
Wikipedia - Eliot Marshall -- American mixed martial arts fighter
Wikipedia - Elisa Badenes -- Spanish ballet dancer
Wikipedia - Elisa Beetz-Charpentier -- French sculptor, medallist and painter
Wikipedia - Elisabeth Adele Allram-Lechner -- Czech stage actress
Wikipedia - Elisabeth Hallowell Saunders -- American scientific illustrator, photographer, naturalist and teacher (1861-1910)
Wikipedia - Elisabeth Valle -- Spanish gymnast
Wikipedia - Elisa Carrillo Cabrera -- Mexican ballet dancer
Wikipedia - Eli Valley -- American cartoonist and author
Wikipedia - Eli Wallach -- American film, television, and stage actor
Wikipedia - Elizabeth Akers Allen
Wikipedia - Elizabeth Allen (actress) -- American actress
Wikipedia - Elizabeth Allgeier -- Psychologistand sexologist
Wikipedia - Elizabeth Anne Allen -- American actress
Wikipedia - Elizabeth Ann Nalley -- American chemist
Wikipedia - Elizabeth A. Wood -- American crystallographer and geologist
Wikipedia - Elizabeth Bonner Allen -- British documentary film maker
Wikipedia - Elizabeth Burke-Plunkett -- Countess Fingall, first president of the Irish Countrywomen's Association, president of the Camogie Association
Wikipedia - Elizabeth Caballero -- Cuban-American lyric soprano
Wikipedia - Elizabeth Callahan -- American sport shooter
Wikipedia - Elizabeth Mall (Cebu City) -- Shopping mall in the Philippines
Wikipedia - Elizabeth M. Allen -- American political adviser
Wikipedia - Elizabeth Marshall (pharmacist) -- Pioneering American pharmacist
Wikipedia - Elizabeth Marshall -- Canadian politician
Wikipedia - Elizabeth S. Allman -- American mathematician
Wikipedia - Elizabeth Sherwood-Randall -- American former government official
Wikipedia - Elizabeth Siddall
Wikipedia - Elizabeth S. Lenna Hall -- Building in Chautauqua, New York
Wikipedia - Elizabeth Twistington Higgins -- British ballet dancer, painter
Wikipedia - Elizabeth Vallance -- British philosopher, magistrate and policy maker
Wikipedia - Elizabeth Wallace -- American writer
Wikipedia - Eliza Poe -- English-born American actress and Mother of Edgar Allan Poe
Wikipedia - Elize Kotze -- South African netball coach
Wikipedia - Elkan Allan -- British television producer
Wikipedia - Elk Valley Rancheria, California
Wikipedia - Ella Ballentine -- Television, film, and stage actress from Ontario
Wikipedia - Ella Hall -- American actress
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Wikipedia - Ella Lillian Wall Van Leer -- American architect
Wikipedia - Ellen Allien -- German electronic musician, music producer
Wikipedia - Ellen Duncan -- Irish art gallery director and critic
Wikipedia - Ellen Hall -- Ellen Hall was an actress in the late 40s and early 50s
Wikipedia - Ellen Renfroe -- American softball player
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Wikipedia - Ellis Arnall -- American politician, Governor of Georgia
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Wikipedia - El-Mahalla El-Kubra
Wikipedia - El marques de Bradomin. Coloquios romanticos -- Play written by Ramon del Valle-Inclan
Wikipedia - Elmer Lucille Allen -- Ceramic artist and chemist
Wikipedia - Elsa Guerdrum Allen -- American ornithologist
Wikipedia - Elsewhen -- SF novella by R. A. Heinlein about time travel and parallel universes; first published as "Elsewhere" in Sept. 1941 in Astounding Science Fiction under the pseudonym Caleb Saunders
Wikipedia - Elsie Whetnall
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Wikipedia - El Valle station -- Caracas metro station
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Wikipedia - Elvis McGonagall
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Wikipedia - EMac -- All-in-one desktop computer designed, manufactured, and sold by Apple Computer, Inc.
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Wikipedia - Embarrassingly parallel problem
Wikipedia - Embarrassingly parallel
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Wikipedia - Embers of War -- 2012 book by Fredrik Logevall
Wikipedia - Emerald Buddha -- Statue considered the Palladium of Thailand
Wikipedia - Emergency Call (1933 film) -- 1933 film by Edward L. Cahn
Wikipedia - Emergency Call (1991 TV series) -- Television series
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Wikipedia - Emergency telephone number -- Telephone number that allows caller to contact local emergency services for assistance
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Wikipedia - Emilie Christaller -- German educator and missionary
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Wikipedia - Emlain Kabua -- First Lady of the Marshall Islands
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Wikipedia - Employment website -- Website that deals specifically with employment or careers
Wikipedia - Emporium (Bangkok) -- Shopping mall in Bangkok
Wikipedia - Emsworth, Pennsylvania -- Borough in Allegheny County, Pennsylvania, United States
Wikipedia - Emulsion -- Mixture of two or more liquids that are generally immiscible
Wikipedia - Enakalle
Wikipedia - Enayat Allah Ibrahim -- Egyptian painter
Wikipedia - Enclosure -- Legal process in England of consolidating (enclosing) small landholdings into larger farms
Wikipedia - Encoptolophus pallidus -- Species of grasshopper
Wikipedia - Encyclopedia of Life -- Free, online collaborative encyclopedia intended to document all living species
Wikipedia - En dag skall gry -- 1944 film
Wikipedia - End Domestic Terrorism rally -- 2019 Proud Boys rally in Portland, OR
Wikipedia - Enders (automobile) -- small vintage brass cyclecar automobile
Wikipedia - Endicott Gulls football
Wikipedia - End of Watch Call -- Custom practiced by US police after a police officer's death
Wikipedia - End of World War II in Europe -- Final battles as well as the German surrender to the Allies
Wikipedia - Energetically modified cement -- Class of cements, mechanically processed to transform reactivity
Wikipedia - Energia Lignitul Pandurii TM-CM-"rgu Jiu -- Handball team from Romania
Wikipedia - Energy cascade -- The transfer of energy between large and small scales of motion
Wikipedia - Energy Plaza -- Skyscraper in Dallas, Texas
Wikipedia - Engadin -- Valley in the Swiss Alps
Wikipedia - Engagement (military) -- Combat between two military forces, neither larger than a division or smaller than a company
Wikipedia - Engilbert II of Saint Gall
Wikipedia - Engine Alliance GP7000 -- A turbofan jet engine manufactured by Engine Alliance
Wikipedia - England national football team
Wikipedia - English-Arabic Parallel Corpus of United Nations Texts -- Parallel corpora involving the Arabic language
Wikipedia - English Broadside Ballad Archive -- Digital library of English Broadside Ballads
Wikipedia - English Hexapla -- 19th-century edition of the New Testament in Greek along with six English translations in parallel columns
Wikipedia - English ship Triumph (1562) -- 1562 galleon of the English fleet
Wikipedia - English Valleys Community School District -- school district in Iowa, US
Wikipedia - Enhanced 9-1-1 -- System that provides a callers location to emergency dispatchers
Wikipedia - Enhanced Direct Enrollment -- A provison allowing provate entities to entroll consumers in Qualified Health Plans
Wikipedia - Enid Gordon-Gallien -- British adventurer and pilot
Wikipedia - Enlargement of NATO -- countries joining the military alliance
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Wikipedia - Ennum Sambhavami Yuge Yuge -- 2001 film by Alleppey Ashraf
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Wikipedia - Enos Nuttall -- Anglican Primate of the Church in the Province of the West Indies
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Wikipedia - EnsaM-CM-/mada -- Pastry product from Mallorca (Balearic Islands)
Wikipedia - Ensign (rank) -- Lowest ranking commissioned officer, etymologically the carrier of the ensign flag
Wikipedia - Entente (type of alliance) -- Type of treaty or military alliance
Wikipedia - Enter Madame (1922 film) -- 1922 film by Wallace Worsley
Wikipedia - Enterprise Radio Network -- American all-sports radio network
Wikipedia - Enter Sandman -- 1991 song by Metallica
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Wikipedia - Entheogenic use of cannabis -- Marijuana used spiritually
Wikipedia - Entree -- Dish served before the main course of a meal; either the first dish or following a soup or other small dish or dishes
Wikipedia - Entremets -- Small dish served between courses
Wikipedia - Enumeration -- Complete, ordered listing of all the items in a collection
Wikipedia - Enville Hall -- Country house in Enville, Staffordshire, England
Wikipedia - Environmental art -- Artistic practices encompassing both historical approaches to nature in art and more recent ecological and politically motivated types of works
Wikipedia - Environmentally Endangered Lands -- Government conservation program in Florida, U.S.
Wikipedia - Environmentally Friendly Linkage System -- Transport project in Kai Tak, Hong Kong
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Wikipedia - Epacalles -- Genus of beetles
Wikipedia - Epicallia villica -- Species of moth
Wikipedia - Epicallima argenticinctella -- Species of moth
Wikipedia - Epicallima formosella -- Species of moth
Wikipedia - Epicallima icterinella -- Species of moth
Wikipedia - Epicallima -- Genus of moths
Wikipedia - Epidermoid cyst -- Benign cyst usually found on the skin
Wikipedia - Epidosite -- A hydrothermally altered epidote- and quartz-bearing rock
Wikipedia - Epidural hematoma -- Build-up of blood between the dura mater and skull, usually caused by injury
Wikipedia - Epigallocatechin-3-gallate
Wikipedia - Epigenetic valley -- Valley created by erosion and with little or no sympathy for bedrock structure
Wikipedia - Epilobium anagallidifolium -- Species of flowering plant in the willowherb family Onagraceae
Wikipedia - Epilobium halleanum -- Species of flowering plant in the willowherb family Onagraceae
Wikipedia - Epilobium pallidum -- Species of flowering plant in the willowherb family Onagraceae
Wikipedia - Epiphenomenon -- Secondary phenomenon that occurs alongside or in parallel to a primary phenomenon
Wikipedia - Epistemologically
Wikipedia - Epistles of Wisdom -- Book central to the Druze faith, by Al-Hakim bi-Amr Allah
Wikipedia - Epistula Mithridatis -- Letter allegedly written by Mithridates VI of Pontus to the Parthian king Phraates III (r. 70-57 BC)
Wikipedia - E pluribus unum -- Latin phrase on the great seal of United States, literally means "out of many, one"
Wikipedia - Epona -- Gallo-Roman goddess of horses and fertility
Wikipedia - Eppleton Hall (1914) -- paddlewheel tugboat built in 1914
Wikipedia - Eppley Institute for Research in Cancer and Allied Diseases -- Research institute at the University of Nebraska Medical Center
Wikipedia - Equality before the law -- Principle that each individual must be treated equally by the law without discrimination or privileges
Wikipedia - Equated monthly installment -- Loan repayment variant
Wikipedia - Equations for a falling body -- Mathematical description of a body in free fall
Wikipedia - Equatorial Counter Current -- A shallow eastward flowing current found in the Atlantic, Indian, and Pacific Oceans
Wikipedia - Equilateral polygon -- Polygon in which all sides have equal length
Wikipedia - Equipollence (geometry) -- Property of parallel segments that have the same length and the same direction
Wikipedia - Equivalent isotropically radiated power
Wikipedia - Equivocation fallacy
Wikipedia - Erd HC in European handball -- Hungarian handball club
Wikipedia - Erdstall -- A type of tunnel found across Europe
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Wikipedia - Eric Allaman -- American composer
Wikipedia - Eric Allan -- British actor
Wikipedia - Eric Allin Cornell -- American physicist
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Wikipedia - Eric Allpass -- Australian politician
Wikipedia - Eric Dingwall
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Wikipedia - Eric Halley -- South African sports shooter
Wikipedia - Erich Frauwallner -- Austrian Indologist
Wikipedia - Eric Johnson (Texas politician) -- Mayor of Dallas, Texas, United States
Wikipedia - Eric Lionel Mascall
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Wikipedia - Eric Wallin -- Olympic sailor from Sweden
Wikipedia - Eric Westbrook -- British-born Australian artist, curator and gallery director
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Wikipedia - Erin White -- Canadian softball player
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Wikipedia - Ernest Callenbach
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Wikipedia - Ernest Dawkins -- American jazz saxophonist, principally
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Wikipedia - Ernest Maragall -- Spanish politician
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Wikipedia - Erotically Charged Dance Songs for the Desperate -- extended play by Gay for Johnny Depp
Wikipedia - Erotica -- Media, literature or art dealing substantively with erotically stimulating or sexually arousing subject matter
Wikipedia - Errett Callahan
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Wikipedia - Erschallet, ihr Lieder, erklinget, ihr Saiten! BWV 172 -- Church cantata by Johann Sebastian Bach composed for Pentecost Sunday
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Wikipedia - Esala Mangallaya
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Wikipedia - Escudo -- Currency historically used in Portugal and its colonies
Wikipedia - E.S. Dallas
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Wikipedia - Esmaa Mohamoud -- African-Canadian sculpture and installation artist
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Wikipedia - Espionage balloon
Wikipedia - Essen City Hall -- Townhall of the City of Essen
Wikipedia - Essentially contested concept
Wikipedia - Essentially Ellington High School Jazz Band Competition and Festival -- American high school jazz competition and festival
Wikipedia - Essex Golf & Country Club -- Canadian golf course in LaSalle, Ontario
Wikipedia - Essexite -- a dark gray or black holocrystalline plutonic rock
Wikipedia - Essi Renvall -- Finnish sculptor
Wikipedia - Estadio Salto del Caballo -- Multi-use stadium in Spain
Wikipedia - Estelada -- Flag typically flown by Catalan independence supporters
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Wikipedia - Esther J. Walls -- American librarian
Wikipedia - Esther MacCallum-Stewart -- British author and academic
Wikipedia - Estonian Entrepreneurship University of Applied Sciences -- Vocational university in Tallinn, Estonia
Wikipedia - Estovers -- Allowance out of an estate
Wikipedia - Estrella Falls -- Regional shopping mall complex in Arizona, U.S.
Wikipedia - Estuary -- Partially enclosed coastal body of brackish water with river stream flow, and with a free connection to the sea
Wikipedia - Estudantes -- 1935 film directed by Wallace Downey
Wikipedia - Esuvii -- Gallic tribe
Wikipedia - ET3 Global Alliance -- Consortium of licensees dedicated to global implementation of Evacuated Tube Transport Technologies
Wikipedia - Etcheverry Hall
Wikipedia - Eternal Allegiance -- 1926 film
Wikipedia - Eternal Champions: Challenge from the Dark Side -- 1995 video game
Wikipedia - Eternally Yours (film) -- 1939 film by Tay Garnett
Wikipedia - Eternal return -- A concept that the universe and all existence is perpetually recurring
Wikipedia - Ethallobarbital
Wikipedia - Ethan Allen Andrews (biologist) -- American biologist
Wikipedia - Ethan Allen (armsmaker) -- American Arms maker
Wikipedia - Ethan Allen -- 18th-century American general
Wikipedia - Ethan Stiefel -- American ballet dancer, choreographer and director
Wikipedia - Ethel D. Allen -- 20th-century American politician and physician
Wikipedia - Ethel Gresley Ball -- Irish artist
Wikipedia - Etherow Country Park -- Park in Compstall, England
Wikipedia - Ethmia ballistis -- Species of moth
Wikipedia - Ethnic group -- Socially defined category of people who identify with each other
Wikipedia - Ethnikos Alexandroupolis V.C. -- Volleyball department of a Greek multi-sport club
Wikipedia - Ethylene as a plant hormone -- Alkene gas naturally regulating the plant growth
Wikipedia - Etiam si omnes, ego non -- Latin Biblical motto meaning "Even if all others... I will not."
Wikipedia - Etienne Le Rallic -- French illustrator and comics artist
Wikipedia - Etienne Sulpice Hallet -- French-born U.S. architect
Wikipedia - Etoile Sportive du Sahel V.C. -- Tunisian volleyball club
Wikipedia - ETO-SZESE GyM-EM-^Qr FKC -- Hungarian handball club
Wikipedia - Etravirine -- Also called Intelence is a drug used for the treatment of HIV
Wikipedia - Etrez -- Part of Bresse Vallons in Auvergne-Rhone-Alpes, France
Wikipedia - Ettore Spalletti -- Italian artist
Wikipedia - Etwall railway station -- Former railway station in Derbyshire, England
Wikipedia - Etymological fallacy
Wikipedia - Etymologically
Wikipedia - Eublemma parallela -- Species of moth
Wikipedia - Eucallia -- Genus of beetles
Wikipedia - Eucallopistus -- Genus of beetles
Wikipedia - Euchaetis metallota -- Species of moth
Wikipedia - Euclid Square Mall -- Former shopping mall in Euclid, Ohio
Wikipedia - Eudonia pallida -- Species of moth
Wikipedia - Eudonia vallesialis -- Species of moth
Wikipedia - Eufallia -- Genus of beetles
Wikipedia - Eufalloides -- Genus of beetles
Wikipedia - Eugene Ball -- Australian jazz trumpeter
Wikipedia - Eugene Halliday
Wikipedia - Eugene Pallette -- American actor
Wikipedia - Eugene Petramale -- American soccer and softball player
Wikipedia - Eugenia Calle -- American cancer epidemiologist
Wikipedia - Eugenio Caballero -- Mexican production designer
Wikipedia - Eula Caballero -- Filipina actress
Wikipedia - Eula Hall -- Health care clinic founder and community activist
Wikipedia - Eulalie -- 1845 poem written by Edgar Allan Poe
Wikipedia - Eulogy -- Speech in praise of a person, usually recently deceased
Wikipedia - Eumorsea balli -- Species of grasshopper
Wikipedia - Eunice Caballero -- Cuban sport shooter
Wikipedia - Eunicycle -- Partially self-balancing motorized unicycle
Wikipedia - Euphemia Allen -- British composer
Wikipedia - Euphorbia tirucalli -- Species of plant
Wikipedia - Euphrosyne Lof -- Swedish actor and ballerina
Wikipedia - Eupithecia alliaria -- Species of moth
Wikipedia - Eupithecia calligraphata -- Species of moth
Wikipedia - Eupithecia convallata -- Species of moth
Wikipedia - Eupithecia costivallata -- Species of moth
Wikipedia - Eupithecia expallidata -- Species of moth
Wikipedia - Eupithecia laticallis -- Species of moth
Wikipedia - Eupithecia mallecoensis -- Species of moth
Wikipedia - Eupithecia muralla -- Species of moth
Wikipedia - Eupithecia niticallis -- Species of moth
Wikipedia - Eupithecia ovalle -- Species of moth
Wikipedia - Eupithecia parallelaria -- Species of moth
Wikipedia - Eupithecia vallenarensis -- Species of moth
Wikipedia - Eupterote kalliesi -- Species of moth
Wikipedia - Eupterote pallida -- Species of moth



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