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


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

TOPICS
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
Advanced_Integral
An_Arrow_to_the_Heart__A_Commentary_on_the_Heart_Sutra
A_Treatise_on_Cosmic_Fire
Awaken_the_Giant_Within
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
Book_of_Imaginary_Beings
Buddhahood_in_This_Life__The_Great_Commentary_by_Vimalamitra
Buddhahood_Without_Meditation__A_Visionary_Account_Known_as_Refining_One's_Perception
Choosing_Simplicity__A_Commentary_On_The_Bhikshuni_Pratimoksha
City_of_God
Collected_Fictions
Concentration_(book)
Conscious_Immortality
Cybernetics,_or_Control_and_Communication_in_the_Animal_and_the_Machine
DND_DM_Guide_5E
DND_MM_5E
Dragonsfoot
Enchiridion
Enchiridion_text
Enlightened_Courage__A_Commentary_on_the_Seven_Point_Mind_Training
Entrance_To_The_Great_Perfection__A_Guide_To_The_Dzogchen_Preliminary_Practices
Epigrams_from_Savitri
Essays_Divine_And_Human
Essays_In_Philosophy_And_Yoga
Essays_On_The_Gita
Essential_Integral
Evolution_II
Faust
Flow_-_The_Psychology_of_Optimal_Experience
Full_Circle
General_Principles_of_Kabbalah
Guru_Bhakti_Yoga
Heart_of_Matter
How_to_Free_Your_Mind_-_Tara_the_Liberator
Hundred_Thousand_Songs_of_Milarepa
Hymn_of_the_Universe
Infinite_Library
Integral_Life_Practice_(book)
Introduction_To_The_Middle_Way__Chandrakirti's_Madhyamakavatara_with_Commentary_by_Dzongsar_Jamyang_Khyentse_Rinpoche
Isha_Upanishad
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Kena_and_Other_Upanishads
Know_Yourself
Kosmic_Consciousness
Labyrinths
Let_Me_Explain
Letters_on_Occult_Meditation
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_II
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Liber_Null
Life_without_Death
Mahayana-Uttaratantra-Shastra
Mantras_Of_The_Mother
Maps_of_Meaning
Mind_-_Its_Mysteries_and_Control
Modern_Man_in_Search_of_a_Soul
More_Answers_From_The_Mother
My_Burning_Heart
Mysterium_Coniunctionis
Narads_Infinite_Lexicon_of_terms_for_Savitri
No_Boundary
old_bookshelf
On_Education
On_Interpretation
On_Thoughts_And_Aphorisms
Parting_From_The_Four_Attachments__A_Commentary_On_Jetsun_Drakpa_Gyaltsen's_Song_Of_Experience_On_Mind_Training_And_The_View
Patanjali_Yoga_Sutras
Philosophy_of_Dreams
Plotinus_-_Complete_Works_Vol_01
Plotinus_-_Complete_Works_Vol_02
Plotinus_-_Complete_Works_Vol_03
Plotinus_-_Complete_Works_Vol_04
Practical_Ethics_and_Profound_Emptiness__A_Commentary_on_Nagarjuna's_Precious_Garland
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
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Sefer_Yetzirah__The_Book_of_Creation__In_Theory_and_Practice
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
Swampl_and_Flowers__The_Letters_and_Lectures_of_Zen_Master_Ta_Hui
Symposium
The_Act_of_Creation
The_Alchemy_of_Happiness
The_Archetypes_and_the_Collective_Unconscious
The_Bible
the_Book
The_Book_of_Gates
the_Book_of_God
The_Book_of_Lies
The_Book_of_Light
The_Book_of_Secrets__Keys_to_Love_and_Meditation
The_Categories
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_Ever-Present_Origin
The_Externalization_of_the_Hierarchy
The_Foundation_of_Buddhist_Practice_(The_Library_of_Wisdom_and_Compassion_Book_2)
The_Future_of_Man
The_Gateless_Gate
The_Golden_Bough
The_Gospel_of_Sri_Ramakrishna
The_Heros_Journey
The_Hidden_Words
The_Human_Cycle
The_Imitation_of_Christ
The_Integral_Yoga
The_Interior_Castle_or_The_Mansions
The_Interpretation_of_Dreams
The_Life_Divine
The_Most_Holy_Book
The_Mothers_Agenda
The_Mother_With_Letters_On_The_Mother
The_Nag_Hammadi_Library
The_Nectar_of_Manjushri's_Speech__A_Detailed_Commentary_on_Shantideva's_Way_of_the_Bodhisattva
The_Odyssey
The_Phenomenon_of_Man
The_Red_Book_-_Liber_Novus
The_Republic
The_Science_of_Knowing
The_Seals_of_Wisdom
The_Seat_of_the_Soul
The_Secret_Doctrine
The_Secret_Of_The_Veda
The_Self-Organizing_Universe
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_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Three_Books_on_Occult_Philosophy
Thus_Spoke_Zarathustra
Tilopa's_Mahamudra_Upadesha__The_Gangama_Instructions_with_Commentary
Toward_the_Future
Treasure_Trove_of_Scriptural_Transmission__A_Commentary_on_the_Precious_Treasury_of_the_Basic_Space_of_Phenomena
Twilight_of_the_Idols
Vedic_and_Philological_Studies
Vishnu_Purana
Words_Of_The_Mother_I
Words_Of_The_Mother_III
Writings_In_Bengali_and_Sanskrit
Zen_Letters__Teachings_of_Yuanwu

IN CHAPTERS TITLE
01.03_-_Yoga_and_the_Ordinary_Life
03.07_-_Brahmacharya
04.08_-_An_Evolutionary_Problem
1.00_-_Preliminary_Remarks
1.019_-_Mary
1.02.9_-_Conclusion_and_Summary
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.07_-_The_Primary_Data_of_Being
1.08_-_Summary
1.10_-_The_Revolutionary_Yogi
1.1.2_-_Commentary
1.23_-_DREARY_DAY
1.25_-_Temporary_Kings
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
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
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1.asak_-_A_pious_one_with_a_hundred_beads_on_your_rosary
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jwvg_-_Anniversary_Song
1.lb_-_A_Farewell_To_Secretary_Shuyun_At_The_Xietiao_Villa_In_Xuanzhou
1.lb_-_Farewell_to_Secretary_Shu-yun_at_the_Hsieh_Tiao_Villa_in_Hsuan-Chou
1.nrpa_-_The_Summary_of_Mahamudra
1.pbs_-_Fragment_-_What_Mary_Is_When_She_A_Little_Smiles
1.pbs_-_The_Solitary
1.pbs_-_To_Mary_-
1.pbs_-_To_Mary_Shelley
1.pbs_-_To_Mary_Shelley_(2)
1.pbs_-_To_Mary_Who_Died_In_This_Opinion
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.rmpsd_-_I_drink_no_ordinary_wine
1.wby_-_John_Kinsellas_Lament_For_Mr._Mary_Moore
1.whitman_-_Washingtons_Monument,_February,_1885
1.ww_-_A_Prophecy._February_1807
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Occasioned_By_The_Battle_Of_Waterloo_February_1816
1.ww_-_The_Fary_Chasm
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Solitary_Reaper
1.ww_-_To_Mary
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.04_-_Absence_Of_Secondary_Qualities
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
26.08_-_Charyapda
30.09_-_Lines_of_Tantra_(Charyapada)
3.03_-_ON_INVOLUNTARY_BLISS
3.2.06_-_The_Adwaita_of_Shankaracharya
32.12_-_The_Evolutionary_Imperative
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
3.8.1.02_-_Arya_-_Its_Significance
4.08_-_THE_VOLUNTARY_BEGGAR
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.2.03_-_Ascent_and_Return_to_the_Ordinary_Consciousness
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.09_-_Imaginary_Visions
9.99_-_Glossary
Book_of_Imaginary_Beings_(text)
The_Library_of_Babel
The_Library_Of_Babel_2

IN CHAPTERS CLASSNAME
1.01_-_Introduction
1.02_-_In_the_Beginning
1.03_-_The_Uncreated
1.04_-_Wherefore_of_World?
1.05_-_The_Creative_Principle
1.06_-_The_Desire_to_be
1.07_-_The_Primary_Data_of_Being
1.08_-_The_Synthesis_of_Movement
1.09_-_The_Absolute_Manifestation
1.10_-_The_Absolute_of_the_Being
1.11_-_The_Second_Genesis
1.12_-_Love_The_Creator
the_Eternal_Wisdom

IN CHAPTERS TEXT
00.00_-_Publishers_Note
00.00_-_Publishers_Note_A
00.00_-_Publishers_Note_B
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
0_0.03_-_1951-1957._Notes_and_Fragments
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
0.00a_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_Publishers_Note_C
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_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_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_-_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_1952-08-02
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-09-15
0_1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
0_1956-03-19
0_1956-04-23
0_1956-05-02
0_1956-08-10
0_1956-09-12
0_1956-10-28
0_1957-01-01
0_1957-01-18
0_1957-03-03
0_1957-04-09
0_1957-07-03
0_1957-12-21
0_1958-01-01
0_1958-01-22
0_1958-01-25
0_1958-02-03a
0_1958-02-03b_-_The_Supramental_Ship
0_1958-02-15
0_1958-02-25
0_1958-05-10
0_1958-05-11_-_the_ship_that_said_OM
0_1958-06-06_-_Supramental_Ship
0_1958-07-02
0_1958-07-06
0_1958-07-19
0_1958-08-09
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
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_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-08
0_1958-11-11
0_1958-11-15
0_1958-11-22
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958-12-04
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-24
0_1958-12-28
0_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_1959-04-07
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-06-03
0_1959-06-04
0_1959-08-15
0_1959-10-06_-_Sri_Aurobindos_abode
0_1960-01-28
0_1960-01-31
0_1960-03-03
0_1960-04-14
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_1960-06-04
0_1960-06-07
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_1960-09-20
0_1960-10-02a
0_1960-10-11
0_1960-10-19
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-13
0_1960-12-17
0_1960-12-20
0_1960-12-23
0_1960-12-31
0_1961-01-07
0_1961-01-10
0_1961-01-12
0_1961-01-17
0_1961-01-19
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-01-29
0_1961-01-31
0_1961-01-Undated
0_1961-02-04
0_1961-02-05
0_1961-02-07
0_1961-02-11
0_1961-02-14
0_1961-02-18
0_1961-02-25
0_1961-02-28
0_1961-03-04
0_1961-03-07
0_1961-03-11
0_1961-03-14
0_1961-03-17
0_1961-03-21
0_1961-03-27
0_1961-04-07
0_1961-04-12
0_1961-04-18
0_1961-04-25
0_1961-04-29
0_1961-05-12
0_1961-05-19
0_1961-05-30
0_1961-06-02
0_1961-06-06
0_1961-06-17
0_1961-06-24
0_1961-06-27
0_1961-07-07
0_1961-07-15
0_1961-07-18
0_1961-07-28
0_1961-08-02
0_1961-08-05
0_1961-08-11
0_1961-08-25
0_1961-09-10
0_1961-09-16
0_1961-09-23
0_1961-09-30
0_1961-10-02
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-11-07
0_1961-11-12
0_1961-12-16
0_1961-12-18
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_1962-05-13
0_1962-05-15
0_1962-05-18
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_1962-06-27
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_1962-07-31
0_1962-08-04
0_1962-08-08
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_1962-09-26
0_1962-10-06
0_1962-10-12
0_1962-10-16
0_1962-10-27
0_1962-10-30
0_1962-11-03
0_1962-11-14
0_1962-11-17
0_1962-11-20
0_1962-11-30
0_1962-12-04
0_1962-12-08
0_1962-12-15
0_1962-12-19
0_1962-12-22
0_1962-12-25
0_1962-12-28
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0_1973-02-07
0_1973-02-08
0_1973-02-14
0_1973-02-17
0_1973-02-18
0_1973-02-21
0_1973-02-28
0_1973-03-03
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0_1973-05-09
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_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_-_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
02.11_-_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
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.02_-_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
03.10_-_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
03.14_-_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
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.08_-_An_Evolutionary_Problem
04.09_-_Values_Higher_and_Lower
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.03_-_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
05.09_-_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
05.12_-_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
05.18_-_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
05.26_-_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
06.08_-_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
06.15_-_Ever_Green
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
06.29_-_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
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
07.03_-_The_Entry_into_the_Inner_Countries
07.03_-_This_Expanding_Universe
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.07_-_Freedom_and_Destiny
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.13_-_Divine_Justice
07.14_-_The_Divine_Suffering
07.16_-_Things_Significant_and_Insignificant
07.17_-_Why_Do_We_Forget_Things?
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
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.33_-_The_Inner_and_the_Outer
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
07.40_-_Service_Human_and_Divine
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.45_-_Specialisation
08.01_-_Choosing_To_Do_Yoga
08.02_-_Order_and_Discipline
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?
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.15_-_Divine_Living
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
08.36_-_Buddha_and_Shankara
09.01_-_Towards_the_Black_Void
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.08_-_The_Modern_Taste
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
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
1.002_-_The_Heifer
1.003_-_Family_of_Imran
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
1.004_-_Women
10.05_-_Mind_and_the_Mental_World
1.005_-_The_Table
10.06_-_Beyond_the_Dualities
1.007_-_Initial_Steps_in_Yoga_Practice
10.07_-_The_Demon
1.008_-_The_Principle_of_Self-Affirmation
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_-_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
1.00d_-_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_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Beyond_Love_and_Hate
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.12_-_The_Divine_Grace_and_Love
1.013_-_Defence_Mechanisms_of_the_Mind
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
1.019_-_Mary
10.19_-_Short_Notes_-_2-_God_Above_and_God_Within
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_-_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_-_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_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_renunciation_of_the_world
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_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_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_Mental_Fortress
1.01_-_THE_OPPOSITES
1.01_-_The_Rape_of_the_Lock
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_True_Aim_of_Life
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
1.020_-_Ta-Ha
1.020_-_The_World_and_Our_World
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
10.22_-_Short_Notes_-_5-_Consciousness_and_Dimensions_of_View
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.023_-_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
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
10.27_-_Consciousness
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_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Isha_Analysis
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
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_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_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
1.031_-_Intense_Aspiration
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
1.033_-_The_Confederates
10.34_-_Effort_and_Grace
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
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.038_-_Saad
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_-_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_-_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_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_three_first_elements
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_The_Void
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.043_-_Decorations
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
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_-_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_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_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_-_To_the_Priest_of_Rytan-ji
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.057_-_Iron
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
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_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_True_Doer_of_Works
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_The_Ways_of_Working_of_the_Lord
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.061_-_Column
1.066_-_Prohibition
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_-_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_remembrance_of_death.
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_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_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.079_-_The_Snatchers
1.07_-_A_MAD_TEA-PARTY
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
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_-_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_-_Past,_Present_and_Future
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Sri_Aurobindo_and_The_Mother
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Plot_must_be_a_Whole.
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
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_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.08_-_Worship_of_Substitutes_and_Images
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Legend_of_Lakshmi
1.09_-_Man_-_About_the_Body
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_ON_THE_PREACHERS_OF_DEATH
1.09_-_(Plot_continued.)_Dramatic_Unity.
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_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
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
11.03_-_Cosmonautics
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_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
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_-_(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_-_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
1.1.1.06_-_Inspiration_and_Effort
11.11_-_The_Ideal_Centre
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_ON_THE_NEW_IDOL
1.11_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.11_-_Powers
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_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
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_Sleep_and_Dreams
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
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_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_-_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_despondency.
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_Supermind_and_the_Yoga_of_Works
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_Descendants_of_Prithu
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_-_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_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_Prayers
1.15_-_Sex_Morality
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_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_-_Man,_A_Transitional_Being
1.16_-_On_Concentration
1.16_-_PRAYER
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_-_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_-_M._AT_DAKSHINEWAR
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_ON_THE_WAY_OF_THE_CREATOR
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_-_Evocation
1.18_-_FAITH
1.18_-_Further_rules_for_the_Tragic_Poet.
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_Divine_Worker
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
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_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Act_of_Truth
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_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
1.2.07_-_Surrender
1.2.08_-_Faith
1.2.09_-_Consecration_and_Offering
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_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_Hound_of_Heaven
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.1.06_-_Symbolism_and_Allegory
1.2.10_-_Opening
12.10_-_The_Sunlit_Path
1.2.1.12_-_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_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.2.2.06_-_Genius
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_ON_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_-_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
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.26_-_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_-_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
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.300_-_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
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
1.3.05_-_Silence
13.08_-_The_Return
1.30_-_Adonis_in_Syria
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
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?
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ritual_of_Adonis
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
1.33_-_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
1.34_-_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
1.3.5.04_-_The_Evolution_of_Consciousness
1.35_-_Attis_as_a_God_of_Vegetation
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
1.400_-_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_-_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.
1.4.2.02_-_The_English_Bible
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
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
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_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_Money
1.55_-_The_Transference_of_Evil
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.60_-_Knack
1.61_-_Power_and_Authority
1.61_-_The_Myth_of_Balder
1.62_-_The_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
1.70_-_Morality_1
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
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.04_-_Modern_Poems
1.81_-_Method_of_Training
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
19.05_-_The_Fool
19.06_-_The_Wise
1913_02_05p
1913_02_08p
1913_02_10p
1913_02_12p
1913_03_13p
1913_06_18p
1913_08_08p
1913_10_07p
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_12p
1914_01_13p
1914_01_19p
1914_01_24p
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_16p
1914_02_17p
1914_02_19p
1914_02_20p
1914_02_21p
1914_02_22p
1914_02_23p
1914_02_27p
1914_03_01p
1914_03_14p
1914_03_23p
1914_04_01p
1914_04_17p
1914_04_19p
1914_04_20p
1914_05_13p
1914_05_15p
1914_05_23p
1914_05_24p
1914_06_14p
1914_06_16p
1914_06_23p
1914_06_26p
1914_07_05p
1914_07_15p
1914_07_17p
1914_08_13p
1914_08_16p
1914_08_24p
1914_08_29p
1914_08_31p
1914_09_22p
1914_10_07p
1914_10_11p
1914_11_15p
1914_11_16p
1914_11_17p
1914_11_20p
1914_12_22p
1915_01_02p
1915_01_11p
1915_01_17p
1915_01_18p
1915_01_24p
1915_02_15p
1915_03_03p
1915_03_04p
1915_05_24p
1915_11_26p
1916_01_15p
1916_01_22p
1916_01_23p
1916_06_07p
1916_12_04p
1916_12_07p
1916_12_08p
1916_12_20p
1916_12_26p
1917_01_04p
1917_01_05p
1917_01_06p
1917_01_08p
1917_01_10p
1917_01_14p
1917_01_19p
1917_01_23p
1917_01_25p
1917_01_29p
1917_03_27p
1917_09_24p
1919_09_03p
19.20_-_The_Path
19.26_-_The_Brahmin
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
1929-06-09_-_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
1935_01_04p
1936_08_21p
1950-12-21_-_The_Mother_of_Dreams
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.
1951-01-13_-_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
1951-03-31_-_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
1951-04-12_-_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
1951-05-14_-_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
1953-04-29
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
1953-08-26
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
1954-05-19_-_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
1954-09-15_-_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
1955-11-16_-_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
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
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
1956-05-16_-_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
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_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
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-06_-_Freedom,_servitude_and_love
1957-03-20_-_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
1957-07-10_-_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
1957-10-23_-_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
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-02_-_Correcting_a_mistake
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-04-30_-_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
1958-07-16_-_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_07
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958_11_14
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_16
1960_04_06
1960_04_07?_-_28
1960_04_20
1960_05_04
1960_05_18
1960_05_25
1960_06_08
1960_06_22
1960_06_29
1960_07_06
1960_08_27
1960_10_24
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_05_04_-_60
1961_05_21?_-_62
1961_05_22?
1961_07_18
1961_07_27
1962_01_12
1962_01_21
1962_02_03
1962_02_27
1962_05_24
1962_10_06
1962_10_12
1963_01_14
1963_03_06
1963_05_15
1963_08_10
1963_08_11?_-_94
1963_11_04
1964_02_05
1964_02_05_-_98
1964_03_25
1964_09_16
1965_01_12
1965_05_29
1965_09_25
1965_12_26?
1966_07_06
1967-05-24.1_-_Defining_the_Divine
1969_08_03
1969_08_19
1969_08_28
1969_09_04_-_143
1969_09_14
1969_09_31?_-_165
1969_10_01?_-_166
1969_10_10
1969_10_17
1969_10_29
1969_11_07
1969_11_08?
1969_11_13
1969_12_05
1969_12_21
1969_12_22
1969_12_28
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_12
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_26
1970_01_27
1970_01_28
1970_01_29
1970_01_30
1970_02_01
1970_02_02
1970_02_04
1970_02_05
1970_02_07
1970_02_08
1970_02_09
1970_02_10
1970_02_11
1970_02_12
1970_02_13
1970_02_16
1970_02_17
1970_02_18
1970_02_19
1970_02_20
1970_02_23
1970_02_25
1970_02_26
1970_02_27?
1970_03_03
1970_03_12
1970_03_18
1970_03_24
1970_04_02
1970_04_06
1970_04_10
1970_04_18
1970_04_29
1970_05_13?
1970_05_23
1970_05_24
1970_06_06
1971_12_11
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_The_Hawk_and_the_Babe
1.ac_-_The_Neophyte
1.ac_-_The_Wizard_Way
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_But_little_better
1.anon_-_Others_have_told_me
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VIII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.asak_-_A_pious_one_with_a_hundred_beads_on_your_rosary
1.bs_-_Love_Springs_Eternal
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.ct_-_Creation_and_Destruction
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_H.P._Lovecrafts
1f.lovecraft_-_Hypnos
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_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_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_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_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_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Terrible_Old_Man
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_Columbus
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Elysium
1.fs_-_Feast_Of_Victory
1.fs_-_Friendship
1.fs_-_Hero_And_Leander
1.fs_-_Longing
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Odysseus
1.fs_-_Parables_And_Riddles
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_The_Artists
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Dance
1.fs_-_The_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Greatness_Of_The_World
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.fs_-_The_Infanticide
1.fs_-_The_Knight_Of_Toggenburg
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Proverbs_Of_Confucius
1.fs_-_The_Sexes
1.fs_-_The_Two_Guides_Of_Life_-_The_Sublime_And_The_Beautiful
1.fs_-_The_Walk
1.fs_-_Variety
1.grh_-_Gorakh_Bani
1.hs_-_Bold_Souls
1.hs_-_Lady_That_Hast_My_Heart
1.hs_-_The_Pearl_on_the_Ocean_Floor
1.ia_-_Wild_Is_She,_None_Can_Make_Her_His_Friend
1.is_-_A_Fisherman
1.is_-_Like_vanishing_dew
1.is_-_Watching_The_Moon
1.jh_-_O_My_Lord,_Your_dwelling_places_are_lovely
1.jk_-_A_Thing_Of_Beauty_(Endymion)
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_-_Fragment_Of_The_Castle_Builder
1.jk_-_Hymn_To_Apollo
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
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_-_Lines
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
1.jk_-_Lines_On_The_Mermaid_Tavern
1.jk_-_Lines_Written_In_The_Highlands_After_A_Visit_To_Burnss_Country
1.jk_-_Ode_On_Indolence
1.jk_-_Ode_On_Melancholy
1.jk_-_Ode_To_Apollo
1.jk_-_Ode_To_Autumn
1.jk_-_Ode_To_Fanny
1.jk_-_Ode_To_Psyche
1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary
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_-_Sleep_And_Poetry
1.jk_-_Song._Hush,_Hush!_Tread_Softly!
1.jk_-_Song._I_Had_A_Dove
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._If_By_Dull_Rhymes_Our_English_Must_Be_Chaind
1.jk_-_Sonnet_III._Written_On_The_Day_That_Mr._Leigh_Hunt_Left_Prison
1.jk_-_Sonnet_I._To_My_Brother_George
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_John_Hamilton_Reynolds
1.jk_-_Sonnet_To_Sleep
1.jk_-_Sonnet_To_The_Nile
1.jk_-_Sonnet_VII._To_Solitude
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._Written_Before_Re-Read_King_Lear
1.jk_-_Sonnet._Written_In_Answer_To_A_Sonnet_By_J._H._Reynolds
1.jk_-_Sonnet._Written_On_A_Blank_Page_In_Shakespeares_Poems,_Facing_A_Lovers_Complaint
1.jk_-_Sonnet._Written_On_A_Blank_Space_At_The_End_Of_Chaucers_Tale_Of_The_Floure_And_The_Lefe
1.jk_-_Sonnet_XIII._Addressed_To_Haydon
1.jk_-_Sonnet_XVI._To_Kosciusko
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Staffa
1.jk_-_Stanzas._In_A_Drear-Nighted_December
1.jk_-_Stanzas_To_Miss_Wylie
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_The_Gadfly
1.jk_-_To_.......
1.jk_-_To_Ailsa_Rock
1.jk_-_To_Fanny
1.jk_-_To_Hope
1.jlb_-_Browning_Decides_To_Be_A_Poet
1.jlb_-_Elegy
1.jlb_-_Instants
1.jlb_-_Patio
1.jlb_-_Rosas
1.jlb_-_Shinto
1.jlb_-_The_Other_Tiger
1.jlb_-_When_sorrow_lays_us_low
1.jr_-_I_smile_like_a_flower_not_only_with_my_lips
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_On_Love
1.jr_-_Secretly_we_spoke
1.jr_-_Shall_I_tell_you_our_secret?
1.jr_-_The_Guest_House
1.jr_-_The_Time_Has_Come_For_Us_To_Become_Madmen_In_Your_Chain
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jr_-_What_Hidden_Sweetness_Is_There
1.jr_-_What_I_want_is_to_see_your_face
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.jwvg_-_Anniversary_Song
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_Ganymede
1.jwvg_-_The_Bliss_Of_Sorrow
1.jwvg_-_The_Godlike
1.jwvg_-_The_Treasure_Digger
1.jwvg_-_The_Wanderer
1.kbr_-_Friend,_Wake_Up!_Why_Do_You_Go_On_Sleeping?
1.kbr_-_I_Said_To_The_Wanting-Creature_Inside_Me
1.kbr_-_Poem_7
1.kbr_-_Poem_8
1.ki_-_rice_seedlings
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_A_Farewell_To_Secretary_Shuyun_At_The_Xietiao_Villa_In_Xuanzhou
1.lb_-_Farewell
1.lb_-_Farewell_to_Secretary_Shu-yun_at_the_Hsieh_Tiao_Villa_in_Hsuan-Chou
1.lb_-_Lament_of_the_Frontier_Guard
1.lb_-_Poem_by_The_Bridge_at_Ten-Shin
1.lb_-_Song_Of_The_Jade_Cup
1.lb_-_The_Ching-Ting_Mountain
1.lla_-_Dying_and_giving_birth_go_on
1.lla_-_I_searched_for_my_Self
1.lla_-_O_infinite_Consciousness
1.lla_-_What_is_worship?_Who_are_this_man
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Fact_And_Fancy
1.lovecraft_-_Nemesis
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.mah_-_Seeking_Truth,_I_studied_religion
1.mb_-_Unbreakable,_O_Lord
1.mb_-_you_make_the_fire
1.nrpa_-_The_Summary_of_Mahamudra
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_-_And_like_a_Dying_Lady,_Lean_and_Pale
1.pbs_-_Arethusa
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Death
1.pbs_-_Death_In_Life
1.pbs_-_Dirge_For_The_Year
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Fragment_-_Apostrophe_To_Silence
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragment_-_What_Mary_Is_When_She_A_Little_Smiles
1.pbs_-_From
1.pbs_-_From_The_Arabic_-_An_Imitation
1.pbs_-_From_the_Arabic,_an_Imitation
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Ginevra
1.pbs_-_Good-Night
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_Hymn_to_Intellectual_Beauty
1.pbs_-_Hymn_To_Mercury
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_Written_Among_The_Euganean_Hills
1.pbs_-_Loves_Philosophy
1.pbs_-_Loves_Rose
1.pbs_-_Mariannes_Dream
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Mutability
1.pbs_-_Ode_To_Heaven
1.pbs_-_Ode_To_Naples
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_One_sung_of_thee_who_left_the_tale_untold
1.pbs_-_Orpheus
1.pbs_-_Ozymandias
1.pbs_-_Passage_Of_The_Apennines
1.pbs_-_Pater_Omnipotens
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_VIII.
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Saint_Edmonds_Eve
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Song
1.pbs_-_Song_Of_Proserpine_While_Gathering_Flowers_On_The_Plain_Of_Enna
1.pbs_-_Song._Sorrow
1.pbs_-_Sonnet_--_Ye_Hasten_To_The_Grave!
1.pbs_-_Stanzas._--_April,_1814
1.pbs_-_The_Aziola
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Drowned_Lover
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_Solitary
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_Worlds_Wanderers
1.pbs_-_Time_Long_Past
1.pbs_-_To_Ireland
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_To_Mary_-
1.pbs_-_To_Mary_Shelley
1.pbs_-_To_Mary_Shelley_(2)
1.pbs_-_To_Mary_Who_Died_In_This_Opinion
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.pbs_-_To_Night
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_For_Annie
1.poe_-_Tamerlane
1.poe_-_The_Coliseum
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Forest_Reverie
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_The_Sleeper
1.poe_-_The_Village_Street
1.poe_-_To_Helen_-_1831
1.poe_-_To_The_Lake
1.poe_-_Ulalume
1.raa_-_A_Holy_Tabernacle_in_the_Heart_(from_Life_of_the_Future_World)
1.raa_-_Circles_1_(from_Life_of_the_Future_World)
1.raa_-_Their_mystery_is_(from_Life_of_the_Future_World)
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_De_Gustibus
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Holy-Cross_Day
1.rb_-_Love_Among_The_Ruins
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Old_Pictures_In_Florence
1.rb_-_O_Lyric_Love
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Parting_At_Morning
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Soliloquy_Of_The_Spanish_Cloister
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rmpsd_-_I_drink_no_ordinary_wine
1.rmpsd_-_Its_value_beyond_assessment_by_the_mind
1.rmr_-_Elegy_I
1.rmr_-_Elegy_IV
1.rmr_-_Elegy_X
1.rmr_-_Encounter_In_The_Chestnut_Avenue
1.rmr_-_The_Panther
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_XIII
1.rmr_-_The_Unicorn
1.rmr_-_The_Wait
1.rmr_-_Torso_of_an_Archaic_Apollo
1.rt_-_All_These_I_Loved
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Gitanjali
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Stray_Birds_61_-_70
1.rt_-_The_Gardener_LXIV_-_I_Spent_My_Day
1.rt_-_The_Gardener_XIV_-_I_Was_Walking_By_The_Road
1.rt_-_The_Gardener_XLVI_-_You_Left_Me
1.rt_-_The_Gardener_XLV_-_To_The_Guests
1.rt_-_The_Homecoming
1.rt_-_The_Portrait
1.rt_-_Where_The_Mind_Is_Without_Fear
1.rwe_-_Blight
1.rwe_-_Boston
1.rwe_-_Boston_Hymn
1.rwe_-_Dmonic_Love
1.rwe_-_Good-bye
1.rwe_-_Lover's_Petition
1.rwe_-_Merlin_II
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_Nature
1.rwe_-_Ode_To_Beauty
1.rwe_-_Seashore
1.rwe_-_Solution
1.rwe_-_Song_of_Nature
1.rwe_-_Terminus
1.rwe_-_The_River_Note
1.rwe_-_The_Titmouse
1.rwe_-_Threnody
1.rwe_-_Woodnotes
1.sb_-_Gathering_the_Mind
1.sb_-_Precious_Treatise_on_Preservation_of_Unity_on_the_Great_Way
1.sb_-_Refining_the_Spirit
1.sb_-_Spirit_and_energy_should_be_clear_as_the_night_air
1.sb_-_The_beginning_of_the_sustenance_of_life
1.sdi_-_All_Adams_offspring_form_one_family_tree
1.sfa_-_Exhortation_to_St._Clare_and_Her_Sisters
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.shvb_-_Ave_generosa_-_Hymn_to_the_Virgin
1.sig_-_Who_can_do_as_Thy_deeds
1.sig_-_Who_could_accomplish_what_youve_accomplished
1.sjc_-_Not_for_All_the_Beauty
1.sk_-_Is_there_anyone_in_the_universe
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Necklet_of_Nine_Gems
1.stav_-_In_the_Hands_of_God
1.stl_-_The_Atom_of_Jesus-Host
1.stl_-_The_Divine_Dew
1.tm_-_When_in_the_soul_of_the_serene_disciple
1.tr_-_Blending_With_The_Wind
1.tr_-_To_My_Teacher
1.wby_-_A_Cradle_Song
1.wby_-_Adams_Curse
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Dream_Of_A_Blessed_Spirit
1.wby_-_A_Lovers_Quarrel_Among_the_Fairies
1.wby_-_Among_School_Children
1.wby_-_Anashuya_And_Vijaya
1.wby_-_A_Prayer_On_Going_Into_My_House
1.wby_-_Are_You_Content?
1.wby_-_Beautiful_Lofty_Things
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Ephemera
1.wby_-_I_Am_Of_Ireland
1.wby_-_In_Memory_Of_Alfred_Pollexfen
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_John_Kinsellas_Lament_For_Mr._Mary_Moore
1.wby_-_King_And_No_King
1.wby_-_Mohini_Chatterjee
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_No_Second_Troy
1.wby_-_Now_as_at_all_times
1.wby_-_September_1913
1.wby_-_Supernatural_Songs
1.wby_-_The_Ballad_Of_Father_Gilligan
1.wby_-_The_Ballad_Of_Moll_Magee
1.wby_-_The_Countess_Cathleen_In_Paradise
1.wby_-_The_Dedication_To_A_Book_Of_Stories_Selected_From_The_Irish_Novelists
1.wby_-_The_Fairy_Pendant
1.wby_-_The_Falling_Of_The_Leaves
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Magi
1.wby_-_The_Man_Who_Dreamed_Of_Faeryland
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Rose_Of_The_World
1.wby_-_The_Seven_Sages
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Song_Of_The_Happy_Shepherd
1.wby_-_The_Statues
1.wby_-_The_Three_Beggars
1.wby_-_The_Tower
1.wby_-_The_Two_Kings
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_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.wby_-_Tom_The_Lunatic
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.wby_-_Vacillation
1.wby_-_Wisdom
1.wby_-_Words
1.whitman_-_A_March_In_The_Ranks,_Hard-prest
1.whitman_-_American_Feuillage
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
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_-_Assurances
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_Camps_Of_Green
1.whitman_-_Carol_Of_Words
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Europe,_The_72d_And_73d_Years_Of_These_States
1.whitman_-_From_Far_Dakotas_Canons
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_I_Saw_In_Louisiana_A_Live_Oak_Growing
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Me_Imperturbe
1.whitman_-_No_Labor-Saving_Machine
1.whitman_-_Not_The_Pilot
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Over_The_Carnage
1.whitman_-_Passage_To_India
1.whitman_-_Poems_Of_Joys
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Rise,_O_Days
1.whitman_-_Salut_Au_Monde
1.whitman_-_Says
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sea-Shore_Memories
1.whitman_-_So_Far_And_So_Far,_And_On_Toward_The_End
1.whitman_-_So_Long
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_IV
1.whitman_-_Song_Of_Myself-_L
1.whitman_-_Song_Of_Myself-_XLVI
1.whitman_-_Song_Of_Myself-_XX
1.whitman_-_Song_Of_Myself-_XXXIII
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_-_Starting_From_Paumanok
1.whitman_-_States!
1.whitman_-_The_Centerarians_Story
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_To_Old_Age
1.whitman_-_Virginia--The_West
1.whitman_-_Warble_Of_Lilac-Time
1.whitman_-_Washingtons_Monument,_February,_1885
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.wh_-_Ten_thousand_flowers_in_spring,_the_moon_in_autumn
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
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_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4_-_Trippers_and_askers_surround_me
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_A_Gravestone_Upon_The_Floor_In_The_Cloisters_Of_Worcester_Cathedral
1.ww_-_An_Evening_Walk
1.ww_-_A_Prophecy._February_1807
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_British_Freedom
1.ww_-_Characteristics_Of_A_Child_Three_Years_Old
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_Near_Calais,_On_The_Road_Leading_To_Ardres,_August_7,_1802
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Even_As_A_Dragons_Eye_That_Feels_The_Stress
1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg
1.ww_-_Feelings_of_A_French_Royalist,_On_The_Disinterment_Of_The_Remains_Of_The_Duke_DEnghien
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_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hart-Leap_Well
1.ww_-_Hoffer
1.ww_-_I_Know_an_Aged_Man_Constrained_to_Dwell
1.ww_-_Influence_of_Natural_Objects
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_I_Travelled_among_Unknown_Men
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Mark_The_Concentrated_Hazels_That_Enclose
1.ww_-_Maternal_Grief
1.ww_-_Memorials_Of_A_Tour_In_Scotland
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-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_November,_1806
1.ww_-_Nutting
1.ww_-_Occasioned_By_The_Battle_Of_Waterloo_February_1816
1.ww_-_October_1803
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_On_the_Departure_of_Sir_Walter_Scott_from_Abbotsford
1.ww_-_On_The_Same_Occasion
1.ww_-_Power_Of_Music
1.ww_-_Resolution_And_Independence
1.ww_-_Ruth
1.ww_-_Scorn_Not_The_Sonnet
1.ww_-_Siege_Of_Vienna_Raised_By_Jihn_Sobieski
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_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Stray_Pleasures
1.ww_-_The_Brothers
1.ww_-_The_Complaint_Of_A_Forsaken_Indian_Woman
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_Fary_Chasm
1.ww_-_The_Forsaken
1.ww_-_The_French_Army_In_Russia,_1812-13
1.ww_-_The_Idiot_Boy
1.ww_-_The_Kitten_And_Falling_Leaves
1.ww_-_The_Longest_Day
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Oak_And_The_Broom
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Primrose_of_the_Rock
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_There_Is_A_Bondage_Worse,_Far_Worse,_To_Bear
1.ww_-_The_Sailor's_Mother
1.ww_-_The_Simplon_Pass
1.ww_-_The_Solitary_Reaper
1.ww_-_The_Sonnet_Ii
1.ww_-_The_Thorn
1.ww_-_The_Virgin
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_To_A_Butterfly_(2)
1.ww_-_To_A_Distant_Friend
1.ww_-_To_a_Sky-Lark
1.ww_-_To_Joanna
1.ww_-_To_Mary
1.ww_-_To_M.H.
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Cuckoo
1.ww_-_To_The_Same_Flower
1.ww_-_To_The_Same_(John_Dyer)
1.ww_-_Troilus_And_Cresida
1.ww_-_Vaudracour_And_Julia
1.ww_-_Vernal_Ode
1.ww_-_View_From_The_Top_Of_Black_Comb
1.ww_-_Waldenses
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
1.ww_-_Written_In_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
1.ww_-_Yarrow_Unvisited
1.ww_-_Yarrow_Visited
1.ww_-_Yes,_It_Was_The_Mountain_Echo
1.ww_-_Yew-Trees
1.yb_-_Clinging_to_the_bell
1.yb_-_In_a_bitter_wind
1.yb_-_The_late_evening_crow
1.yb_-_This_cold_winter_night
1.ym_-_Wrapped,_surrounded_by_ten_thousand_mountains
1.yt_-_The_Supreme_Being_is_the_Dakini_Queen_of_the_Lake_of_Awareness!
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_-_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_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_The_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_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_Yoga
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_Renunciation
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_Place
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Blessings
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_ON_THE_RABBLE
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Revelation_and_the_Christian_Phenomenon
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.09_-_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_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
2.1.02_-_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_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_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Position_of_The_Sefirot
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
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
2.1.4.5_-_Tests
2.14_-_AT_RAMS_HOUSE
2.14_-_Faith
2.14_-_On_Movements
2.14_-_ON_THE_LAND_OF_EDUCATION
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
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
2.16_-_Oneness
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_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_-_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
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
22.05_-_On_The_Brink(2)
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
2.20_-_Nov-Dec_1939
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_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
2.2.2.01_-_The_Author_of_the_Bhagavad_Gita
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_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
2.23_-_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
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.27_-_The_Two_Types_of_Unions
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.28_-_The_Two_Feminine_Polarities__Leah_and_Rachel
2.2.9.02_-_Plato
2.3.01_-_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
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.1.06_-_Opening_to_the_Force
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
2.3.1.09_-_Inspiration_and_Understanding
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
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
2.31_-_The_Elevation_Attained_Through_Sabbath
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02_-_Bhakti,_Devotion,_Worship
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.02_-_HYMN_TO_DAWN
26.07_-_Dhammapada
26.08_-_Charyapda
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.03_-_The_Great_Holocaust_-_Chhinnamasta
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
29.09_-_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_-_Sincerity
3.01_-_THE_BIRTH_OF_THOUGHT
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_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Formula_of_ALHIM
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
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_Formula_of_The_Neophyte
3.06_-_The_Sage
3.06_-_Thought-Forms_and_the_Human_Aura
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
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_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
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
3.1.04_-_Reminiscence
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
31.07_-_Shyamakanta
31.08_-_The_Unity_of_India
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
31.10_-_East_and_West
3.11_-_Epilogue
3.11_-_Of_Our_Lady_Babalon
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.23_-_The_Rishi
3.1.24_-_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
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.03_-_To_the_Ganges
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_Suddenly_out_from_the_wonderful_East
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.05_-_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
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
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
34.02_-_Hymn_To_All-Gods
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
34.07_-_The_Bride_of_Brahman
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
3.4.1.07_-_Reading_and_Real_Knowledge
3.4.1.08_-_Novel-Reading_and_Sadhana
3.4.1.11_-_Language-Study_and_Yoga
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2.04_-_Dance_and_Sadhana
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3.5.02_-_Thoughts_and_Glimpses
3.5.03_-_Reason_and_Society
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
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)
37.07_-_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
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
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
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_INTRODUCTION
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
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_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.09_-_THE_SHADOW
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_AT_NOON
4.10_-_The_Elements_of_Perfection
4.1.1.04_-_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_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.03_-_The_Psychic_Deep_Within
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.06_-_Living_in_the_Psychic
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.05_-_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
4.2.3.04_-_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
4.2.4.04_-_The_Psychic_Fire_and_Some_Inner_Visions
4.2.4.06_-_Agni_and_the_Psychic_Fire
4.2.4.09_-_Psychic_Tears_or_Weeping
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
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.08_-_Overmind_Experiences
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.02_-_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
4.4.2.01_-_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
4.4.2.06_-_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
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.43_-_Chapter_Three
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.05_-_The_Descent_of_Force_or_Power
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
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_Message
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.02_-_Two_Parallel_Movements
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_Three_Dreams
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_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_-_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
5.2.03_-_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_-_SELF-KNOWLEDGE
6.07_-_Myself_and_My_Creed
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.03_-_The_Heart
7.06_-_The_Body_(the_Physical)
7.06_-_The_Simple_Life
7.07_-_The_Subconscient
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.11_-_Building_and_Destroying
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.5.21_-_The_Pilgrim_of_the_Night
7.5.28_-_The_Greater_Plan
7.5.59_-_The_Hill-top_Temple
7.6.01_-_Symbol_Moon
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
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
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS2
DS3
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09a_-_Of_Suicide.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
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_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.02_-_Of_the_Nature_of_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_04.07_-_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_05.05_-_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
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
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
P.11_-_MAGICAL_WEAPONS
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1909_06_18
r1909_06_19
r1911_02_09
r1912_01_13
r1912_01_14
r1912_01_14a
r1912_01_15
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r1912_01_17
r1912_01_18
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r1913_02_13
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r1913_04_01
r1913_04_12
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r1913_06_04
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r1913_06_07
r1913_06_09
r1913_06_11
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r1914_05_31
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Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
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_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_(short_story)
The_Circular_Ruins
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Philippians
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_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_Hidden_Words_text
The_Immortal
The_Last_Question
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Pythagorean_Sentences_of_Demophilus
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
The_Theologians
The_Waiting
The_Wall_and_the_BOoks
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

SIMILAR TITLES
2.11 - The Kingdoms and Godheads of the Greater Mind (summary)
4-1 - The Birth and Childhood of the Flame (summary)
4-2 - The Growth of the Flame (summary)
An Arrow to the Heart A Commentary on the Heart Sutra
ary
Arya
Auroville dictionary of Sri Aurobindos terms
Book of Imaginary Beings
Buddhahood in This Life The Great Commentary by Vimalamitra
Buddhahood Without Meditation A Visionary Account Known as Refining One's Perception
Choosing Simplicity A Commentary On The Bhikshuni Pratimoksha
coursehero Thus Spoke Zarathustra Summary
dharmapedia TLD Summary
dictionary
Enlightened Courage A Commentary on the Seven Point Mind Training
Entrance To The Great Perfection A Guide To The Dzogchen Preliminary Practices
Gary Gygax
Glossary of Sanskrit Terms
Hail Mary
Hutch TLD Summary
Hutch TSOY Summary
Infinite Library
Introduction To The Middle Way Chandrakirti's Madhyamakavatara with Commentary by Dzongsar Jamyang Khyentse Rinpoche
Liber 6 - Elementary instructions on Qabbalah
Library
Library Genesis
Library Science
magical diary
Mary Shelley
Military
necessary
No Boundary
ordinary men
Parting From The Four Attachments A Commentary On Jetsun Drakpa Gyaltsen's Song Of Experience On Mind Training And The View
Practical Ethics and Profound Emptiness A Commentary on Nagarjuna's Precious Garland
primary
Rosary
Sanctuary
sparknotes Thus Spoke Zarathustra Summary
summary
the Adversary
The Foundation of Buddhist Practice (The Library of Wisdom and Compassion Book 2)
The Library (books)
the Library (books)
The Library of All-Knowledge
the Library of All-Knowledge
the Library of the Omega Era
The Nag Hammadi Library
The Nectar of Manjushri's Speech A Detailed Commentary on Shantideva's Way of the Bodhisattva
Thomas Cleary
Tilopa's Mahamudra Upadesha The Gangama Instructions with Commentary
Treasure Trove of Scriptural Transmission A Commentary on the Precious Treasury of the Basic Space of Phenomena
Unnecessary

DEFINITIONS


TERMS STARTING WITH

Aryabhata (Sanskrit) Āryabhaṭa An ancient Hindu writer on algebra and astronomy, born in Kusuma-Pura (modern Patma). His most famous astrological work is the Arya-Siddhanta. “The earliest Hindu algebraic and astronomer with the exception of Asura-Maya” (TG 32).

Aryabodhisattva. (T. byang chub sems dpa' 'phags pa). In Sanskrit, superior bodhisattva, a bodhisattva who has achieved either the path of vision (DARsANAMARGA) or the path of cultivation (BHAVANAMARGA).

Aryachatta. See ARYABHATTA

Arya-Dasa (Sanskrit) Ārya-Dāsa [from ārya noble + dāsa man of knowledge, barbarian, slave, servitor] A great sage and arhat of the Mahasamghika school (cf TG 32).

Aryadeva. (T. 'Phags pa lha; C. Tipo; J. Daiba; K. Cheba 提婆). While traditional sources are often ambiguous, scholars have identified two Aryadevas. The first Aryadeva (c. 170-270 CE) was an important Indian philosopher, proponent of MADHYAMAKA philosophy, and a direct disciple of the Madhyamaka master NAGARJUNA. According to traditional accounts, he was born to a royal family in Sri Lanka. Renouncing the throne at the time of his maturity, he instead sought monastic ordination and met NAgArjuna at PAtALIPUTRA. After his teacher's death, Aryadeva became active at the monastic university of NALANDA, where he is said to have debated and defeated numerous brahmanic adherents, eventually converting them to Buddhism. He is the author of the influential work CATUḤsATAKA ("The Four Hundred"). He is also said to be the author of the *sATAsASTRA (C. BAI LUN), or "The Hundred Treatise," counted as one of the "three treatises" of the SAN LUN ZONG of Chinese Buddhism, together with the Zhong lun ("Middle Treatise," i.e., MuLAMADHYAMAKAKARIKA) and SHI'ERMEN LUN ("Twelve [Chapter] Treatise"), both attributed to NAgArjuna. The *satasAstra is not extant in Sanskrit or Tibetan, but is preserved only in Chinese. ¶ The second Aryadeva [alt. AryadevapAda; d.u.] trained in yogic practices under the tantric master NAgArjuna at NAlandA. In the Tibetan tradition, this Aryadeva is remembered for his great tantric accomplishments, and is counted among the eighty-four MAHASIDDHAs under the name Karnari or Kanheri. His important tantric works include the CaryAmelapakapradīpa ("Lamp that Integrates the Practices") and Cittavisuddhiprakarana [alt. CittAvaranavisuddhiprakarana] ("Explanation of Mental Purity").

Aryadharma: Religion of the Indo-Aryans; Vedic region.

Aryaman-Bhaga ::: the combination of Aryaman and Bhaga, "the Aspirer" and "the Enjoyer", in which the power of Aryaman is "the effective term of the self-discovering and self-seizing movement by which Being and Consciousness realise themselves as Bliss".

Aryaman (Sanskrit) Aryaman The chief of the pitris or manes, one of the principle adityas (solar divinities) commonly invoked in conjunction with Varuna and Mitra. The Milky Way is called Aryamanah panthah (Aryaman’s path); and Aryaman is said to preside over one of the lunar mansions (nakshatra uttaraphalguni). As a masculine noun, bosom friend, companion.

Aryaman ::: "the Aspirer", a Vedic god, one of the Four who represent the "working of the Truth in the human mind and temperament"; he is "the deity of the human journey" who "sums up in himself the whole aspiration and movement of man in a continual self-enlargement and . self-transcendence to his divine perfection", bringing to this movement a "mighty strength and perfectly-guided happy inner upsurging".

Aryaman ::: [Ved.]: the Aspirer; the aspiring power and action of the Truth; the Force of sacrifice, aspiration, battle, journey towards perfection and light and celestial bliss by which the path is created, travelled, pursued beyond all resistance and obscuration to its luminous and happy goal. [Later]: the chief of the Fathers [pitrs]. ::: Aryama [nominative]

AryamArga. (P. ariyamagga; T. 'phags lam; C. shengdao; J. shodo; K. songdo 聖道). In Sanskrit, "noble path"; the path of vision (DARsANAMARGA), of cultivation (BHAVANAMARGA), and of the adept who has nothing more to learn (AsAIKsAMARGA), in either the mainstream or MAHAYANA traditions. On these three paths, the practitioner becomes a noble person (ARYA) as a result of a direct perception of the truth. The paths of the stream-enterer (SROTAAPANNA), once-returner (SAKṚDAGAMIN), and nonreturner (ANAGAMIN) would all be classified as noble paths. See also ARYAstAnGAMARGA.

AryamArgaphala. (P. ariyamaggaphala; T. 'phags lam gyi 'bras bu; C. shengdaoguo; J. shodoka; K. songdo kwa 聖道果). In Sanskrit, "noble path and fruit"; the four supramundane (LOKOTTARA) paths (MARGA) and the four supramundane fruitions (PHALA) that mark the attainment of sanctity (ARYA). Attainment of the path refers to the first moment of entering into or becoming a candidate (pratipannaka) for any of the four stages of sanctity; viz., stream-enterer (SROTAAPANNA), once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and worthy one (ARHAT). During this initial moment of path attainment, the mind takes the nirvAna element (NIRVAnADHATU) as its object. Path attainment is brought about by insight (VIPAsYANA) into the three universal marks (TRILAKsAnA) of existence that characterize all phenomena: impermanence (ANITYA), suffering (DUḤKHA), and nonself (ANATMAN). Attainment of the fruit refers to the moments of consciousness that immediately follow attainment of the path. Attainment of any of the four paths occurs only once, while attainment of the fruit can be repeated indefinitely during a lifetime, depending on the circumstances. It is said that, by virtue of attaining the path, one "becomes" free in stages of the ten fetters (SAMYOJANA) that bind one to the cycle of rebirth, and, by virtue of attaining the fruit, one "is" free from the fetters. The ten fetters that are put aside in stages are (1) belief in the existence of a self (ATMAN) in relation to the body (SATKAYADṚstI; P. sakkAyaditthi); (2) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA; P. sīlabbataparAmAsa) as a means of salvation; (3) doubt about the efficacy of the path (VICIKITSA; P. vicikicchA); (4) sensual craving (KAMACCHANDA); (5) malice (VYAPADA); (6) craving for existence as a divinity in the realm of subtle materiality (RuPARAGA); (7) craving for existence as a divinity in the immaterial realm (ARuPYARAGA; P. aruparAga); (8) pride (MANA); (9) restlessness (AUDDHATYA; P. uddhacca); and (10) ignorance (AVIDYA; P. avijjA). See also sRAMAnYAPHALA.

Aryan ::: A 19th-century linguistics term used to describe the Indo-European languages. The term was subsequently perverted to refer to the people who spoke those languages, which the Nazis deemed superior to those people who spoke Semitic languages. Thus, Aryan came to describe people of "proven" non-Jewish and purely Teutonic "racial" background.

Aryan Doctrine Used by Subba Row to designate the foundation doctrine from which were derived the Sankhya and Yoga philosophies, and other ancient Hindu systems of thought (Theosophist 3:93).

Aryanization ::: The expropriation of Jewish businesses, enterprises and property, by German authorities and their transfer to “aryan” ownership or control.

Aryan ::: see arya

Aryans. See ARYA

Aryan: The fifth root race (q.v.) in esoteric philosophy.

Arya. (P. ariya; T. 'phags pa; C. sheng; J. sho; K. song 聖). In Sanskrit, "noble" or "superior." A term appropriated by the Buddhists from earlier Indian culture to refer to its saints and used technically to denote a person who has directly perceived reality and has become a "noble one." In the fourfold path structure of the mainstream schools, an Arya is a person who has achieved at least the first level of sanctity, that of stream-enterer (SROTAAPANNA), or above. In the fivefold path system, an Arya is one who has achieved at least the path of vision (DARsANAMARGA), or above. The SARVASTIVADA (e.g., ABHIDHARMAKOsABHAsYA) and THERAVADA (e.g., VISUDDHIMAGGA) schools of mainstream Buddhism both recognize seven types of noble ones (Arya, P. ariya). In e.g., the VISUDDHIMAGGA, these are listed in order of their intellectual superiority as (1) follower of faith (P. saddhAnusAri; S. sRADDHANUSARIN); (2) follower of the dharma (P. dhammAnusAri; S. DHARMANUSARIN); (3) one who is freed by faith (P. saddhAvimutta; S. sRADDHAVIMUKTA); (4) one who has formed right view (P. ditthippatta; S. DṚstIPRAPTA), by developing both faith and knowledge; (5) one who has bodily testimony (P. kAyasakkhi; S. KAYASAKsIN), viz., through the temporary suspension of mentality in the equipoise of cessation (NIRODHASAMAPATTI); (6) one who is freed by wisdom (P. paNNAvimutta; S. PRAJNAVIMUKTA), by freeing oneself through analysis; and (7) one who is freed both ways (P. ubhatobhAgavimutta; S. UBHAYATOBHAGAVIMUKTA), by freeing oneself through both meditative absorption (P. jhAna; S. DHYANA) and wisdom (P. paNNA; S. PRAJNA). In the AbhidharmakosabhAsya, the seven types of Arya beings are presented in a slightly different manner, together with the list of eight noble persons (ARYAPUDGALA) based on candidates for (pratipannika) and those who have reached the result of (phalastha) stream-enterer (srotaApanna), once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and ARHAT; these are again further expanded into a list of twenty members of the Arya VIMsATIPRABHEDASAMGHA and in MahAyAna explanations into forty-eight or more ARYABODHISATTVAs. The Chinese character sheng, used to render this term in East Asia, has a long indigenous history and several local meanings; see, for example, the Japanese vernacular equivalent HIJIRI. It is also the name of one of two Indian esoteric GUHYASAMAJATANTRA traditions, receiving its name from Arya NAgArjuna, the author of the PANCAKRAMA.

Aryapudgala. (P. ariyapuggala; T. 'phags pa'i gang zag; C. xiansheng; J. kenjo; K. hyonsong 賢聖). In Sanskrit, "noble person"; an epithet given to enlightened beings, i.e., those who have reached at least the path of vision (DARsANAMARGA). There is a well-known list of four types of noble persons, from stream-enterer (SROTAAPANNA) to once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and worthy one (ARHAT). This list is then subdivided into eight types or grades of noble persons according to their respective attainment of the paths and fruits of the noble path (ARYAMARGAPHALA). These are (1) the person who has entered the path of stream-enterer (SROTAAPANNAPHALAPRATIPANNAKA); (2) the person who abides in the fruit of stream-enterer (SROTAAPANNAPHALASTHA); (3) the person who has entered the path of once-returner (SAKṚDAGAMIPHALAPRATIPANNAKA); (4) the person who abides in the fruit of once-returner (SAKṚDAGAMIPHALASTHA); (5) the person who has entered the path of nonreturner (ANAGAMIPHALAPRATIPANNAKA); (6) the person who abides in the fruit of nonreturner (ANAGAMIPHALASTHA); (7) the person who has entered the path of a worthy one (ARHATPRATIPANNAKA); and (8) the person who has attained that fruition and become a worthy one (arhat). In some treatments, this list is presented together with a list of seven types of noble ones (ARYA) in order of intellectual superiority. By attaining the path and fruit of stream-entry, that is, by becoming a srotaApanna, a person becomes free of the first three of the ten fetters (SAMYOJANA) that bind one to the cycle of rebirth: namely, (1) belief in the existence of a perduring self in relation to the body (SATKAYADṚstI, P. sakkAyaditthi); (2) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA, P. sīlabbataparAmAsa) as a means of salvation; and (3) skeptical doubt (VICIKITSA, P. vicikicchA) about the efficacy of the path. By attaining the path and fruit of once-returning, i.e., becoming a sakṛdAgAmin, a person in addition severely weakens the effects of the fourth and fifth fetters, namely, (4) sensual craving (KAMACCHANDA) and (5) malice (VYAPADA). By attaining the path and fruit of nonreturning, i.e., becoming an anAgAmin, a person is completely freed of the first five fetters. Finally, by attaining the path and fruit of a worthy one and becoming an arhat, a person is additionally freed of the last five of the ten fetters: (6) craving for existence as a divinity (DEVA) in the realm of subtle materiality (RuPARAGA); (7) craving for existence as a divinity in the immaterial realm (ARuPYARAGA; P. aruparAga); (8) pride (MANA); (9) restlessness (AUDDHATYA, P. uddhacca); and (10) ignorance (AVIDYA, P. avijjA).

Arya Samaj (Sanskrit) Ārya Samāja A movement started in India during the 19th century by Swami Dayanand Sarasvati in order to lead his countrymen back to the pristine purity of their Vedic religion, although under the form of a theistic philosophy, and to free them from the degenerations and demoralizations of the orthodox Brahmanism of the time. It was affiliated for a short time with the Theosophical Society, but the union was soon dissolved because it became evident that the Samaj was not in harmony with the universality of the aims and purposes of the Theosophical Society as had previously been understood. The Samaj gradually spread throughout Northern India to the extent of two or three hundred branches.

AryasaMgha. (P. ariyasangha; T. 'phags pa'i dge 'dun; C. shengseng; J. shoso; K. songsŭng 聖僧). "Noble community" or "community of noble ones"; the community of followers of the Buddha who are noble persons (ARYAPUDGALA). There are eight types or grades of noble persons according to their respective attainment of the paths and fruits of the noble path (ARYAMARGAPHALA). These are (1) the person who has entered the path of stream-enterer (SROTAAPANNAPHALAPRATIPANNAKA); (2) the person who abides in the fruit of stream-enterer (SROTAAPANNAPHALASTHA); (3) the person who has entered the path of once-returner (SAKṚDAGAMIPHALAPRATIPANNAKA); (4) the person who abides in the fruit of once-returner (SAKṚDAGAMIPHALASTHA); (5) the person who has entered the path of nonreturner (ANAGAMIPHALAPRATIPANNAKA); (6) the person who abides in the fruit of nonreturner (ANAGAMIPHALASTHA); (7) the person who has entered the path of a worthy one (ARHATPRATIPANNAKA); and (8) the person who has attained the fruit of a worthy one (ARHAT) (see also VIMsATIPRABHEDASAMGHA). These eight persons are said to constitute the "SAMGHA jewel" among the three jewels (RATNATRAYA) to which Buddhists go for refuge (sARAnA).

Aryasangha (Sanskrit) Āryasaṃgha Founder of the first Yogacharya school, a direct disciple of Gautama Buddha; also a sage who lived in about the 5th or 6th century, who mixed Tantric worship with the Yogacharya system. The followers of the latter “claimed that he was the same Aryasangha, that had been a follower of Sakyamuni, and that he was 1,000 years old. Internal evidence alone is sufficient to show that the works written by him and translated about the year 600 of our era, works full of Tantra worship, ritualism, and tenets followed now considerably by the ‘red-cap’ sects in Sikhim, Bhutan, and Little Tibet, cannot be the same as the lofty system of the early Yogacharya school of pure Buddhism, which is neither northern or southern, but absolutely esoteric. Though none of the genuine Yogacharya books (the Narjol chodpa) have ever been made public or marketable, yet one finds in the Yogacharya Bhumi Shastra of the pseudo-Aryasangha a great deal from the older system, into the tenets of which he may have been initiated. It is, however, so mixed up with Sivaism and Tantrika magic and superstitions, that the work defeats its own end, notwithstanding its remarkable dialectical subtilty” (TG 323).

Arya (Sanskrit) Ārya [from the verbal root ṛ to rise, tend upward] Holy, hallowed, highly evolved or especially trained; a title of the Hindu rishis. Originally a term of ethical as well as intellectual and spiritual excellence, belonging to those who had completely mastered the aryasatyani (holy truths) and who had entered upon the aryamarga (path leading to moksha or nirvana). It was originally applicable only to the initiates or adepts of the ancient Aryan peoples, but today Aryan has become the name of a race of the human family in its various branches. All ancient peoples had their own term for initiates or adepts, as for instance among the ancient Hebrews the generic name Israel, or Sons of Israel.

Aryasatyani: The Four Noble Truths (q.v.) taught by Gautama Buddha.

Aryasatya (Sanskrit) Āryasatya [from ārya holy, noble from the verbal root ṛ to move, arise, attain + satya true, real from the verbal root as to be] Noble truth; in the plural, the four great truths of Buddhism — chatvari aryasatyani (Pali, chattari ariyasachchani): 1) duhkha — life is suffering; 2) samudaya — origin, cause, craving, egoistic desire (tanha) is the cause of suffering; 3) nirodha — destruction, extinction of desire brings cessation of suffering; and 4) aryashtangamarga — the eightfold path leads to extinction of suffering. See also ARIYASACHCHA (for Pali equivalents)

Aryashtangamarga (Sanskrit) Āryāṣṭāṅgamārga [from ārya holy, noble + aṣṭa eight + aṅga limb, division + mārga path, way from the verbal root mṛg to seek, strive to attain, investigate] Holy eight-limbed way; in Buddhism the Noble Eightfold Path enunciated by Gautama Buddha as the fourth of the Four Noble Truths (chattari aryasatyani). Consistent practice of aryashtangamarga leads the disciple ultimately to perfect wisdom, love, and liberation from samsara (the round of repetitive births and deaths). The Eightfold Path is enumerated as: 1) samyagdrishti (right insight); 2) samyaksamkalpa (right resolve); 3) samyagvach (right speech); 4) samyakkarmantra (right action); 5) samyagajiva (right living); 6) samyagvyayama (right exertion); 7) samyaksmriti (right recollection); and 8) samyaksamadhi (right concentration). See also ARIYA ATTHANGIKA MAGGA (for Pali equivalents)

AryAstAngamArga. (P. ariyAtthangikamagga; T. 'phags lam yan lag brgyad; C. bazhengdao; J. hasshodo; K. p'alchongdo 八正道). In Sanskrit, "noble eightfold path"; the path (MARGA) that brings an end to the causes of suffering (DUḤKHA); the fourth of the FOUR NOBLE TRUTHS (catvAry AryasatyAni). This formulation of the Buddhist path to enlightenment appears in what is regarded as the Buddha's first sermon after his enlightenment, the "Setting Forth the Wheel of Dharma" (DHARMACAKRAPRAVARTANASuTRA), in which he sets forth a middle way (MADHYAMAPRATIPAD) between the extremes of asceticism and sensual indulgence. That middle way, he says, is the eightfold path, which, like the four truths, he calls "noble" (ARYA); the term is therefore commonly rendered as "noble eightfold path." However, as in the case of the four noble truths, what is noble is not the path but those who follow it, so the compound might be more accurately translated as "eightfold path of the [spiritually] noble." Later in the same sermon, the Buddha sets forth the four noble truths and identifies the fourth truth, the truth of the path, with the eightfold path. The noble eightfold path is comprised of (1) right views (SAMYAGDṚstI; P. sammAditthi), which involve an accurate understanding of the true nature of things, specifically the four noble truths; (2) right intention (SAMYAKSAMKALPA; P. sammAsankappa), which means avoiding thoughts of attachment, hatred, and harmful intent and promoting loving-kindness and nonviolence; (3) right speech (SAMYAGVAC; P. sammAvAcA), which means refraining from verbal misdeeds, such as lying, backbiting and slander, harsh speech and abusive language, and frivolous speech and gossip; (4) right action or right conduct (SAMYAKKARMANTA; P. sammAkammanta), which is refraining from physical misdeeds, such as killing, stealing, and sexual misconduct; (5) right livelihood (SAMYAGAJĪVA; P. sammAjīva), which entails avoiding trades that directly or indirectly harm others, such as selling slaves, selling weapons, selling animals for slaughter, dealing in intoxicants or poisons, or engaging in fortune-telling and divination; (6) right effort (SAMYAGVYAYAMA; P. sammAvAyAma), which is defined as abandoning unwholesome states of mind that have already arisen, preventing unwholesome states that have yet to arise, sustaining wholesome states that have already arisen, and developing wholesome states that have yet to arise; (7) right mindfulness (SAMYAKSMṚTI; P. sammAsati), which means to maintain awareness of the four foundations of mindfulness (SMṚTYUPASTHANA), viz., body, physical sensations, the mind, and phenomena; and (8) right concentration (SAMYAKSAMADHI; P. sammAsamAdhi), which is one pointedness of mind. ¶ The noble eightfold path receives less discussion in Buddhist literature than do the four noble truths (of which they are, after all, a constituent). Indeed, in later formulations, the eight factors are presented not so much as a prescription for behavior but as eight qualities that are present in the mind of a person who has understood NIRVAnA. The eightfold path may be reduced to a simpler, and more widely used, threefold schema of the path that comprises the "three trainings" (TRIsIKsA) or "higher trainings" (adhisiksA) in morality (sĪLA; P. sīla; see ADHIsĪLAsIKsA), concentration (SAMADHI, see ADHISAMADHIsIKsA), and wisdom (PRAJNA; P. paNNA; see ADHIPRAJNAsIKsA). In this schema, (1) right views and (2) right intention are subsumed under the training in higher wisdom (adhiprajNAsiksA); (3) right speech, (4) right conduct, and (5) right livelihood are subsumed under higher morality (adhisīlasiksA); and (6) right effort, (7) right mindfulness, and (8) right concentration are subsumed under higher concentration (adhisamAdhisiksA). According to the MADHYANTAVIBHAGA, a MAHAYANA work attributed to MAITREYANATHA, the eightfold noble path comprises the last set of eight of the thirty-seven constituents of enlightenment (BODHIPAKsIKADHARMA), where enlightenment (BODHI) is the complete, nonconceptual awakening achieved during the path of vision (DARsANAMARGA). After that vision, following the same pattern as the Buddha, right view is the perfect understanding of the vision, and right intention is the articulation of the vision that motivates the teaching of it. Right mindfulness, right effort, and right concentration correspond respectively to the four types of mindfulness (SMṚTYUPASTHANA), four efforts (PRAHAnA), and four ṚDDHIPADA ("legs of miraculous attainments," i.e., samAdhi) when they are perfect or right (samyak), after the vision of the four noble truths.

AryavaMsa. (P. ariyavaMsa; T. 'phags pa'i rigs; C. shengzhong; J. shoshu; K. songjong 聖種). In Sanskrit, "[attitudes of] the noble lineage." A list of four such attitudes commonly appears in the literature: contentment with robes, food, and beds, and devotion to the way of liberation. In MAHAYANA literature, the meaning of lineage changes, and the word GOTRA or DHATU is used in place of vaMsa.

Aryavarta (Sanskrit) Āryāvarta Abode of the noble or excellent ones or the sacred land of the Aryans; the ancient name for northern and central India. It extended from the eastern to the western sea and was bounded on the north and south by the Himalaya and Vindhya mountains respectively.

Aryavarta: The tract in Northern India, occupied the Indo-Aryans in the early stage for their expansion.

arya. :::adorable person

arya ::: an aspiring soul, one who rises to the noble aspiration and who does the great labour as an offering in order to arrive at the good and the bliss. [Ved.] ::: aryah [nominative]

arya (Aryan) ::: the good and noble man; the fighter; he who strives and overcomes all outside him and within him that stands opposed to the human advance; he who does the work of sacrifice, finds the sacred word of illumination, desires the gods and increases them and is increased by them into the largeness of the true existence; he is the warrior of the light and the traveller to the Truth.

aryabhumi ::: [the country of the arya, India], the Sacred Land.

aryah ::: see under arya

aryam varnam (Arya Varna) ::: [the colour (varna) of the arya]. [Ved.]

aryanize ::: v. t. --> To make Aryan (a language, or in language).

aryan ::: n. --> One of a primitive people supposed to have lived in prehistoric times, in Central Asia, east of the Caspian Sea, and north of the Hindoo Koosh and Paropamisan Mountains, and to have been the stock from which sprang the Hindoo, Persian, Greek, Latin, Celtic, Teutonic, Slavonic, and other races; one of that ethnological division of mankind called also Indo-European or Indo-Germanic.
The language of the original Aryans.


arya ::: noble, aspiring; a follower of the ideals of the ancient Indian arya spiritual culture; a superhuman power helping men to realise these ideals.

aryapatnih ::: [those (feminine) ] possessed by the arya; wives of the noble ones.

arya sakti ::: [an Energy of the nature of the arya].

aryavarta ::: [the abode of the arya, India].

ary of Mythology Folklore and Symbols.]

ary of the Deities of All Lands.]

ary scheme of the Egyptians, and in hermetics, the

arytenoid ::: a. --> Ladle-shaped; -- applied to two small cartilages of the larynx, and also to the glands, muscles, etc., connected with them. The cartilages are attached to the cricoid cartilage and connected with the vocal cords.


TERMS ANYWHERE

1. A dog. 2. A domestic dog of any of various breeds commonly used for hunting, characteristically having drooping ears, a short coat, and a deep resonant voice. 3. In literary use the image of the hound is of something that pursues or chases relentlessly.

1. Imagination, caprice, whim, esp. when extravagant and unrestrained. 2. The forming of mental images, esp. wondrous, extravagant or visionary fancy. 3. A mental image, esp. when unreal or fantastic; vision. fantasies.

1. Irregular; varying; not uniform. 2. Not smooth or level; rough, irregular, broken, rugged.

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

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

1. Not wearied, tired, or tired out; also, never becoming weary; indefatigable. 2. Of qualities, actions, conditions, etc.; Marked by absence of abatement; unremitting.

1. Suggested by fancy; imaginary, unreal. 2. Led by fancy rather than by reason and experience; whimsical.

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. ‘The Golden Embryo" in Hindu cosmology; the name given to the golden-hued Egg which floated on the surface of the primeval waters. In time the egg divided into two parts, the golden top half of the shell becoming the heavens and the silver lower half the earth. 2. ‘God imaginative and therefore creative"; the ‘Spirit in the middle or Dream State"; Lord of Dream-Life who takes from the ocean of subconsciously intelligent spiritual being the conscious psychic forces which He materializes or encases in various forms of gross living matter. (Enc. Br.; A)” Glossary and Index of Proper Names in Sri Aurobindo"s Works.

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

aberrations ::: 1. Deviations or divergences from a direct, prescribed, or ordinary course or mode of action, esp. moral or proper.

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

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

abstractions ::: things which have no independent existence, which exist only in idea; visionary and unrealistic.

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

adamant ::: n. 1. Any impenetrably or unyieldingly hard substance. 2. A legendary stone of impenetrable hardness, formerly sometimes identified with the diamond. adj. **3. Unshakeable, inflexible, utterly unyielding. 4. Incapable of being broken, dissolved, or penetrated; immovable, impregnable. adamantine.**

A Dictionary of Words and Terms in Sri Aurobindo"s SavitriLexicon of an Infinite MindNarad (Richard Eggenberger)

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

adversary Kings

:::   *adversary Kings, the

**Adversary.

Adversary ::: “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

adverse ::: acting against or in opposition to, opposing, contrary; antagonistic in purpose or effect; actively hostile.

aerial ::: 1. Having a light and graceful beauty; airy; ethereal; unsubstantial, intangible; hence, immaterial, ideal, imaginary. 2. Biol. Growing in the air.

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

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

alacananda ::: "One of the four head streams of the river Ganga in the Himalayas. According to the Vaishnavas it is the terrestrial Ganga which Shiva received upon his head as it fell from heaven. The famous shrine of Badrinath is situated on the banks of this stream. (Dow.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works

". . . a limited consciousness growing out of nescience is the source of error, a personal attachment to the limitation and the error born of it the source of falsity, a wrong consciousness governed by the life-ego the source of evil. But it is evident that their relative existence is only a phenomenon thrown up by the cosmic Force in its drive towards evolutionary self-expression.” The Life Divine

“… a limited consciousness growing out of nescience is the source of error, a personal attachment to the limitation and the error born of it the source of falsity, a wrong consciousness governed by the life-ego the source of evil. But it is evident that their relative existence is only a phenomenon thrown up by the cosmic Force in its drive towards evolutionary self-expression.” The Life Divine

“All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite’s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit’s potency of presenting to itself the opposites of its own truths of being,—an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves,—but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” The Life Divine

"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

“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

ananke ::: "In Greek mythology, personification of compelling necessity or ultimate fate to which even the gods must yield.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

Ananke ::: “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

anchorites ::: those who have retired to a solitary place for a life of religious seclusion; hermits, recluses.

anniversary ::: the yearly recurrence of the date of a past event, esp. the celebration or commemoration of such a date.

"An OMNIPRESENT Reality is the truth of all life and existence whether absolute or relative, whether corporeal or incorporeal, whether animate or inanimate, whether intelligent or unintelligent; and in all its infinitely varying and even constantly opposed self-expressions, from the contradictions nearest to our ordinary experience to those remotest antinomies which lose themselves on the verges of the Ineffable, the Reality is one and not a sum or concourse. From that all variations begin, in that all variations consist, to that all variations return. All affirmations are denied only to lead to a wider affirmation of the same Reality.” The Life Divine ::: *reality, absolute See **absolute reality**

antagonist ::: one who is opposed to, struggles against, or competes with another; opponent, adversary. antagonists.

"A paradise of the Hindus; the heaven of Vishnu, sometimes described as on Mount Meru, at other times as in the ‘Northern Ocean" of Puranic cosmology.” Glossary and Index of Proper Names in Sri Aurobindo"s Works

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

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

a preliminary statement, especially the introduction to a formal document that serves to explain its purpose.

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

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

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

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

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.

a temple; sanctuary. fanes.

"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

“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

"At first when one begins to see, it is quite usual for the more ill-defined and imprecise figures to last longer while those which are successful, complete, precise in detail and outline are apt to be quite momentary and disappear in an instant. It is only when the subtle vision is well developed that the precise and full seeing lasts for a long time.” Letters on Yoga*

athwart ::: 1. Across from side to side; crosswise or transversely; contrary to the proper or expected course; against; crosswise. 2. Of motion; from side to side.

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

automaton ::: one whose actions are purely involuntary or mechanical; a robot.

availed ::: to be of use, value, or advantage; to have the necessary force to accomplishment something.

average ::: n. 1. A typical amount, rate, degree, etc.; norm. adj. 2. Typical; common; ordinary.

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

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

bacchant ::: n. **1. A priest or votary of Bacchus (the god of wine). 2. A drunken reveller. adj. 3. Inclined to revelry. Bacchant.**

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.

barrier ::: 1. Anything built or serving to bar passage. 2. Anything that restrains or obstructs progress, access. 3. A limit or boundary of any kind. barriers, barrier-breakers.

"Behind this petty instrumental action of the human will there is something vast and powerful and eternal that oversees the trend of the inclination and presses on the turn of the will. There is a total Truth in Nature greater than our individual choice. And in this total Truth, or even beyond and behind it, there is something that determines all results; its presence and secret knowledge keep up steadily in the process of Nature a dynamic, almost automatic perception of the right relations, the varying or persistent necessities, the inevitable steps of the movement. There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” The Synthesis of Yoga*

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*


below the human race in evolutionary development.

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.

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

bird ::: “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

bivouac ("s) ::: a temporary camp with shelters such as tents, as used by soldiers or mountaineers, often unprotected from an enemy.

border ::: n. 1. A part that forms the outer edge of something. 2. The line or frontier area separating political divisions or geographic regions; a boundary. 3. A strip of ground, as that at the edge of a garden or walk, an edging. borders. v. 4. To form the boundary of; be contiguous to. fig. To confine. 5. To lie adjacent to another. bordered.

boundary ::: something that indicates a border or limit, or the border or limit so indicated. boundary"s, boundaries.

bound ::: n. 1. A boundary; a limit. bounds, earth-bounds. *v. *2. To constitute the limit of; contain; enclose. bounds.

bourne ::: 1. A boundary; a limit. 2. A destination; a goal. Also fig. and poetic.

brahma ("s) ::: "Brahma is the nominative; the uninflected form of the word is brahman; it differs from brahman ‘the Eternal" only in gender.” *Glossary of Terms in Sri Aurobindo"s Writings

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.

breast ::: 1. Each of two milk-secreting glandular organs on the chest of a woman; the human mammary gland. 2. The front of the body from the neck to the abdomen; chest. 3. Fig. The seat of the affection and emotion. 4. Fig. A source of nourishment. 5. Something likened to the human breast, as a surface, etc. breasts, breasts".

breath ::: 1. The air inhaled and exhaled in respiration. Also fig. 2. A momentary stirring of air, a slight gust. 3. Spirit or vitality; life. 4. The vapour, heat, or odour of exhaled air. Also fig. **5. A slight suggestion; hint; whisper. Breath,* *breath-fastened.**

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

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

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

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

“But 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

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

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

byways ::: secondary or side path, road or way little travelled (as in the countryside).

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

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.

call ::: “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

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

“Calm is a strong and positive quietude, firm and solid—ordinary quietude is mere negation, simply the absence of disturbance.” Letters on Yoga

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


calvary ::: a hill outside ancient Jerusalem where Jesus was crucified.

camp ::: n. 1. A place where tents, huts, or other temporary shelters are set up, as by soldiers, nomads, or travelers. 2. The people using such shelters. 3. Temporary living quarters for soldiers or prisoners. v. 4. To make or set up a camp. or to live temporarily in or as if in a camp or outdoors. 5. To settle down securely and comfortably; become ensconced. camps, camped.

"Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection.” Essays in Philosophy and Yoga

“Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection.” Essays in Philosophy and Yoga

Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection. Reflections themselves of the Real, they again are reflected in the more concrete workings of our existence. The Supramental Manifestation

chapter ::: an important portion or division of anything, esp. of a book, treatise, or other literary work. chapter"s, Chapters.

choked ::: interfered with the respiration of by compression or obstruction of the larynx or trachea by strangling, smothering; stifling.

circuit ::: 1. The act of following a curved or circular route or one that lies around an object. 2. A complete route or course, esp. one that is curved or circular and begins and ends at the point of departure. 3. The boundary line encompassing an area or object. 4. A regular or accustomed course from place to place. circuits.

circumference ::: the boundary line of a circle; perimeter; figure, area, or object or the area within the boundary.

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

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

code ::: 1. A system of symbols, letters, or words given certain arbitrary meanings, used for transmitting messages requiring secrecy or brevity. 2. A systematic collection of regulations and rules of procedure or conduct. codes.

coeval ::: 1. Of the same era, period or age. 2. A contemporary.

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

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.

commonalty ::: not distinguished by superior or noteworthy characteristics; average; ordinary.

commonness ::: the quality of being commonplace and ordinary; undistinguished.

compendium ::: 1. A brief treatment or account of a subject, esp. an extensive subject; concise treatise. 2. A short, complete summary; an abstract.

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.

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

contrary to fact; false; erroneous.

contrary to one"s will; against one"s wish or desire; reluctantly.

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*


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.

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.

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.

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

cue ::: 1. A hint or suggestion. 2. The part a person is to play; a prescribed or necessary course of action.

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

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

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.

demon ::: “The typal worlds do not change. In his own world a god is always a god, the Asura always an Asura, the demon always a demon. To change they must either migrate into an evolutionary body or else die entirely to themselves that they may be new born into other Nature.” Essays Divine and Human

desolate ::: 1. Uninhabited, laid waste, deserted, without any sign of life, barren. 2. Devoid of inhabitants; deserted. 3. Bereft of friends or hope; sad and forlorn. 4. Wretched or forlorn. 5. Dreary, dismal, gloomy. desolately.

dismal ::: causing gloom or dejection; dreary.

dreamer ::: a person who dreams; a prophet; visionary. Dreamer, dreamer"s.

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

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.

"Each person follows in the world his own line of destiny which is determined by his own nature and actions — the meaning and necessity of what happens in a particular life cannot be understood except in the light of the whole course of many lives. But this can be seen by those who can get beyond the ordinary mind and feelings and see things as a whole, that even errors, misfortunes, calamities are steps in the journey, — the soul gathering experience as it passes through and beyond them until it is ripe for the transition which will carry it beyond these things to a higher consciousness and higher life.” Letters on Yoga*

“Each person follows in the world his own line of destiny which is determined by his own nature and actions—the meaning and necessity of what happens in a particular life cannot be understood except in the light of the whole course of many lives. But this can be seen by those who can get beyond the ordinary mind and feelings and see things as a whole, that even errors, misfortunes, calamities are steps in the journey,—the soul gathering experience as it passes through and beyond them until it is ripe for the transition which will carry it beyond these things to a higher consciousness and higher life.” Letters on Yoga

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.

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

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

elements ::: “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.

embryo ::: 1. Any organism in a developmental stage preceding birth. 2. The beginning or rudimentary stage of anything.

emissary ::: fig. Someone or something sent out as on a mission.

emotion ::: “Emotion itself is not a bad thing; it is a necessary part of the nature, and psychic emotion is one of the most powerful helps to the sadhana. Psychic emotion, bringing tears of love for the Divine or tears of Ananda, ought not to be suppressed: …” Letters on Yoga

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

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

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.

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

ethics ::: “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

evil ::: “… 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

“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

"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

extraordinary, stupendous, barely credible; astonishing.

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

feint ::: a movement made in order to deceive (an adversary). feints.

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

::: "Finally, the mind will come to know the Purusha in the mind as the master of Nature whose sanction is necessary to her movements.” The Synthesis of Yoga

“Finally, the mind will come to know the Purusha in the mind as the master of Nature whose sanction is necessary to her movements.” The Synthesis of Yoga

fixed ::: 1. Securely placed or fastened or set. 2. Set or intent upon something; steadily directed (as of a person"s eyes, mind, etc.). 3. Definitely and permanently placed. 4. Not fluctuating or varying; definite. 5. Coming each year on the same calendar date. 6. Assigned to a definite place, time, etc.

flash ::: n.** 1. A brief, sudden burst of bright light. 2. A sudden thought, insight, inspiration, or vision. 3. A momentary brightness. 4. A very brief moment; instant. flashes, lightening-flash. v. 5. To move or proceed rapidly. 6. To communicate or reveal through flashes. 7. To appear or occur suddenly; come into perception. 8. To cause to flash, as powder by ignition or a sword by waving. flashes, flashed, flashing.**

flatter ::: 1. To compliment excessively and often insincerely, especially in order to win favour. 2. To try to please by complimentary remarks or attention. 3. To show to advantage. 4. To please the eye or ear; beguile. flatters, flattered, flattering.

flight ::: 1. The act or process of flying through the air with or without wings. 2. Fig. A passing above and beyond ordinary bounds. 3. A swift movement, transition, or progression. 4. A series of steps, terraces, etc., ascending without change of direction. flights.

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

foe ::: an adversary; an opponent; a personal enemy. foes.

"For each birth is a new start; it develops indeed from the past, but is not its mechanical continuation: rebirth is not a constant reiteration but a progression, it is the machinery of an evolutionary process.” The Life Divine

“For each birth is a new start; it develops indeed from the past, but is not its mechanical continuation: rebirth is not a constant reiteration but a progression, it is the machinery of an evolutionary process.” The Life Divine

fragmentary

free-will ::: free and independent choice; voluntary decision. free-will"s, free will.

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

gaol ::: a prison, esp. one for the detention of persons awaiting trial or convicted of minor offences. (A variant spelling of jail. In British official use the form with G is still current; in literary and journalistic use both the G and the J form is now admitted as correct; in the U.S. the J form is standard.) gaoled.

gene ::: the basic physical unit of heredity which leads to the expression of hereditary character.

genius ::: 1. A tutelary deity or guardian spirit of a person or place. 2. A person with exceptional ability, esp. of a highly original and creative kind.

ghost ::: “The word ‘ghost’ as used in popular parlance covers an enormous number of distinct phenomena which have no necessary connection with each other. To name a few only:

giantess ::: an imaginary female being of human form but superhuman size, strength, etc.

giant ::: n. 1. Any creature of exceptional size or strength. giant"s, giants. adj. **2.** Of extraordinary size, extent, or force; gigantic, huge, monstrous.

glimpse ::: n. 1. A very brief, passing look, sight, or view. 2. A momentary shining, a flash. lit. and fig. glimpses. v. 3. To catch sight of briefly or momentarily. 4. To obtain a brief, incomplete view of. Now only poet. glimpses, glimpsed, glimpsing.

glossary ::: a list of terms in a special subject, field, or area of usage, with accompanying definitions; a partial dictionary.

good ::: “Below [the ethical] hides that secret of good in all things which the human being approaches and tries to deliver partially through ethical instinct and ethical idea; above is hidden the eternal Good which exceeds our partial and fragmentary ethical conceptions.” Social and Political Thought

good ::: Sri Aurobindo: "Below [the ethical] hides that secret of good in all things which the human being approaches and tries to deliver partially through ethical instinct and ethical idea; above is hidden the eternal Good which exceeds our partial and fragmentary ethical conceptions.” *Social and Political Thought

gramarye ::: occult learning; magic.

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

harp ::: a usually large musical instrument which is held upright, and which has many strings of varying length which are plucked with the fingers. harp"s, harps.

haven ::: a place of refuge or rest; a sanctuary.

hedge ::: n.** 1. A row of closely planted shrubs or low-growing trees forming a fence or boundary. 2. Any barrier or boundary. hedges. v. 3. To hem in, hinder, or restrict with or as if with a hedge. hedged, fate-hedged. **

“Hell and heaven are often imaginary states of the soul or rather of the vital which it constructs about it after its passing. What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit. There are, of course, also worlds of mind and vital worlds which are penetrated with joyful or dark experiences. One may pass through these as the result of things formed in the nature which create the necessary affinities, but the idea of reward or retribution is a crude and vulgar conception which is a mere popular error.” Letters on Yoga

hermit ::: one who has withdrawn to a solitary place for a life of religious seclusion; a recluse. hermits, hermit-life, hermit-roofs.

hinge ::: a jointed or flexible device that allows the turning or pivoting of a part, such as a door or lid, on a stationary frame that allows the turning or pivoting of a part, such as a door or lid, on a stationary frame.

“Human life is itself only a term in a graded series, through which the secret Spirit in the universe develops gradually his purpose and works it out finally through the enlarging and ascending individual soul-consciousness in the body. This ascent can only take place by rebirth within the ascending order; an individual visit coming across it and progressing on some other line elsewhere could not fit into the system of this evolutionary existence.” The Life Divine

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

humility ::: “Of course you can [do yoga without being great]. There is no need of being great. On the contrary humility is the first necessity, for one who has ego and pride cannot realise the Highest.” Letters on Yoga

ideal ::: “… ideals and idealists are necessary; ideals are the savour and sap of life, idealists the most powerful diviners and assistants of its purposes.” The Human Cycle

:::   "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

“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

  "I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights, — yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam.” Letters on Yoga

"If we take this fourfold status as a figure of the Self passing from its superconscient state, where there is no subject or object, into a luminous trance in which superconscience becomes a massed consciousness out of which the subjective status of being and the objective come into emergence, then we get according to our view of things either a possible process of illusionary creation or a process of creative Self-knowledge and All-knowledge.” The Life Divine

“If we take this fourfold status as a figure of the Self passing from its superconscient state, where there is no subject or object, into a luminous trance in which superconscience becomes a massed consciousness out of which the subjective status of being and the objective come into emergence, then we get according to our view of things either a possible process of illusionary creation or a process of creative Self-knowledge and All-knowledge.” The Life Divine

imaginary

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

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

imperative ::: n. 1. An action, etc. involving or expressing a command; a command. 2. Something that demands attention or action; an unavoidable obligation or requirement; necessity. 3. The verbal mood (or any form belonging to it) which expresses a command, request, or exhortation. adj. **4. Absolutely necessary or required; unavoidable. 5. Of the nature of or expressing a command; commanding. imperatives.**

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

incompetence ::: not possessing the necessary ability, skill, etc. to do or carry out a task; incapable.

inconscience ::: Sri Aurobindo: "The Inconscience is an inverse reproduction of the supreme superconscience: it has the same absoluteness of being and automatic action, but in a vast involved trance; it is being lost in itself, plunged in its own abyss of infinity.” *The Life Divine

   "All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite"s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit"s potency of presenting to itself the opposites of its own truths of being, — an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves, — but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” *The Life Divine

"Once consciousnesses separated from the one consciousness, they fell inevitably into Ignorance and the last result of Ignorance was Inconscience.” Letters on Yoga

*inconscience.



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

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

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

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

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

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

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

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

  **inconscient, Inconscient"s.**


inconstant ::: changing or varying, especially often and without discernible pattern or reason.

incredible ::: something so extraordinary as to seem impossible; inconceivable, beyond belief.

inevitable ::: 1. Unable to be avoided, evaded, or escaped; certain; necessary. 2. Sure to occur, happen, or come. inevitably.

"In Greek mythology, a giant with a hundred arms, a son of Uranus and Ge, who fought against the gods. He was hurled down by Athene and imprisoned beneath Mt. Aetna in Sicily. When he stirs, the mountain shakes; when he breathes, there is an eruption. (M.I.; Web.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works

initials ::: marks or signs with an initial letter or letters of a person"s name and surname esp. as a token of preliminary or informal approval.

:::   "Inner mind is that which lies behind the surface mind (our ordinary mentality) and can only be directly experienced (apart from its vrttis in the surface mind such as philosophy, poetry, idealism, etc.) by sadhana, by breaking down the habit of being on the surface and by going deeper within.” *Letters on Yoga

"Inner mind is that which lies behind the surface mind (our ordinary mentality) and can only be directly experienced (apart from its vrttis in the surface mind such as philosophy, poetry, idealism, etc.) by sadhana, by breaking down the habit of being on the surface and by going deeper within.” Letters on Yoga

“Inner mind is that which lies behind the surface mind (our ordinary mentality) and can only be directly experienced (apart from its vrttis in the surface mind such as philosophy, poetry, idealism, etc.) by sadhana, by breaking down the habit of being on the surface and by going deeper within.” Letters on Yoga

" . . . insincerity is always an open door for the adversary. That means there is some secret sympathy with what is perverse. And that is what is serious.” Questions and Answers 1957-58, MCW Vol. 9.

“… insincerity is always an open door for the adversary. That means there is some secret sympathy with what is perverse. And that is what is serious.” Questions and Answers 1957-58, MCW Vol. 9*

"In spiritual experience it [nirvana]is sometimes the loss of all sense of individuality in a boundless cosmic consciousness; what was the individual remains only as a centre or a channel for the flow of a cosmic consciousness and a cosmic force and action. Or it may be the experience of the loss of individuality in a transcendent being and consciousness in which the sense of cosmos as well as the individual disappears. Or again, it may be in a transcendence which is aware of and supports the cosmic action. . . Nirvana is a step towards it; the disappearance of the false separative individuality is a necessary condition for our realising and living in our true eternal being, living divinely in the Divine. But this we can do in the world and in life.” Letters on Yoga

“In spiritual experience it [nirvana]is sometimes the loss of all sense of individuality in a boundless cosmic consciousness; what was the individual remains only as a centre or a channel for the flow of a cosmic consciousness and a cosmic force and action. Or it may be the experience of the loss of individuality in a transcendent being and consciousness in which the sense of cosmos as well as the individual disappears. Or again, it may be in a transcendence which is aware of and supports the cosmic action. . . Nirvana is a step towards it; the disappearance of the false separative individuality is a necessary condition for our realising and living in our true eternal being, living divinely in the Divine. But this we can do in the world and in life.” Letters on Yoga

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

interim ::: belonging to, serving during, or taking place during an intermediate interval of time; temporary.

intermediate zone ::: Sri Aurobindo: "The intermediate zone means simply a confused condition or passage in which one is getting out of the personal consciousness and opening into the cosmic (cosmic Mind, cosmic vital, cosmic physical, something perhaps of the cosmic higher Mind) without having yet transcended the human mind levels. One is not in possession of or direct contact with the divine Truth on its own levels , but one can receive something from them, even from the overmind, indirectly. Only, as one is still immersed in the cosmic Ignorance, all that comes from above can be mixed, perverted, taken hold of for their purposes by lower, even by hostile Powers. ::: It is not necessary for everyone to struggle through the intermediate zone. If one has purified oneself, if there is no abnormal vanity, egoism, ambition or other strong misleading element, or if one is vigilant and on one"s guard, or if the psychic is in front, one can either pass rapidly and directly or with a minimum of trouble into the higher zones of consciousness where one is in direct contact with the Divine Truth.

". . . in the Veda, Lord of the hosts of delight; in later mythology, the Gandharvas are musicians of heaven, ‘beautiful, brave and melodious beings, the artists, musicians, poets and shining warriors of heaven". . . .” Glossary and Index of Proper Names in Sri Aurobindo"s Works ::: *Gandharvas.

intuition ::: direct perception of truth, fact, etc., independent of any reasoning process. intuition"s, intuitions, half-intuition.

Sri Aurobindo: "Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.” *The Life Divine

   "Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings"". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.” *The Life Divine

  "I use the word ‘intuition" for want of a better. In truth, it is a makeshift and inadequate to the connotation demanded of it. The same has to be said of the word ‘consciousness" and many others which our poverty compels us to extend illegitimately in their significance.” *The Life Divine - Sri Aurobindo"s footnote.

"For intuition is an edge of light thrust out by the secret Supermind. . . .” The Life Divine

". . . intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data.” The Life Divine

"Intuition is above illumined Mind which is simply higher Mind raised to a great luminosity and more open to modified forms of intuition and inspiration.” Letters on Yoga

"Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.” Letters on Yoga


“Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings’’. When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.” The Life Divine

“Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.” Letters on Yoga

intuitive knowledge ::: Sri Aurobindo: " For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge.” *The Life Divine

"The intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude.” The Synthesis of Yoga

"All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience.” The Synthesis of Yoga*


inverting ::: 1. Turning upside down. 2. Turning or changing to the opposite or contrary, as in nature, bearing, or effect.

involuntary ::: acting or done without or against one"s will.

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

isolated ::: separated from others; solitary or singular.

"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 [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

itinerary ::: 1. A detailed plan for a journey. 2. A line of travel; route.

"It is necessary to understand clearly the difference between the evolving soul (psychic being) and the pure Atman, self or spirit. The pure self is unborn, does not pass through death or birth, is independent of birth or body, mind or life or this manifested Nature.” Letters on Yoga

It is not necessary for everyone to struggle through the intermediate zone. If one has purified oneself, if there is no abnormal vanity, egoism, ambition or other strong misleading element, or if one is vigilant and on one’s guard, or if the psychic is in front, one can either pass rapidly and directly or with a minimum of trouble into the higher zones of consciousness where one is in direct contact with the Divine Truth.

It is the cryptic verses of the Veda that help us here; for they contain, though concealed, the gospel of the divine and immortal Supermind and through the veil some illumining flashes come to us. We can see through these utterances the conception of this Supermind as a vastness beyond the ordinary firmaments of our consciousness in which truth of being is luminously one with all that expresses it and assures inevitably truth of vision, formulation, arrangement, word, act and movement and therefore truth also of result of movement, result of action and expression, infallible ordinance or law. Vast all-comprehensiveness; luminous truth and harmony of being in that vastness and not a vague chaos or self-lost obscurity; truth of law and act and knowledge expressive of that harmonious truth of being: these seem to be the essential terms of the Vedic description.” *The Life Divine

::: **"It is therefore necessary from the beginning to understand and accept the arduous difficulty of the path and to feel the need of a faith which to the intellect may seem blind, but yet is wiser than our reasoning intelligence. For this faith is a support from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances.” The Synthesis of Yoga

“It is therefore necessary from the beginning to understand and accept the arduous difficulty of the path and to feel the need of a faith which to the intellect may seem blind, but yet is wiser than our reasoning intelligence. For this faith is a support from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances.” The Synthesis of Yoga

Kings, Adversary

". . . knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth.” The Synthesis of Yoga

“… knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth.” The Synthesis of Yoga

lakshmi ::: ". . . in Hindu mythology, the goddess of wealth and good fortune, consort of Vishnu. According to a legend she sprang from the froth of the Ocean when it was churned, in full beauty, with a lotus in her hand. (Dow.)” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

lapse ::: 1. An accidental or temporary decline or deviation from an expected or accepted condition or state; a temporary falling or slipping from a previous standard. 2. A gradual decline or a drop to a lower degree, condition, or state. 3. A gradual deterioration or decline; regression. 4. The act of falling, slipping, sliding, etc. slowly or by degrees. lapsed, lapsing, far-lapsing.

::: "Law is necessary for order and stability, but it becomes a conservative and hampering force unless it provides itself with an effective machinery for changing the laws as soon as circumstances and new needs make that desirable.” *The Human Cycle

“Law is necessary for order and stability, but it becomes a conservative and hampering force unless it provides itself with an effective machinery for changing the laws as soon as circumstances and new needs make that desirable.” The Human Cycle

limit ::: n. 1. A boundary or frontier, as of a country, area, etc. 2. The final, utmost, or furthest boundary or point as to extent, amount, continuance, procedure, etc.; the point, edge, or line beyond which something cannot or may not proceed. limits. v. 2. To restrict or confine, as to area, extent, time, etc. limits, limited.

line ::: 1. *Gen.* Text consisting of a row of words written across a page. 2. A chronological or ancestral series, esp. of people. 3. A course of progress or movement; a route. 4. A manner or course of procedure determined by a specified factor. 5. A sequence of related things that leads to a certain ending. 6. A border or boundary. 7. A narrow continuous mark, as one made by a pencil, pen, or brush across a surface.

litany ::: a form of prayer consisting of a series of invocations, each followed by an unvarying response.

lotus ::: any aquatic plant of the genus Nelumbo, of the water lily family, having shieldlike leaves and showy, solitary flowers usually projecting above the water. lotuses, lotus-bud, lotus-cup, lotus-heart, lotus-leaf, lotus-pools, lotus-throne.

lotus (as chakra) ::: Sri Aurobindo: "This arrangement of the psychic body is reproduced in the physical with the spinal column as a rod and the ganglionic centres as the chakras which rise up from the bottom of the column, where the lowest is attached, to the brain and find their summit in the brahmarandhra at the top of the skull. These chakras or lotuses, however, are in physical man closed or only partly open, with the consequence that only such powers and only so much of them are active in him as are sufficient for his ordinary physical life, and so much mind and soul only is at play as will accord with its need. This is the real reason, looked at from the mechanical point of view, why the embodied soul seems so dependent on the bodily and nervous life, — though the dependence is neither so complete nor so real as it seems. The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake, — therefore it is called the kundalinî sakti, — in the lowest of the chakras, in the mûlâdhâra.” *The Synthesis of Yoga

luxury ::: 1. Free or habitual indulgence in or enjoyment of comforts and pleasures in addition to those necessary for a reasonable standard of well-being. 2. A pleasure out of the ordinary. 3. A foolish or worthless form of self-indulgence.

madra ::: "Name of an ancient country and its people in northwestern India, mentioned in the Mahabaharata. The territory extended from the River Beas to the Chenab or perhaps as far as the Jhelum. Savitri"s father Asvapati was king of this country. (Dow.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works ::: **Madra"s.**

magician ::: 1. A person who is skilled in magic; sorcerer. 2. A person who has extraordinary skill, influence, or qualities. magician"s, Magician, Magician"s, World-Magician"s.

magic ::: n. 1. The art of producing a desired effect or result through the use of incantation or various other techniques that presumably assure human control of supernatural agencies or the forces of nature. 2. Any extraordinary or mystical influence, charm, power, etc. magic"s. adj. 3. Of, pertaining to, or due to magic. magical, magically.

makeshift ::: suitable as a temporary or expedient substitute often inferior.

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

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

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

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

mantle ::: 1. A loose, always sleeveless cloak or cape of varying length. 2. Something that covers, envelopes, or conceals.

march ::: the border or boundary of a country or an area of land; a frontier. marches".

massacre ::: the unnecessary, indiscriminate killing of a large number of human beings or animals, as in barbarous warfare or persecution or for revenge or plunder.

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

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

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

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

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

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

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

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

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

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


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

momentary ::: lasting for only a moment; fleeting.

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

mournful ::: gloomy, sombre, or dreary, as in appearance or character.

mystic ::: “I used the word ‘mystic’ in the sense of a certain kind of inner seeing and feeling of things, a way which to the intellect would seem occult and visionary—for this is something different from imagination and its work with which the intellect is familiar.” On Himself

mystic ::: n. **1. One who believes in the existence of realities beyond human comprehension and who has had spiritual experiences. mystic"s. adj. 2. Of occult character, power, or significance. 3. Of the nature of or pertaining to mysteries known only to the initiated; esoteric. 4.** Having an import not apparent to the senses nor obvious to the intelligence; beyond ordinary understanding.

myth ::: a traditional or legendary story, without a determinable basis of fact or natural explanation, esp. one that is concerned with deities or demigods and explains some practice, rite, or phenomenon of nature. myths.

mythic ::: 1. Of, relating to, or having the nature of a myth. 2. Imaginary; fictitious.

n. 1. An impelling motive, force, pressure, action, influence, etc.; impulse. 2. An involuntary, natural or instinctive impulse. v. 3. To press forcibly in some direction; to force or impel forward or onward; to drive.

n. 1. A thing, fact, or circumstance which by reason of exceptional or special qualities stands alone and is without equal or parallel in its kind. Unique. *adj. 2. Of which there is only one; one and no other; single, sole, solitary. *3. That is or forms the only one of its kind; having no like or equal; standing alone in comparison with others, frequently by reason of superior excellence; unequalled, unparalleled, unrivalled.

n. 1. One that opposes another or others in a battle, contest, controversy, or debate; adversary. opponents. adj. 2. Opposing; contrary.

n. 1. Something judged in relation to its relative worth, merit, or importance. 2. The ideals, principles or standards of a person or society, the personal or societal judgement of what is valuable and important in life; gen. in pl. 3. A standard of estimation or exchange. values. *v. 4. To calculate or reckon the monetary value of; give a specified material or financial value to; assess; appraise. *valued.

narad ::: "A well-known Rishi and Vaishnava Bhakta who moves about in the various worlds playing on a lute and having a special role in bringing about events according to the Divine Will.” *Glossary and Index of Proper Names In Sri Aurobindo"s Works

“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

"No system indeed by its own force can bring about the change that humanity really needs; for that can only come by its growth into the firmly realised possibilities of its own higher nature, and this growth depends on an inner and not an outer change. But outer changes may at least prepare favourable conditions for that more real amelioration, — or on the contrary they may lead to such conditions that the sword of Kalki can alone purify the earth from the burden of an obstinately Asuric humanity. The choice lies with the race itself; for as it sows, so shall it reap the fruit of its Karma.” The Human Cycle*

not able to move or be moved; fixed; stationary; motionless. immobility.

nourished ::: provided with food or other substances necessary for life and growth; fed. nourishing, nourishment.

obedience ::: “… obedience is necessary so as to get away from one’s own mind and vital and learn to follow the Truth. . . . Letters on Yoga

of one form, character, or kind; having, maintaining, occurring in or under, the same form always; that is or remains the same in different places, at different times, or under varying circumstances; exhibiting no difference, diversity, or variation.

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

"One can speak of the chakras only in reference to yoga. In ordinary people the chakras are not open, it is only when they do sadhana that the chakras open. For the chakras are the centres of the inner consciousness and belong originally to the subtle body. So much as is active in ordinary people is very little — for in them it is the outer consciousness that is active.” Letters on Yoga

“One can speak of the chakras only in reference to yoga. In ordinary people the chakras are not open, it is only when they do sadhana that the chakras open. For the chakras are the centres of the inner consciousness and belong originally to the subtle body. So much as is active in ordinary people is very little—for in them it is the outer consciousness that is active.” Letters on Yoga

"One starts by an intense idea and will to know or reach the Divine and surrenders more and more one"s ordinary personal ideas, desires, attachments, urges to action or habits of action so that the Divine may take up everything. Surrender means that, to give up our little mind and its mental ideas and preferences into a divine Light and a greater Knowledge, our petty personal troubled blind stumbling will into a great, calm, tranquil, luminous Will and Force, our little, restless, tormented feelings into a wide intense divine Love and Ananda, our small suffering personality into the one Person of which it is an obscure outcome.” Letters on Yoga

opposite ::: adj. **1. Contrary or radically different in some respect common to both, as in nature, qualities, direction, result, or significance; opposed. 2. Situated, placed, or lying face to face with something else or each other, or in corresponding positions with relation to an intervening line, space, or thing. n. 2. One that is opposite or contrary to another. opposites, Opposites.**

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

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

originals ::: 1. Works that have been composed or created first-hand. 2. Primary forms or types.

“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

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

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

overmind ::: Sri Aurobindo: "The overmind is a sort of delegation from the supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, parardha , and the lower half, aparardha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental) — the lower half of mind, life, Matter. This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness, such as we reach in Mind, to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it.” *Letters on Yoga

   "The overmind is the highest of the planes below the supramental.” *Letters on Yoga

"In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light.” The Life Divine

"The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, — although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.” The Life Divine

   "The overmind sees calmly, steadily, in great masses and large extensions of space and time and relation, globally; it creates and acts in the same way — it is the world of the great Gods, the divine Creators.” *Letters on Yoga

"The Overmind is essentially a spiritual power. Mind in it surpasses its ordinary self and rises and takes its stand on a spiritual foundation. It embraces beauty and sublimates it; it has an essential aesthesis which is not limited by rules and canons, it sees a universal and an eternal beauty while it takes up and transforms all that is limited and particular. It is besides concerned with things other than beauty or aesthetics. It is concerned especially with truth and knowledge or rather with a wisdom that exceeds what we call knowledge; its truth goes beyond truth of fact and truth of thought, even the higher thought which is the first spiritual range of the thinker. It has the truth of spiritual thought, spiritual feeling, spiritual sense and at its highest the truth that comes by the most intimate spiritual touch or by identity. Ultimately, truth and beauty come together and coincide, but in between there is a difference. Overmind in all its dealings puts truth first; it brings out the essential truth (and truths) in things and also its infinite possibilities; it brings out even the truth that lies behind falsehood and error; it brings out the truth of the Inconscient and the truth of the Superconscient and all that lies in between. When it speaks through poetry, this remains its first essential quality; a limited aesthetical artistic aim is not its purpose.” *Letters on Savitri

"In the overmind the Truth of supermind which is whole and harmonious enters into a separation into parts, many truths fronting each other and moved each to fulfil itself, to make a world of its own or else to prevail or take its share in worlds made of a combination of various separated Truths and Truth-forces.” Letters on Yoga

*Overmind"s.


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

passing ::: adj. 1. Moving by; going past:. 2. Of brief duration; transitory or momentary. slowly-passing.

"Patience is our first great necessary lesson, but not the dull slowness to move of the timid, the sceptical, the weary, the slothful, the unambitious or the weakling; a patience full of a calm and gathering strength which watches and prepares itself for the hour of swift great strokes, few but enough to change destiny.” Essays in Philosophy and Yoga

petty ::: 1. Of small importance; trivial. 2. Secondary in importance or rank; subordinate. pettier.

phalanx ::: an ancient military formation of serried ranks surrounded by shields; hence, any crowded mass of people or group united for a common purpose. phalanxes, phalanxed.

phenomenal ::: 1. Of, relating to, or constituting phenomena or a phenomenon; extraordinary; outstanding; remarkable. 2. Phil. Known or derived through the senses rather than through the mind.

post ::: 1. An assigned position or station, as of a guard or sentry. 2 . Fig. A place to which someone is assigned for duty. posts. 3. Specific positions taken at a military base. posts.

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

practice ::: a habitual or customary action or way of doing something.

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

Preface ::: This supplement to the Lexicon of an Infinite Mind, A Dictionary of Words and Terms in Savitri, is a selection of answers to our numerous questions posed to disciples and devotees of Sri Aurobindo and the Mother. It is a rare treasure for generations to come for it provides a profound insight into the understanding of various terms and phrases in Savitri by those who knew Sri Aurobindo and had His darshan many times and a few others with a deep knowledge of specific terms in Savitri.

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

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

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

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

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine

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

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

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

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

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

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

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

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

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


primal ::: 1. Being first in time; original; primeval. 2. Of first importance; primary.

princes ::: hereditary male rulers; kings.

prodigious ::: extraordinary; marvellous.

protagonist ::: the main character in a drama or other literary work.

proton ::: a positively charged elementary particle that is a fundamental constituent of all atomic nuclei.

provisional ::: providing or serving for the time being only; existing only until permanently or properly replaced; temporary.

radha ::: "In Hindu religion, the chief of the Gopis or milkmaids, the favourite of Krishna while he lived among the cowherds in Vrindavana.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works.

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

rearguard ::: (Military) A detachment detailed to protect the rear of a military formation, esp. in retreat.

::: "Reason, on the contrary, proceeds by analysis and division and assembles its facts to form a whole; but in the assemblage so formed there are opposites, anomalies, logical incompatibilities, and the natural tendency of Reason is to affirm some and to negate others which conflict with its chosen conclusions so that it may form a flawlessly logical system.” The Life Divine*

recondite ::: 1. Concealed; hidden. 2. Difficult to penetrate; incomprehensible to one of ordinary understanding or knowledge; not easily understood.

reflex ::: n. 1. Fig. An image produced by reflection, as in a mirror. 2. Any automatic, unthinking, often habitual behaviour or involuntary response to a stimulus. reflexes. adj. 3. Produced as an automatic response or reaction.

refuge ::: 1. Protection or shelter, as from danger or hardship, trouble, etc. 2. A place providing protection or shelter; sanctuary; haven. ::: To take refuge: To find asylum, safety, protection in something.

"Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.” The Synthesis of Yoga*

"Religion is the first attempt of man to get beyond himself and beyond the obvious and material facts of his existence. Its first essential work is to confirm and make real to him his subjective sense of an Infinite on which his material and mental being depends and the aspiration of his soul to come into its presence and live in contact with it. Its function is to assure him too of that possibility of which he has always dreamed, but of which his ordinary life gives him no assurance, the possibility of transcending himself and growing out of bodily life and mortality into the joy of immortal life and spiritual existence. It also confirms in him the sense that there are worlds or planes of existence other than that in which his lot is now cast, worlds in which this mortality and this subjection to evil and suffering are not the natural state, but rather bliss of immortality is the eternal condition. Incidentally, it gives him a rule of mortal life by which he shall prepare himself for immortality. He is a soul and not a body and his earthly life is a means by which he determines the future conditions of his spiritual being.” The Synthesis of Yoga

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

reversed ::: opposite or contrary in position, direction, order, or character.

reverse ::: n. **1. The side of a coin or medal that does not carry the principal design. v. 2. To revoke or set aside (a judgment, decree, etc.); annul. 3. To change into something different or contrary; alter completely. 4. To turn and proceed in the opposite direction. reversed, reversing.**

rite ::: the prescribed or customary form for conducting a religious or other solemn ceremony. rites.

role ::: 1. The part played by a person in a particular life. 2. Proper or customary function. roles.

routine ::: 1. A prescribed, detailed course of action to be followed regularly; a standard procedure. 2. A set of customary and often mechanically performed procedures or activities.

rule ::: n. 1. Action, procedure, arrangement, etc. 2. Governing power or its possession or use; authority. 3. A usual, customary, or generalized course of action or behaviour. 4. The customary or normal circumstance, occurrence, manner, practice, quality, etc. 5. A thin metal strip of various widths and designs, used to print borders or lines, as between columns. Chiefly fig. rules, rule-maker, self-rule. *v. 6. To control or direct; exercise dominating power, authority, or influence over; govern. *rules, ruled, ruling.

sanctuary ::: 1. An especially sacred or holy place. 2. Any place of refuge; asylum.

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

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

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

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

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

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


scribe ::: a general designation for any public official (whether of high or low rank) concerned with writing or the keeping of accounts; a secretary, clerk. Scribe, scribes.

secluded ::: removed or remote from others; solitary; screened from view.

secret ::: n. 1. Something unknown or kept hidden from others or is beyond understanding or explanation; a mystery. 2. A reason or explanation not immediately or generally apparent. secrets. adj. **3. Kept from knowledge or observation; hidden, concealed. 4. Kept from the knowledge of any but the initiated and privileged. 5. Beyond ordinary human understanding; esoteric. 6.** Secluded, remote, sheltered, or withdrawn.

see **Kings, adversary**

"Self-knowledge is impossible unless we go behind our surface existence, which is a mere result of selective outer experiences, an imperfect sounding-board or a hasty, incompetent and fragmentary translation of a little out of the much that we are, — unless we go behind this and send down our plummet into the subconscient and open ourself to the superconscient so as to know their relation to our surface being.” The Life Divine

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

seraphim ::: "Hybrid celestial beings [including Cherubim] with human, animal, or birdlike characteristics that are depicted in Jewish, Christian and Islamic literature. They act as throne bearers or throne guardians of the deity. In later theology Cherubim is an angel of the second order, and Seraphim of the first. They correspond, according to Sri Aurobindo, to the Gandharvas and Venas of India tradition. (Enc. Br.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works

serf ::: a member of the lowest feudal class, attached to the land owned by a lord and required to perform labor in return for certain legal or customary rights; one in bondage or servitude.

shadowy ::: 1. Abounding in shadow; shady. 2. Full or dark with shadows; enveloped in shadow; obscured by shadows. 3. Unsubstantial, illusory; transitory, fleeting; unreal, imaginary. 4. Resembling a shadow in faintness; slightness; faintly perceptible, indistinct, vague. 5. Spectral, ghostly. Shadowy.

shalwa ::: "In the Mahabarata, name of a country in western India; also the name of its king or its people.” (Dow.) Glossary and Index of Proper Names in Sri Aurobindo"s Works

shiva ::: "The ‘auspicious one"; a name of the third deity of the Hindu Trinity; . . . represented mostly as ‘the pure and white, the ascetic, the still, contemplative Yogin". The name Shiva is not found in the Vedas; however, the name Rudra occurs both in the singular and the plural. This Rudra of the Vedas developed in the course of time into Shiva, considered in the Puranic tradition mainly as the destroying or dissolving Power. He has a third eye in the middle of the forehead, a fiery glance from which once reduced Kamadeva to ashes. In his creative aspect he is represented as a Linga (phallus), symbolising the male procreative energy in nature. It is under the form of the Linga that Shiva is mostly worshipped. His abode is on Mt. Kailash, Parvati is his spouse and the Trisula (the trident) his weapon.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

short cut ::: a path or a course taken between two places which is shorter than the ordinary road.

"Silence means freedom from thoughts and vital movements —- when the whole consciousness is quite still.” The Mother - Flowers and Their Messages, Glossary Of Philosophical And Psychological Terms.

simply ::: in a plain and unadorned way; clearly and without unnecessary ornamentation.

sketch ::: n. 1. A rough plan, drawing or painting giving a preliminary presentation of something to be completed at a later date. v. 2. To make a rough outline of. sketched.

sojourner ::: a temporary resident; a visitor.

sole ::: 1. Unrivalled; unique. 2. Being the only one; only; solitary. 3. Functioning automatically or with independent power. 4. Belonging or pertaining to one individual to the exclusion of all others; exclusive. Sole.

solitary ::: 1. Existing, living, or going without others; alone. 2. Having no companions; lonesome or lonely. 3. Single or set apart from others. 4. Remote from civilization; secluded.

soul ::: Sri Aurobindo: "The word ‘soul", as also the word ‘psychic", is used very vaguely and in many different senses in the English language. More often than not, in ordinary parlance, no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire — the false soul or desire-soul — is intended by the words ‘soul" and ‘psychic" and not the true soul, the psychic being.” *Letters on Yoga

  "The word soul is very vaguely used in English — as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” *Letters on Yoga

  "The word soul has various meanings according to the context; it may mean the Purusha supporting the formation of Prakriti, which we call a being, though the proper word would be rather a becoming; it may mean, on the other hand, specifically the psychic being in an evolutionary creature like man; it may mean the spark of the Divine which has been put into Matter by the descent of the Divine into the material world and which upholds all evolving formations here.” *Letters on Yoga

  "A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine — none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.” *Letters on Yoga

  "The soul and the psychic being are practically the same, except that even in things which have not developed a psychic being, there is still a spark of the Divine which can be called the soul. The psychic being is called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.)” *Letters on Yoga

  "The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” *Letters on Yoga

  ". . . for the soul is seated within and impervious to the shocks of external events. . . .” *Essays on the Gita

  ". . . the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being — ‘no bigger in the mass of the body than the thumb of a man" was the image used by the ancient seers — and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” *The Synthesis of Yoga

". . . the soul is an eternal portion of the Supreme and not a fraction of Nature.” The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine

*Soul, soul"s, Soul"s, souls, soulless, soul-bridals, soul-change, soul-force, Soul-Forces, soul-ground, soul-joy, soul-nature, soul-range, soul-ray, soul-scapes, soul-scene, soul-sense, soul-severance, soul-sight, soul-slaying, soul-space,, soul-spaces, soul-strength, soul-stuff, soul-truth, soul-vision, soul-wings, world-soul, World-Soul.



spearhead ::: fig. The driving force in a given action, endeavour, or movement; the leading force in a military thrust.

sphinx ::: 1. In ancient Egypt, the figure of an imaginary creature having the head of a man or an animal and the body of a lion. 2. Class. Myth. A monster, usually represented as having the head and breast of a woman, the body of a lion, and the wings of an eagle. Seated on a rock outside of Thebes, she proposed a riddle to travellers, killing them when they answered incorrectly, as all did before Oedipus. When he answered her riddle correctly the Sphinx killed herself. (The Egyptian sphinxes usually exhibit male heads and wingless bodies; in the usual Greek type the head is female and the body winged.)

". . . Spirit is a final evolutionary emergence because it is the original involutionary element and factor.” The Life Divine*

squads ::: mil. The smallest military formations, typically comprising a dozen soldiers, used esp. as a drill formation.

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: "Emotion itself is not a bad thing; it is a necessary part of the nature, and psychic emotion is one of the most powerful helps to the sadhana. Psychic emotion, bringing tears of love for the Divine or tears of Ananda, ought not to be suppressed: . . . .” Letters on Yoga

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

*Sri Aurobindo: " . . . for what we inappropriately call revolution, is only a rapidly concentrated movement of evolution — a yet remote end which in the ordinary course of events could only be realised, if at all, in the far distant future.” The Human Cycle, etc.

Sri Aurobindo: "Hell and heaven are often imaginary states of the soul or rather of the vital which it constructs about it after its passing. What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit. There are, of course, also worlds of mind and vital worlds which are penetrated with joyful or dark experiences. One may pass through these as the result of things formed in the nature which create the necessary affinities, but the idea of reward or retribution is a crude and vulgar conception which is a mere popular error.” Letters on Yoga

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

Sri Aurobindo: "Human life is itself only a term in a graded series, through which the secret Spirit in the universe develops gradually his purpose and works it out finally through the enlarging and ascending individual soul-consciousness in the body. This ascent can only take place by rebirth within the ascending order; an individual visit coming across it and progressing on some other line elsewhere could not fit into the system of this evolutionary existence.” The Life Divine

Sri Aurobindo: ". . . *ideals and idealists are necessary; ideals are the savour and sap of life, idealists the most powerful diviners and assistants of its purposes.” The Human Cycle

*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: "I used the word ‘mystic" in the sense of a certain kind of inner seeing and feeling of things, a way which to the intellect would seem occult and visionary — for this is something different from imagination and its work with which the intellect is familiar.” *On Himself

Sri Aurobindo: ". . . obedience is necessary so as to get away from one"s own mind and vital and learn to follow the Truth. . . . Letters on Yoga

Sri Aurobindo: "Of course you can [do yoga without being great]. There is no need of being great. On the contrary humility is the first necessity, for one who has ego and pride cannot realise the Highest.” *Letters on Yoga

Sri Aurobindo: "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. These advantages can be farther secured and emphasised by other subsidiary processes open to the Hathayogin.” *The Synthesis of Yoga

Sri Aurobindo: "Personality is only a temporary mental, vital, physical formation which the being, the real Person, the psychic entity, puts forward on the surface, — it is not the self in its abiding reality.” *The Life Divine

Sri Aurobindo: ". . . some things are suppressed in the ordinary life and remain lying in the nature, suppressed but not eliminated; they may rise up any day or they may express themselves in various nervous forms or other disorders of the mind or vital or body without it being evident what is their real cause. This has been recently discovered by European psychologists and much emphasised, even exaggerated in a new science called psycho-analysis.” *Letters on Yoga

Sri Aurobindo: "‘Spiritual" has not a necessary connection with the Absolute. Of course the experience of the Absolute is spiritual. All contacts with self, the higher consciousness, the Divine above are spiritual.” Letters on Yoga

Sri Aurobindo: "The nature of Bhakti is adoration, worship, self-offering to what is greater than oneself; the nature of love is a feeling or a seeking for closeness and union. Self-giving is the character of both; both are necessary in the yoga and each gets its full force when supported by the other.” *Letters on Yoga

  Sri Aurobindo: "The One is Four for ever in his supramental quaternary of Being, Consciousness, Force and Ananda.

Sri Aurobindo: "The ordinary mind in man is not truly the thinking mind proper, it is a life-mind, a vital mind as we may call it, which has learned to think and even to reason but for its own ends and on its own lines, not on those of a true mind of knowledge.” The Human Cycle (footnote).

Sri Aurobindo: "There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life"s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine

Sri Aurobindo: “There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life’s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine

Sri Aurobindo: *"The seer does not need the aid of thought in its process as a means of knowledge, but only as a means of representation and expression, — thought is to him a lesser power and used for a secondary purpose. If a further extension of knowledge is required, he can come at it by new seeing without the slower thought processes that are the staff of support of the mental search and its feeling out for truth, — even as we scrutinise with the eye to find what escaped our first observation” The Synthesis of Yoga

*Sri Aurobindo: "The typal worlds do not change. In his own world a god is always a god, the Asura always an Asura, the demon always a demon. To change they must either migrate into an evolutionary body or else die entirely to themselves that they may be new born into other Nature.” Essays Divine and Human*

Sri Aurobindo: "The word ‘ghost" as used in popular parlance covers an enormous number of distinct phenomena which have no necessary connection with each other. To name a few only: ::: An actual contact with the soul of a human being in its subtle body and transcribed to our mind by the appearance of an image or the hearing of a voice.

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: ". . . thought in itself, in its origin on the higher levels of consciousness, is a perception, a cognitive seizing of the object or of some truth of things which is a powerful but still a minor and secondary result of spiritual vision, a comparatively external and superficial regard of the self upon the self, the subject upon itself or something of itself as object.” *The Life Divine

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

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

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

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


Sri Aurobindo: "What we call unconsciousness is simply other-consciousness; it is the going in of this surface wave of our mental awareness of outer objects into our subliminal self-awareness and into our awareness too of other planes of existence. We are really no more unconscious when we are asleep or stunned or drugged or ``dead"" or in any other state, than when we are plunged in inner thought oblivious of our physical selves and our surroundings. For anyone who has advanced even a little way in Yoga, this is a most elementary proposition and one which offers no difficulty whatever to the thought because it is proved at every point by experience.” *The Synthesis of Yoga

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

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

stammer ::: a mode of utterance or way of speaking characterized by faltering, involuntary pauses or repetitions. stammering.

staple ::: a basic or necessary item of food.

star ::: 1. Any of the celestial bodies visible at night from Earth as relatively stationary, usually twinkling points of light. 2. One who is prominent or distinguished in some way. 3. Fig. A guiding light. 4. A celestial body, esp. a planet or a star, supposed to influence events, personalities, etc. stars, stars", star-carved, star-defended, star-entangled, star-field, star-gemmed, star-jewelled, star-led, star-lost, star-lustrous, star-white.

start ::: n. 1. A beginning of an action, journey, series of events, etc. 2. An initial but often transient display of energy at the onset of an activity. 3. A sudden involuntary jerking movement of the body. starts. v. 4. To begin or set out, as on a journey or activity. 5. To appear or come suddenly into action, life, view, etc.; rise or issue suddenly forth. starts, started, starting.

static ::: pertaining to or characterized by a fixed or stationary condition.

strangely ::: out of the ordinary; unusual or striking.

struggle ::: n. 1. A strenuous effort; a striving against difficulty. *v. 2. To exert strenuous effort against opposition, often of a stronger or superior adversary. 3. To make a strenuous or labored effort; contend against difficulty; to advance with great or violent effort. *struggles, struggled, struggling.

style ::: 1. A particular kind, sort, or type, as with reference to form, appearance, character, etc. 2. The combination of distinctive features of literary or artistic expression, execution, or performance characterizing a particular person, group, school, or era. 3. A particular, distinctive, or characteristic mode or form of construction or execution in any art or work.

subconscient ::: Sri Aurobindo: "In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. No, subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” *The Synthesis of Yoga.

"The subconscient is a concealed and unexpressed inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient is below the body-consciousness and things come up into the physical, the vital and the mind-nature from there.

Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature.” Letters on Yoga

  "That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” *The Life Divine

"The subconscient is a thing of habits and memories and repeats persistently or whenever it can old suppressed reactions, reflexes, mental, vital or physical responses. It must be trained by a still more persistent insistence of the higher parts of the being to give up its old responses and take on the new and true ones.” Letters on Yoga

"About the subconscient — it is the sub-mental base of the being and is made up of impressions, instincts, habitual movements that are stored there. Whatever movement is impressed in it, it keeps. If one impresses the right movement in it, it will keep and send up that. That is why it has to be cleared of old movements before there can be a permanent and total change in the nature. When the higher consciousness is once established in the waking parts, it goes down into the subconscient and changes that also, makes a bedrock of itself there also.” Letters on Yoga

"The sub-conscious is the evolutionary basis in us, it is not the whole of our hidden nature, nor is it the whole origin of what we are. But things can rise from the subconscient and take shape in the conscious parts and much of our smaller vital and physical instincts, movements, habits, character-forms has this source.” Letters on Yoga

"The subconscient is the support of habitual action — it can support good habits as well as bad.” Letters on Yoga

"For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements.” The Life Divine *subconscient"s.


"Subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” Letters on Yoga

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

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

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


subtle vision ("s) ::: Sri Aurobindo: " This power of vision is sometimes inborn and habitual even without any effort of development, sometimes it wakes up of itself and becomes abundant or needs only a little practice to develop; it is not necessarily a sign of spiritual attainment, but usually when by practice of yoga one begins to go inside or live within, the power of subtle vision awakes to a greater or less extent; . . . .”*Letters on Yoga

"It is not necessary to have the mind quiet in order to see the lights — that depends only on the opening of the subtle vision in the centre which is in the forehead between the eyebrows. Many people get that as soon as they start sadhana. It can even be developed by effort and concentration without sadhana by some who have it to a small extent as an inborn faculty.” Letters on Yoga

"When the centres begin to open, inner experiences such as the seeing of light or images through the subtle vision in the forehead centre or psychic experiences and perceptions in the heart, become frequent — gradually one becomes aware of one"s inner being as separate from the outer, and what can be called a yogic consciousness with all its deeper movements develops in the place of the ordinary superficial mental and vital movements.” Letters on Yoga


summary ::: a comprehensive and usually brief abstract, recapitulation, or compendium of previously stated facts or statements.

superlife ::: a word coined by Sri Aurobindo. super. A prefix occurring originally in loanwords from Latin with the basic meaning "above, beyond.” An individual, thing, or property that exceeds customary norms or levels.

supernumerary ::: a person who appears in a play or film without speaking lines or as part of a crowd; a walk-on; an extra.

surface ::: n. **1. The outer face, outside, or exterior boundary of a thing; outermost or uppermost layer or area. 2. The superficial, outward or external aspect or appearance. 3. The upper layer of a body of water or other liquids. surfaces. adj. 4. Of, on, or pertaining to the surface; external. 5. Apparent rather than real; superficial. surface-clear.**

tale ::: a narrative that relates the details of some real or imaginary event, incident, or case; story.

tangible ::: 1. Discernible by the touch; palpable. 2. Capable of being clearly grasped by the mind; substantial rather than imaginary.

Temporary possession of people by vital beings who sometimes pretend to be departed relatives, etc.

term ::: 1. A limited period of time. 2. A member or item of a mathematical expression; each of the things constituting a series; an element of any complex whole. 3. A boundary or extreme limit. 4. A word or expression used for some particular thing; a word or expression used for some particular thing. terms.

term-posts ::: a word coined by Sri Aurobindo from terminus,** **a boundary post or stone; historically, a statue or bust of the god Terminus, the deity who presided over boundaries or landmarks in ancient Roman mythology.

that does not grow or become weary; unremitting, untiring.

"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 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 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 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 centre of vision is between the eyebrows in the centre of the forehead. When it opens one gets the inner vision, sees the inner forms and images of things and people and begins to understand things and people from within and not only from outside, develops a power of will which also acts in the inner (yogic) way on things and people etc. Its opening is often the beginning of the yogic as opposed to the ordinary mental consciousness.” Letters on Yoga

“The centre of vision is between the eyebrows in the centre of the forehead. When it opens one gets the inner vision, sees the inner forms and images of things and people and begins to understand things and people from within and not only from outside, develops a power of will which also acts in the inner (yogic) way on things and people etc. Its opening is often the beginning of the yogic as opposed to the ordinary mental 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 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 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 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 difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga

"The Divine Grace is there ready to act at every moment, but it manifests as one grows out of the Law of Ignorance into the Law of Light, and it is meant, not as an arbitrary caprice, however miraculous often its intervention, but as a help in that growth and a Light that leads and eventually delivers.” Letters on Yoga

“The Divine Grace is there ready to act at every moment, but it manifests as one grows out of the Law of Ignorance into the Law of Light, and it is meant, not as an arbitrary caprice, however miraculous often its intervention, but as a help in that growth and a Light that leads and eventually delivers.” Letters on Yoga

"The 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 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 intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude.” The Synthesis of Yoga

“The intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude.” The Synthesis of Yoga

The Mother: "Man is the intermediary being between what is and what is to be realised.” Words of the Mother, MCW Vol. 15. ::: *man"s

The Mother: “Man is the intermediary being between what is and what is to be realised.” Words of the Mother, MCW Vol. 15.

The Mother (to a young person): “It is very simple, as you will see. 1) The Infinite is the inexhaustible storehouse of forces. The individual is a battery, a storage cell which runs down after use. Consecration is the wire that connects the individual battery to the infinite reserve of forces. Or 2) The Infinite is the river that flows without cease; the individual is the little pond that dries up slowly in the sun. Consecration is the canal that connects the river to the pond and prevents the pond from drying up.” The Mother—Collected Works, Centenary Ed., Vol. 16—Some Answers from the Mother

::: The Mother (to a young person): "It is very simple, as you will see. 1) The Infinite is the inexhaustible storehouse of forces. The individual is a battery, a storage cell which runs down after use. Consecration is the wire that connects the individual battery to the infinite reserve of forces. Or 2) The Infinite is the river that flows without cease; the individual is the little pond that dries up slowly in the sun. Consecration is the canal that connects the river to the pond and prevents the pond from drying up.” The Mother - Collected Works, Centenary Ed., Vol. 16 - Some Answers from the Mother*

*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: “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 mystic feels real and present, even ever present to his experience, intimate to his being, truths which to the ordinary reader are intellectual abstractions or metaphysical speculations.” Letters on Savitri

“The mystic feels real and present, even ever present to his experience, intimate to his being, truths which to the ordinary reader are intellectual abstractions or metaphysical speculations.” Letters on Savitri

“The ordinary mind in man is not truly the thinking mind proper, it is a life-mind, a vital mind as we may call it, which has learned to think and even to reason but for its own ends and on its own lines, not on those of a true mind of knowledge.” The Human Cycle (footnote).

  "The personal and the impersonal are themselves posited and experienced by mind as separate realities and one or other is declared and seen as supreme, so that the personal can have laya in the Impersonal or, on the contrary, the impersonal disappears into the absolute reality of the supreme and divine Person — the impersonal in that view is only an attribute or power of the personal Divine. But at the summit of spiritual experience passing beyond mind one begins to feel the fusion of all these things into one. Consciousness, Existence, Ananda return to their indivisible unity, Sachchidananda. The personal and the impersonal become irrevocably one, so that to posit one as against the other appears as an act of ignorance.” *Letters on Yoga

“The personal and the impersonal are themselves posited and experienced by mind as separate realities and one or other is declared and seen as supreme, so that the personal can have laya in the Impersonal or, on the contrary, the impersonal disappears into the absolute reality of the supreme and divine Person—the impersonal in that view is only an attribute or power of the personal Divine. But at the summit of spiritual experience passing beyond mind one begins to feel the fusion of all these things into one. Consciousness, Existence, Ananda return to their indivisible unity, Sachchidananda. The personal and the impersonal become irrevocably one, so that to posit one as against the other appears as an act of ignorance.” Letters on Yoga

"There are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body consciousness, another behind the veil, an inner mind, an inner life, an inner physical consciousness constituting another or inner self. This inner self once awake opens in its turn to our true real eternal self. It opens inwardly to the soul, called in the language of this yoga the psychic being which supports our successive births and at each birth assumes a new mind, life and body. It opens above to the Self or Spirit which is unborn and by conscious recovery of it we transcend the changing personality and achieve freedom and full mastery over our nature.” Letters on Yoga

“There are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body consciousness, another behind the veil, an inner mind, an inner life, an inner physical consciousness constituting another or inner self. This inner self once awake opens in its turn to our true real eternal self. It opens inwardly to the soul, called in the language of this yoga the psychic being which supports our successive births and at each birth assumes a new mind, life and body. It opens above to the Self or Spirit which is unborn and by conscious recovery of it we transcend the changing personality and achieve freedom and full mastery over our nature.” Letters on Yoga

"The sense of free will, illusion or not, is a necessary machinery of the action of Nature, necessary for man during his progress, and it would be disastrous for him to lose it before he is ready for a higher truth. If it be said, as it has been said, that Nature deludes man to fulfil her behests and that the idea of a free individual will is the most powerful of these delusions, then it must also be said that the delusion is for his good and without it he could not rise to his full possibilities.” Essays on the Gita

"The silent and the active Brahman are not different, opposite and irreconcilable entities, the one denying, the other affirming a cosmic illusion; they are one Brahman in two aspects, positive and negative, and each is necessary to the other. It is out of this Silence that the Word which creates the worlds for ever proceeds; for the Word expresses that which is self-hidden in the Silence.” The Life Divine*

:::   "The silent mind is a result of yoga; the ordinary mind is never silent. . . . The thinkers and philosophers do not have the silent mind. It is the active mind they have; only, of course, they concentrate, so the common incoherent mentalising stops and the thoughts that rise or enter and shape themselves are coherently restricted to the subject or activity in hand. But that is quite a different matter from the whole mind falling silent.” Letters on Yoga

“The silent mind is a result of yoga; the ordinary mind is never silent. . . . The thinkers and philosophers do not have the silent mind. It is the active mind they have; only, of course, they concentrate, so the common incoherent mentalising stops and the thoughts that rise or enter and shape themselves are coherently restricted to the subject or activity in hand. But that is quite a different matter from the whole mind falling silent.” Letters on Yoga

"The Supermind is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness.” The Supramental Manifestation

". . . the Titan, who lives in his own inordinately magnified shadow, mistakes ego for the self and spirit and tries to impose his fragmentary personality as the one dominant existence upon all his surroundings.” The Synthesis of Yoga

:::   "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

“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

  "The Vedas are the oldest holy books of India, perhaps the oldest of such works in the world. They are the foundation of the Hindu religion. The hymns they contain, written in an old form of Sanskrit, are said to have been ‘revealed" to the Rishis and subsequently were transmitted orally from generation to generation. They continued to be so handed down even after they had been collected and arranged by Krishna Dwaipayana (Veda Vyasa). It is not known when they were committed to writing. The Vedas are four in number: Rig, Yajur, Sama, and Atharva. In reality the Rig-Veda is the Veda; many of its hymns occur with a different arrangement in the other three Vedas. According to some scholars, each Veda is divided into four parts: Samhita, Brahmana, Aranyaka, and Upanisad. But generally the term ‘Veda" is reserved for the Samhita, the metrical hymns. (Dow)” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

“This arrangement of the psychic body is reproduced in the physical with the spinal column as a rod and the ganglionic centres as the chakras which rise up from the bottom of the column, where the lowest is attached, to the brain and find their summit in the brahmarandhra at the top of the skull. These chakras or lotuses, however, are in physical man closed or only partly open, with the consequence that only such powers and only so much of them are active in him as are sufficient for his ordinary physical life, and so much mind and soul only is at play as will accord with its need. This is the real reason, looked at from the mechanical point of view, why the embodied soul seems so dependent on the bodily and nervous life,—though the dependence is neither so complete nor so real as it seems. The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake,—therefore it is called the kundalinî sakti,—in the lowest of the chakras, in the mûlâdhâra.” The Synthesis of Yoga

::: "This conception of the Person and Personality, if accepted, must modify at the same time our current ideas about the immortality of the soul; for, normally, when we insist on the soul"s undying existence, what is meant is the survival after death of a definite unchanging personality which was and will always remain the same throughout eternity. It is the very imperfect superficial I'' of the moment, evidently regarded by Nature as a temporary form and not worth preservation, for which we demand this stupendous right to survival and immortality. But the demand is extravagant and cannot be conceded; theI"" of the moment can only merit survival if it consents to change, to be no longer itself but something else, greater, better, more luminous in knowledge, more moulded in the image of the eternal inner beauty, more and more progressive towards the divinity of the secret Spirit. It is that secret Spirit or divinity of Self in us which is imperishable, because it is unborn and eternal. The psychic entity within, its representative, the spiritual individual in us, is the Person that we are; but the I'' of this moment, theI"" of this life is only a formation, a temporary personality of this inner Person: it is one step of the many steps of our evolutionary change, and it serves its true purpose only when we pass beyond it to a farther step leading nearer to a higher degree of consciousness and being. It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless Spirit into the terms of Time.” The Life Divine

"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*

“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

"Thought can be a force which realises itself, but the ordinary surface thinking is not of that kind; there is in it more waste of energy than in anything else. It is in the thought that comes in a quiet or silent mind that there is power.” Letters on Yoga

thou ::: used to indicate the one being addressed, especially in a literary, liturgical, or devotional context. Thou.

thunderbolt ::: an imaginary bolt or dart conceived as the material destructive agent cast to earth in a flash of lightening. Myth & Legend / Norse Myth & Legend) (in mythology) the destructive weapon wielded by several gods, esp. the Greek god Zeus and the Norse god of thunder, Thor.

tire ::: 1.* To reduce the energy of, esp. by exertion; weary. 2. To exhaust or get tired through overuse or great strain or stress. *tires, tired.

titan ::: "In Greek mythology, one of a family of gigantic beings, the twelve primordial children of Uranus (Heaven) and Gaea (Earth); also certain of the offspring of these Titans. The names of the twelve Titans, the ancestors of the Olympian gods, were Oceanus, Coeus, Crius, Hyperion, Iapetos, Theia, Rhea, Themis, Mnemosyne, Phoebe, Tethys, and Cronos. Cronos, the youngest of them, ruled the world after overthrowing and castrating Uranus. He swallowed each of his own children at birth but Zeus escaped. Cronos was made to vomit up the others (including Hera, Demeter, Poseidon, and Hades) and, after a protracted struggle, he and the other Titans were vanquished, all of them but Atlas imprisoned in Tartarus, and the reign of Zeus was established. More broadly, the word Titan may be applied to any being of a colossal force or grandiose and lawless self-assertion, or even to whatever is huge or mighty.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works.

traditional ::: of or pertaining to tradition; conventional, customary.

transcendence ::: 1. Lying beyond the ordinary range of perception; preeminent or supreme. 2. Being above and independent of the material universe. Used of the Deity. Transcendence, Transcendence", transcendences.

transcendental ::: being beyond ordinary or common experience, thought, or belief; supernatural; super-rational; superhuman.

transformation ::: Sri Aurobindo: "Transformation means that the higher consciousness or nature is brought down into the mind, vital and body and takes the place of the lower. There is a higher consciousness of the true self, which is spiritual, but it is above; if one rises above into it, then one is free as long as one remains there, but if one comes down into or uses mind, vital or body — and if one keeps any connection with life, one has to do so, either to come down and act from the ordinary consciousness or else to be in the self but use mind, life and body, then the imperfections of these instruments have to be faced and mended — they can only be mended by transformation.” *Letters on Yoga

  "‘Transformation" is a word that I have brought in myself (like ‘supermind") to express certain spiritual concepts and spiritual facts of the integral yoga. People are now taking them up and using them in senses which have nothing to do with the significance which I put into them. Purification of the nature by the ‘influence" of the Spirit is not what I mean by transformation; purification is only part of a psychic change or a psycho-spiritual change — the word besides has many senses and is very often given a moral or ethical meaning which is foreign to my purpose.” *Letters on Yoga

"It is indeed as a result of our evolution that we arrive at the possibility of this transformation. As Nature has evolved beyond Matter and manifested Life, beyond Life and manifested Mind, so she must evolve beyond Mind and manifest a consciousness and power of our existence free from the imperfection and limitation of our mental existence, a supramental or truth-consciousness and able to develop the power and perfection of the spirit. Here a slow and tardy change need no longer be the law or manner of our evolution; it will be only so to a greater or less extent so long as a mental ignorance clings and hampers our ascent; but once we have grown into the truth-consciousness its power of spiritual truth of being will determine all. Into that truth we shall be freed and it will transform mind and life and body. Light and bliss and beauty and a perfection of the spontaneous right action of all the being are there as native powers of the supramental truth-consciousness and these will in their very nature transform mind and life and body even here upon earth into a manifestation of the truth-conscious spirit. The obscurations of earth will not prevail against the supramental truth-consciousness, for even into the earth it can bring enough of the omniscient light and omnipotent force of the spirit conquer. All may not open to the fullness of its light and power, but whatever does open must that extent undergo the change. That will be the principle of transformation.” The Supramental Manifestation

The Mother: "Transformation. The change by which all the elements and all the movements of the being become ready to manifest the supramental Truth.”

"One thing you must know and never forget: in the work of transformation all that is true and sincere will always be kept; only what is false and insincere will disappear.” Words of the Mother, MCW Vol. 15.


transgressing ::: going beyond or over (a limit or boundary); exceeding or overstepping.

transitory ::: existing or lasting only a short time; short-lived or temporary.

tremendous ::: 1. Dreadful or awful, as in character or effect; exciting fear; frightening; terrifying. 2. Extraordinarily great in size, amount, or intensity. 3. Extraordinary in excellence.

triple heavens ::: Sri Aurobindo: "Vishnu is the wide-moving one. He is that which has gone abroad — as it is put in the language of the Isha Upanishad, sa paryagât, — triply extending himself as Seer, Thinker and Former, in the superconscient Bliss, in the heaven of mind, in the earth of the physical consciousness, tredhâ vicakramânah. In those three strides he has measured out, he has formed in all their extension the earthly worlds; for in the Vedic idea the material world which we inhabit is only one of several steps leading to and supporting the vital and mental worlds beyond. In those strides he supports upon the earth and mid-world, — the earth the material, the mid-world the vital realms of Vayu, Lord of the dynamic Life-principle, — the triple heaven and its three luminous summits, trîni rocanâ. These heavens the Rishi describes as the higher seat of the fulfilling. Earth, the mid-world and heaven are the triple place of the conscious being"s progressive self-fulfilling, trishadhastha, earth the lower seat, the vital world the middle, heaven the higher. All these are contained in the threefold movement of Vishnu.” The Secret of the Veda

triune Infinite ::: Sri Aurobindo: "We do not seek to excise from our being all consciousness of the universe, but to realise God, Truth and Self in the universe as well as transcendent of it. We shall seek therefore not only the Ineffable, but also His manifestation as infinite being, consciousness and bliss embracing the universe and at play in it. For that triune infinity is His supreme manifestation and that we shall aspire to know, to share in and to become; and since we seek to realise this Trinity not only in itself but in its cosmic play, we shall aspire also to knowledge of and participation in the universal divine Truth, Knowledge, Will, Love which are His secondary manifestation, His divine becoming. With this too we shall aspire to identify ourselves, towards this too we shall strive to rise and, when the period of effort is passed, allow it by our renunciation of all egoism to draw us up into itself in our being and to descend into us and embrace us in all our becoming.” The Synthesis of Yoga

trivial ::: 1. Of very little importance or value; insignificant. 2. Ordinary; commonplace.

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

twitchings ::: sudden involuntary or spasmodic muscular movements.

tyranny ::: 1. Absolute sovereignty; arbitrary or unrestrained exercise of power. 2. Absolute power, especially when exercised unjustly or cruelly. tyrannies.

ukase ::: any proclamation or decree; an order or regulation of a final or arbitrary nature.

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

unaccustomed ::: not customary; unfamiliar, unusual, strange.unalloyed

unbelievable ::: so remarkable as to strain credulity; extraordinary.

unitary :::

"Unity is an idea which is not at all arbitrary or unreal; for unity is the very basis of existence.” The Human Cycle

". . . universal love is not personal — it has to be held within as a condition of the consciousness which will have its effects according to the Divine Will or be used by that Will if necessary; . . . .” Letters on Yoga ::: *love"s, loves, loved, loving, love-chained, love-maddened, love-music, love-note, all-love, All-love, All-Love.

“… universal love is not personal—it has to be held within as a condition of the consciousness which will have its effects according to the Divine Will or be used by that Will if necessary; …” Letters on Yoga

unnecessary :::

unvarying :::

unwearying :::

"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

"Veda, then, is the creation of an age anterior to our intellectual philosophies. In that original epoch thought proceeded by other methods than those of our logical reasoning and speech accepted modes of expression which in our modern habits would be inadmissible. The wisest then depended on inner experience and the suggestions of the intuitive mind for all knowledge that ranged beyond mankind"s ordinary perceptions and daily activities. Their aim was illumination, not logical conviction, their ideal the inspired seer, not the accurate reasoner. Indian tradition has faithfully preserved this account of the origin of the Vedas. The Rishi was not the individual composer of the hymn, but the seer (drashtâ ) of an eternal truth and an impersonal knowledge. The language of Veda itself is shruti, a rhythm not composed by the intellect but heard, a divine Word that came vibrating out of the Infinite to the inner audience of the man who had previously made himself fit for the impersonal knowledge.” The Secret of the Veda

victor ::: one who defeats an adversary; the winner in a fight, battle, contest, or struggle. (Sri Aurobindo also employs the word as an adj.) victor"s.

vigilant ::: keenly watchful to detect danger; wary.

virat ::: "(Purusha) The universal or cosmic Soul; ‘God practical"; Lord of Waking-Life, who governs, preserves and maintains the sensible creation which Hiranyagarbha has shaped.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

vishnu ::: 1. (In later Hinduism) "The Preserver.” The second member of the Trimurti, along with Brahma the Creator and Shiva the Destroyer. 2. (In popular Hinduism) a deity believed to have descended from heaven to earth in several incarnations, or avatars, varying in number from nine to twenty-two, but always including animals. His most important human incarnation is the Krishna of the Bhagavad-Gita. 3. "The Pervader,” one of a half-dozen solar deities in the Rig-Veda, daily traversing the sky in three strides, morning, afternoon, and night.

vision ::: 1. The mystical experience of seeing as if with the eyes the supernatural or a supernatural being. 2. A mystical insight. 3. Ability to see or conceive what might be attempted or achieved. 4. The faculty of sight; eyesight. 5. Something that is or has been seen. 6. A person, scene, etc., of extraordinary beauty. **Vision, vision"s, Vision"s, visions, All-vision, earth-vision, God-vision"s, seer-vision"s, self-vision, soul-vision, stress-vision, vision-plans.

visionary ::: 1. Of, pertaining to, or proper to, a vision. 2. Given to or concerned with seeing visions; having the ability to see them.

vital ::: 1. Of or pertaining to life. 2. Being the seat or source of life. 3. Necessary to life. 4. Necessary to the existence, continuance, or well-being of something; indispensable; essential.

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

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

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

waste ::: 1. Useless consumption or expenditure; use without adequate return; an act or instance of wasting. 2. An unusable or unwanted substance or material, such as a waste product. 3. An empty, desolate, or dreary tract or area; empty space or untenanted regions. wastes.

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

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

"We see that the Absolute, the Self, the Divine, the Spirit, the Being is One; the Transcendental is one, the Cosmic is one: but we see also that beings are many and each has a self, a spirit, a like yet different nature. And since the spirit and essence of things is one, we are obliged to admit that all these many must be that One, and it follows that the One is or has become many; but how can the limited or relative be the Absolute and how can man or beast or bird be the Divine Being? But in erecting this apparent contradiction the mind makes a double error. It is thinking in the terms of the mathematical finite unit which is sole in limitation, the one which is less than two and can become two only by division and fragmentation or by addition and multiplication; but this is an infinite Oneness, it is the essential and infinite Oneness which can contain the hundred and the thousand and the million and billion and trillion. Whatever astronomic or more than astronomic figures you heap and multiply, they cannot overpass or exceed that Oneness; for, in the language of the Upanishad, it moves not, yet is always far in front when you would pursue and seize it. It can be said of it that it would not be the infinite Oneness if it were not capable of an infinite multiplicity; but that does not mean that the One is plural or can be limited or described as the sum of the Many: on the contrary, it can be the infinite Many because it exceeds all limitation or description by multiplicity and exceeds at the same time all limitation by finite conceptual oneness.” The Life Divine

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

“… 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

wonder ::: n. 1. An event inexplicable by the laws of nature; a miracle; something strange and surprising brought about by a supernatural force. 2. A miraculous deed or event; remarkable phenomenon. 3. The emotion excited by what is strange and surprising; a feeling of surprised or puzzled interest, sometimes tinged with admiration. 4. Something strange, unexpected, or extraordinary. Wonder, wonder"s, Wonder"s, wonders, wonder-book, wonder-couch, wonder-dance, wonder-flecks, wonder-flowers, wonder-hues, wonder-plastics, wonder-rounds, wonder-rush, wonder-tree, wonder-web, wonder-weft, Wonder-worker, Wonder-worker"s, wonder-works, wonder-world, wonder-worlds. *adj. 5. Arousing awe or admiration; wonderful. v. 6. To be filled with admiration, amazement or awe; marvel (often followed by at); to think or speculate curiously (at or about); be curious to know. *wonders, wondered, wondering.

world-energy ::: Sri Aurobindo: "We may rely, if on nothing else, on the evolutionary urge and, if on no other greater hidden Power, on the manifest working and drift or intention in the World-Energy we call Nature to carry mankind at least as far as the necessary next step to be taken, a self-preserving next step: for the necessity is there, at least some general recognition of it has been achieved and of the thing to which it must eventually lead the idea has been born and the body of it is already calling for its creation.” *The Human Cycle, etc.

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



QUOTES [0 / 0 - 21 / 21]


KEYS (10k)


NEW FULL DB (2.4M)

   2 Timothy Leary

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:I am face blind, but my heart can see .... (you). ~ Ary Nilandari,
2:Dear Die-ary, I've been to heaven and hell...and I still don't know if there is a god or a devil. Still...it's something to write about. ~ Jhonen V squez,
3:Dear Die-ary, today I stuffed some dolls full of dead rats I put in the blender. I'm wondering if, maybe, there really is something wrong with me. ~ Jhonen V squez,
4:We mountain boys were all walkers. Mostly it was the fastest way to get ary place back in the hills, for often a boy could cross a mountain afoot where no horse could go . . . ~ Louis L Amour,
5:We cannot wait for others to make a difference, we have to be the change ourselves. To be a part of the making of yet another cancer hospital is a blessing in itself.' Watch me live on ARY Digital and donate to Shaukat Khanum Memorial Cancer Hospital and Research Centre in Peshawar as much as you can. ~ Hadiqa Kiani,
6:Christ was born in Bethlehem as
Heaven sang with joy.
Roaming shepherds came to see the
Infant, swaddled boy.
Several wisemen sought him out,
Traveling from afar.
Mary wondered, looking skyward
At a bright, new star.
Sacred was the Christ child's birth.
Sacred is CHRISTMAS. ~ Richelle E Goodrich,
7:Dear Die-ary, there's nothing terribly wrong with feeling lost, so long as that feeling precedes some plan on your part to actually do something about it. Too often a person grows complacent with their disillusionment, perpetually wearing their "discomfort" like a favorite shirt. I can't say I'm very pleased with where my life is just now... but I can't help but look forward to where it's going. ~ Jhonen V squez,
8:Dear Die-ary, I stared, motionless, before the mirror. As always, I stayed until I'm convinced that there is no glass, nothing, separating me from the room I see on the other side. I imagine that everything is different over there. Better. There are people, in that world, who I would like. But, like always, my hand hits the glass. I know that if I'd only waited just one more second... Shit. I'm gonna go kill a party clown. ~ Jhonen V squez,
9:iv el y c al l i ng for t h e r e clamatio n of c o m m u n i s m a s t h e n ame for a rev o l u t i o n ary u n i ve r s a l egali t rui an i s m , B ad i o u i n s i s t s o n a c o m m u n i s m d i s c o n ne c te d from t h e " o u tmo d e d " forms of Party and St at e . Hardt a n d N egri l i kewi s e rej e c t Party and State: "Being commu­ nist means being aga i nst the State . "8 They emp h a s i z e i n s te a d t h e c o n s t i tu e n t p o w e r o f d e s i re a n d t h e affec ­ tiv e , c re ativ e p ro d u c ti v i ty o f t h e mu l t i tu d e a s the c o m m u n i s m u n de r p i n n i n g and e x c e ed i ng c ap itali s m . T h i s i s n o t m y v iew. I agree w i th Bo s t e e l s and Zi z e k t h a t a p o l i t ic s w i t h o u t t h e organi zatio n a l form o f t h e p arty i s a polit i c s wi t h o u t p o l i ti c ~ Anonymous,
10:the love of Francesca and Paolo, often essayed by artists, yet never rendered, even by Ary Scheffer, as Dante would have had it, and as it was rendered here. There were no vulgarities of a fabled Hell; there were the two, alone in that true torture — Ricordarsi del tempo felice nella miseria —  yet happy, because together. Her face and form were in full light, his in shadow. Heart beating against heart, their arms round each other, they looked down into each other’s eyes. On his face were the fierce passions, against which he had had no strength, mingled with deep and yearning regret for the fate he had drawn in with his own. On hers, lifted up to him, was all the love at sight of which he who beheld it “swooned even as unto death;” the love — — placer si forte, Che come vedi ancor non m’abbandona — the love which made hell, paradise; and torture together, dearer than heaven alone. ~ Ouida,
11:With all such control phenomena, a critical issue is robustness: how well can a system withstand small jolts. Equally critical in biological systems is flexibility: how well can a system function over a range of frequencies. A locking-in to a single mode can be enslavement, preventing a system from adapting to change. Organisms must respond to circumstances that vary rapidly and unpredictably; no heartbeat or respiratory rhythm can be locked into the strict periodicities of the simplest physical models, and the same is true of the subtler rhythms of the rest of the body. Some researchers, among them Ary Goldberger of Harvard Medical School, proposed that healthy dynamics were marked by fractal physical structures, like the branching networks of bronchial tubes in the lung and conducting fibers in the heart, that allow a whole range of rhythms. Thinking of Robert Shaw's arguments, Goldberger noted: "Fractal processes associated with scaled, broadband spectra are 'information-rich.' Periodic states, in contrast, reflect narrow-band spectra ad are defined by monotonous, repetitive sequences, depleted of information content." Treating such disorders, he and other physiologists suggested, may depend on broadening a system's spectral reserve, its ability to range over many different frequencies without falling into a locked periodic channel. ~ James Gleick,
12:The Lady Vader has come. We would hear her words.'

'Then you will hear them in prison.' The dynast gestured, and two more of the official guard left their line, heading purposefully toward the steps.

It was, Leia judged, the right moment. Glancing down at her belt, she reached out through the Force with all the power and control she could manage--

And her lightsaber leaped from her belt, breaking free from its quick-release and jumping up in front of her. Her eyes and mind found the switch, and with a snap-hiss the brilliant green-white blade flashed into existence, carving out a vertical line between her and the line of dynasts.

There was a sound like a hissing gasp from the crowd. The two Noghri who had been moving toward the maitrakh froze in mid stride...and as the gasp vanished into utter silence, Leia knew that she'd finally gotten their complete attention. 'I am not merely the daughter of the Lord Vader,' she said, putting an edge of controlled anger into her voice. 'I am the Mal'ary'ush: heir to his authority and his power. I have come through many dangers to reveal the treachery that has been done to the Noghri people.'

She withdrew as much of her concentration as she could risk from the floating lightsaber to look slowly down the line of dynasts. 'Will you hear me? Or will you instead choose death? ~ Timothy Zahn,
13:Plaint Of The Missouri 'Coon In The Berlin Zoological
Gardens
Friend, by the way you hump yourself you're from the States, I know,
And born in old Mizzourah, where the 'coons in plenty grow;
I, too, am a native of that clime, but harsh, relentless fate
Has doomed me to an exile far from that noble state,
And I, who used to climb around and swing from tree to tree,
Now lead a life of ignominious ease, as you can see.
Have pity, O compatriot mine! and bide a season near
While I unfurl a dismal tale to catch your friendly ear.
My pedigree is noble--they used my grandsire's skin
To piece a coat for Patterson to warm himself within-Tom Patterson of Denver; no ermine can compare
With the grizzled robe that democratic statesman loves to wear!
Of such a grandsire I have come, and in the County Cole,
All up an ancient cottonwood, our family had its hole-We envied not the liveried pomp nor proud estate of kings
As we hustled around from day to day in search of bugs and things.
And when the darkness fell around, a mocking bird was nigh,
Inviting pleasant, soothing dreams with his sweet lullaby;
And sometimes came the yellow dog to brag around all night
That nary 'coon could wollop him in a stand-up barrel fight;
We simply smiled and let him howl, for all Mizzourians know
That ary 'coon can beat a dog if the 'coon gets half a show!
But we'd nestle close and shiver when the mellow moon had ris'n
And the hungry nigger sought our lair in hopes to make us his'n!
Raised as I was, it's hardly strange I pine for those old days-I cannot get acclimated or used to German ways;
The victuals that they give me here may all be very fine
For vulgar, common palates, but they will not do for mine!
The 'coon that's been used to stanch democratic cheer
Will not put up with onion tarts and sausage steeped in beer!
No; let the rest, for meat and drink, accede to slavish terms,
But send _me_ back from whence I came and let me grub for worms!
They come (these gaping Teutons do) on Sunday afternoons
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And wonder what I am--alas! there are no German 'coons!
For, if there were, I might still swing at home from tree to tree,
A symbol of democracy that's woolly, blythe and free.
And yet for what my captors are I would not change my lot,
For _I_ have tasted liberty--these others, _they_ have not!
So, even caged, the democratic 'coon more glory feels
Than the conscript German puppets with their swords about their heels!
Well, give my love to Crittenden, to Clardy and O'Neill,
To Jasper Burke and Colonel Jones, and tell 'em how I feel;
My compliments to Cockrill, Munford, Switzler, Hasbrook, Vest,
Bill Nelson, J. West Goodwin, Jedge Broadhead and the rest;
Bid them be steadfast in the faith and pay no heed at all
To Joe McCullagh's badinage or Chauncy Filley's gall;
And urge them to retaliate for what I'm suffering here
By cinching all the alien class that wants its Sunday beer.
~ Eugene Field,
14:Casey's Table D'Hote
Oh, them days on Red Hoss Mountain, when the skies wuz fair 'nd blue,
When the money flowed like likker, 'nd the folks wuz brave 'nd true!
When the nights wuz crisp 'nd balmy, 'nd the camp wuz all astir,
With the joints all throwed wide open 'nd no sheriff to demur!
Oh, them times on Red Hoss Mountain in the Rockies fur away,-There's no sich place nor times like them as I kin find to-day!
What though the camp _hez_ busted? I seem to see it still
A-lyin', like it loved it, on that big 'nd warty hill;
And I feel a sort of yearnin' 'nd a chokin' in my throat
When I think of Red Hoss Mountain 'nd of Casey's tabble dote!
Wal, yes; it's true I struck it rich, but that don't cut a show
When one is old 'nd feeble 'nd it's nigh his time to go;
The money that he's got in bonds or carries to invest
Don't figger with a codger who has lived a life out West;
Us old chaps like to set around, away from folks 'nd noise,
'Nd think about the sights we seen and things we done when boys;
The which is why _I_ love to set 'nd think of them old days
When all us Western fellers got the Colorado craze,-And _that_ is why I love to set around all day 'nd gloat
On thoughts of Red Hoss Mountain 'nd of Casey's tabble dote.
This Casey wuz an Irishman,--you'd know it by his name
And by the facial features appertainin' to the same.
He'd lived in many places 'nd had done a thousand things,
From the noble art of actin' to the work of dealin' kings,
But, somehow, hadn't caught on; so, driftin' with the rest,
He drifted for a fortune to the undeveloped West,
And he come to Red Hoss Mountain when the little camp wuz new,
When the money flowed like likker, 'nd the folks wuz brave 'nd true;
And, havin' been a stewart on a Mississippi boat,
He opened up a caffy 'nd he run a tabble dote.
The bar wuz long 'nd rangy, with a mirrer on the shelf,
'Nd a pistol, so that Casey, when required, could help himself;
Down underneath there wuz a row of bottled beer 'nd wine,
'Nd a kag of Burbun whiskey of the run of '59;
Upon the walls wuz pictures of hosses 'nd of girls,-Not much on dress, perhaps, but strong on records 'nd on curls!
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The which had been identified with Casey in the past,-The hosses 'nd the girls, I mean,--and both wuz mighty fast!
But all these fine attractions wuz of precious little note
By the side of what wuz offered at Casey's tabble dote.
There wuz half-a-dozen tables altogether in the place,
And the tax you had to pay upon your vittles wuz a case;
The boardin'-houses in the camp protested 't wuz a shame
To patronize a robber, which this Casey wuz the same!
They said a case was robbery to tax for ary meal;
But Casey tended strictly to his biz, 'nd let 'em squeal;
And presently the boardin'-houses all began to bust,
While Casey kept on sawin' wood 'nd layin' in the dust;
And oncet a tray'lin' editor from Denver City wrote
A piece back to his paper, puffin' Casey's tabble dote.
A tabble dote is different from orderin' aller cart:
In _one_ case you git all there is, in _t' other_, only _part_!
And Casey's tabble dote began in French,--as all begin,-And Casey's ended with the same, which is to say, with 'vin;'
But in between wuz every kind of reptile, bird, 'nd beast,
The same like you can git in high-toned restauraws down east;
'Nd windin' up wuz cake or pie, with coffee demy tass,
Or, sometimes, floatin' Ireland in a soothin' kind of sass
That left a sort of pleasant ticklin' in a feller's throat,
'Nd made him hanker after more of Casey's tabble dote.
The very recollection of them puddin's 'nd them pies
Brings a yearnin' to my buzzum 'nd the water to my eyes;
'Nd seems like cookin' nowadays ain't what it used to be
In camp on Red Hoss Mountain in that year of '63;
But, maybe, it is better, 'nd, maybe, I'm to blame-I'd like to be a-livin' in the mountains jest the same-I'd like to live that life again when skies wuz fair 'nd blue,
When things wuz run wide open 'nd men wuz brave 'nd true;
When brawny arms the flinty ribs of Red Hoss Mountain smote
For wherewithal to pay the price of Casey's tabble dote.
And you, O cherished brother, a-sleepin' 'way out west,
With Red Hoss Mountain huggin' you close to its lovin' breast,-Oh, do you dream in your last sleep of how we used to do,
Of how we worked our little claims together, me 'nd you?
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Why, when I saw you last a smile wuz restin' on your face,
Like you wuz glad to sleep forever in that lonely place;
And so you wuz, 'nd I 'd be, too, if I wuz sleepin' so.
But, bein' how a brother's love ain't for the world to know,
Whenever I've this heartache 'nd this chokin' in my throat,
I lay it all to thinkin' of Casey's tabble dote.
~ Eugene Field,
15:Mr. Dana, Of The New York Sun
Thar showed up out'n Denver in the spring uv '81
A man who'd worked with Dana on the Noo York Sun.
His name wuz Cantell Whoppers, 'nd he wuz a sight ter view
Ez he walked inter the orfice 'nd inquired fer work ter do.
Thar warn't no places vacant then,--fer be it understood,
That wuz the time when talent flourished at that altitood;
But thar the stranger lingered, tellin' Raymond 'nd the rest
Uv what perdigious wonders he could do when at his best,
Till finally he stated (quite by chance) that he hed done
A heap uv work with Dana on the Noo York Sun.
Wall, that wuz quite another thing; we owned that ary cuss
Who'd worked f'r Mr. Dana must be good enough fer us!
And so we tuk the stranger's word 'nd nipped him while we could,
For if we didn't take him we knew John Arkins would;
And Cooper, too, wuz mouzin' round fer enterprise 'nd brains,
Whenever them commodities blew in across the plains.
At any rate we nailed him, which made ol' Cooper swear
And Arkins tear out handfuls uv his copious curly hair;
But we set back and cackled, 'nd bed a power uv fun
With our man who'd worked with Dana on the Noo York Sun.
It made our eyes hang on our cheeks 'nd lower jaws ter drop,
Ter hear that feller tellin' how ol' Dana run his shop:
It seems that Dana wuz the biggest man you ever saw,-He lived on human bein's, 'nd preferred to eat 'em raw!
If he hed Democratic drugs ter take, before he took 'em,
As good old allopathic laws prescribe, he allus shook 'em.
The man that could set down 'nd write like Dany never grew,
And the sum of human knowledge wuzn't half what Dana knew;
The consequence appeared to be that nearly every one
Concurred with Mr. Dana of the Noo York Sun.
This feller, Cantell Whoppers, never brought an item in,-He spent his time at Perrin's shakin' poker dice f'r gin.
Whatever the assignment, he wuz allus sure to shirk,
He wuz very long on likker and all-fired short on work!
If any other cuss had played the tricks he dared ter play,
The daisies would be bloomin' over his remains to-day;
229
But somehow folks respected him and stood him to the last,
Considerin' his superior connections in the past.
So, when he bilked at poker, not a sucker drew a gun
On the man who 'd worked with Dana on the Noo York Sun.
Wall, Dana came ter Denver in the fall uv '83.
A very different party from the man we thought ter see,-A nice 'nd clean old gentleman, so dignerfied 'nd calm,
You bet yer life he never did no human bein' harm!
A certain hearty manner 'nd a fulness uv the vest
Betokened that his sperrits 'nd his victuals wuz the best;
His face wuz so benevolent, his smile so sweet 'nd kind,
That they seemed to be the reflex uv an honest, healthy mind;
And God had set upon his head a crown uv silver hair
In promise uv the golden crown He meaneth him to wear.
So, uv us boys that met him out'n Denver, there wuz none
But fell in love with Dana uv the Noo York Sun.
But when he came to Denver in that fall uv '83,
His old friend Cantell Whoppers disappeared upon a spree;
The very thought uv seein' Dana worked upon him so
(They hadn't been together fer a year or two, you know),
That he borrered all the stuff he could and started on a bat,
And, strange as it may seem, we didn't see him after that.
So, when ol' Dana hove in sight, we couldn't understand
Why he didn't seem to notice that his crony wa'n't on hand;
No casual allusion, not a question, no, not one,
For the man who'd "worked with Dana on the Noo York Sun!"
We broke it gently to him, but he didn't seem surprised,
Thar wuz no big burst uv passion as we fellers had surmised.
He said that Whoppers wuz a man he 'd never heerd about,
But he mought have carried papers on a Jarsey City route;
And then he recollected hearin' Mr. Laffan say
That he'd fired a man named Whoppers fur bein' drunk one day,
Which, with more likker underneath than money in his vest,
Had started on a freight-train fur the great 'nd boundin' West,
But further information or statistics he had none
Uv the man who'd "worked with Dana on the Noo York Sun."
We dropped the matter quietly 'nd never made no fuss,-When we get played for suckers, why, that's a horse on us!--
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But every now 'nd then we Denver fellers have to laff
To hear some other paper boast uv havin' on its staff
A man who's "worked with Dana," 'nd then we fellers wink
And pull our hats down on our eyes 'nd set around 'nd think.
It seems like Dana couldn't be as smart as people say,
If he educates so many folks 'nd lets 'em get away;
And, as for us, in future we'll be very apt to shun
The man who "worked with Dana on the Noo York Sun."
But bless ye, Mr. Dana! may you live a thousan' years,
To sort o' keep things lively in this vale of human tears;
An' may I live a thousan', too,--a thousan' less a day,
For I shouldn't like to be on earth to hear you'd passed away.
And when it comes your time to go you'll need no Latin chaff
Nor biographic data put in your epitaph;
But one straight line of English and of truth will let folks know
The homage 'nd the gratitude 'nd reverence they owe;
You'll need no epitaph but this: "Here sleeps the man who run
That best 'nd brightest paper, the Noo York Sun."
~ Eugene Field,
16:A FRAGMENT

PART I

Nec tantum prodere vati,
Quantum scire licet. Venit aetas omnis in unam
Congeriem, miserumque premunt tot saecula pectus.
Lucan, Phars. v. 176.

How wonderful is Death,
Death and his brother Sleep!
One pale as yonder wan and hornd moon,
With lips of lurid blue,
The other glowing like the vital morn,
When throned on ocean's wave
It breathes over the world:
Yet both so passing strange and wonderful!
Hath then the iron-sceptred Skeleton,
Whose reign is in the tainted sepulchres,
To the hell dogs that couch beneath his throne
Cast that fair prey? Must that divinest form,
Which love and admiration cannot view
Without a beating heart, whose azure veins
Steal like dark streams along a field of snow,
Whose outline is as fair as marble clothed
In light of some sublimest mind, decay?
Nor putrefaction's breath
Leave aught of this pure spectacle
But loathsomeness and ruin?
Spare aught but a dark theme,
On which the lightest heart might moralize?
Or is it but that downy-wingd slumbers
Have charmed their nurse coy Silence near her lids
To watch their own repose?
Will they, when morning's beam
Flows through those wells of light,
Seek far from noise and day some western cave,
Where woods and streams with soft and pausing winds
A lulling murmur weave?
Ianthe doth not sleep
The dreamless sleep of death:
Nor in her moonlight chamber silently
Doth Henry hear her regular pulses throb,
Or mark her delicate cheek
With interchange of hues mock the broad moon.
Outwatching weary night,
Without assured reward.
Her dewy eyes are closed;
On their translucent lids, whose texture fine
Scarce hides the dark blue orbs that burn below
With unapparent fire,
The baby Sleep is pillowed:
Her golden tresses shade
The bosom's stainless pride,
Twining like tendrils of the parasite
Around a marble column.
Hark! whence that rushing sound?
'Tis like a wondrous strain that sweeps
Around a lonely ruin
When west winds sigh and evening waves respond
In whispers from the shore:
'Tis wilder than the unmeasured notes
Which from the unseen lyres of dells and groves
The genii of the breezes sweep.
Floating on waves of music and of light,
The chariot of the Daemon of the World
Descends in silent power:
Its shape reposed within: slight as some cloud
That catches but the palest tinge of day
When evening yields to night,
Bright as that fibrous woof when stars indue
Its transitory robe.
Four shapeless shadows bright and beautiful
Draw that strange car of glory, reins of light
Check their unearthly speed; they stop and fold
Their wings of braided air:
The Daemon leaning from the ethereal car
Gazed on the slumbering maid.
Human eye hath ne'er beheld
A shape so wild, so bright, so beautiful,
As that which o'er the maiden's charmd sleep
Waving a starry wand,
Hung like a mist of light.
Such sounds as breathed around like odorous winds
Of wakening spring arose,
Filling the chamber and the moonlight sky.
Maiden, the world's supremest spirit
Beneath the shadow of her wings
Folds all thy memory doth inherit
From ruin of divinest things,
Feelings that lure thee to betray,
And light of thoughts that pass away.
For thou hast earned a mighty boon,
The truths which wisest poets see
Dimly, thy mind may make its own,
Rewarding its own majesty,
Entranced in some diviner mood
Of self-oblivious solitude.
Custom, and Faith, and Power thou spurnest;
From hate and awe thy heart is free;
Ardent and pure as day thou burnest,
For dark and cold mortality
A living light, to cheer it long,
The watch-fires of the world among.
Therefore from nature's inner shrine,
Where gods and fiends in worship bend,
Majestic spirit, be it thine
The flame to seize, the veil to rend,
Where the vast snake Eternity
In charmd sleep doth ever lie.
All that inspires thy voice of love,
Or speaks in thy unclosing eyes,
Or through thy frame doth burn or move,
Or think or feel, awake, arise!
Spirit, leave for mine and me
Earth's unsubstantial mimicry!
It ceased, and from the mute and moveless frame
A radiant spirit arose,
All beautiful in naked purity.
Robed in its human hues it did ascend,
Disparting as it went the silver clouds,
It moved towards the car, and took its seat
Beside the Daemon shape.
Obedient to the sweep of ary song,
The mighty ministers
Unfurled their prismy wings.
The magic car moved on;
The night was fair, innumerable stars
Studded heaven's dark blue vault;
The eastern wave grew pale
With the first smile of morn.
The magic car moved on.
From the swift sweep of wings
The atmosphere in flaming sparkles flew;
And where the burning wheels
Eddied above the mountain's loftiest peak
Was traced a line of lightning.
Now far above a rock the utmost verge
Of the wide earth it flew,
The rival of the Andes, whose dark brow
Frowned o'er the silver sea.
Far, far below the chariot's stormy path,
Calm as a slumbering babe,
Tremendous ocean lay.
Its broad and silent mirror gave to view
The pale and waning stars,
The chariot's fiery track,
And the grey light of morn
Tingeing those fleecy clouds
That cradled in their folds the infant dawn.
The chariot seemed to fly
Through the abyss of an immense concave,
Radiant with million constellations, tinged
With shades of infinite colour,
And semicircled with a belt
Flashing incessant meteors.
As they approached their goal,
The wingd shadows seemed to gather speed.
The sea no longer was distinguished; earth
Appeared a vast and shadowy sphere, suspended
In the black concave of heaven
With the sun's cloudless orb,
Whose rays of rapid light
Parted around the chariot's swifter course,
And fell like ocean's feathery spray
Dashed from the boiling surge
Before a vessel's prow.
The magic car moved on.
Earth's distant orb appeared
The smallest light that twinkles in the heavens,
Whilst round the chariot's way
Innumerable systems widely rolled,
And countless spheres diffused
An ever varying glory.
It was a sight of wonder! Some were horned.
And like the moon's argentine crescent hung
In the dark dome of heaven; some did shed
A clear mild beam like Hesperus, while the sea
Yet glows with fading sunlight; others dashed
Athwart the night with trains of bickering fire,
Like spherd worlds to death and ruin driven;
Some shone like stars, and as the chariot passed
Bedimmed all other light.
Spirit of Nature! here
In this interminable wilderness
Of worlds, at whose involved immensity
Even soaring fancy staggers,
Here is thy fitting temple.
Yet not the lightest leaf
That quivers to the passing breeze
Is less instinct with thee,
Yet not the meanest worm,
That lurks in graves and fattens on the dead,
Less shares thy eternal breath.
Spirit of Nature! thou
Imperishable as this glorious scene,
Here is thy fitting temple.
If solitude hath ever led thy steps
To the shore of the immeasurable sea,
And thou hast lingered there
Until the sun's broad orb
Seemed resting on the fiery line of ocean,
Thou must have marked the braided webs of gold
That without motion hang
Over the sinking sphere:
Thou must have marked the billowy mountain clouds,
Edged with intolerable radiancy,
Towering like rocks of jet
Above the burning deep:
And yet there is a moment
When the sun's highest point
Peers like a star o'er ocean's western edge,
When those far clouds of feathery purple gleam
Like fairy lands girt by some heavenly sea:
Then has thy rapt imagination soared
Where in the midst of all existing things
The temple of the mightiest Daemon stands.
Yet not the golden islands
That gleam amid yon flood of purple light,
Nor the feathery curtains
That canopy the sun's resplendent couch,
Nor the burnished ocean waves
Paving that gorgeous dome,
So fair, so wonderful a sight
As the eternal temple could afford.
The elements of all that human thought
Can frame of lovely or sublime, did join
To rear the fabric of the fane, nor aught
Of earth may image forth its majesty.
Yet likest evening's vault that fary hall,
As heaven low resting on the wave it spread
Its floors of flashing light,
Its vast and azure dome;
And on the verge of that obscure abyss
Where crystal battlements o'erhang the gulf
Of the dark world, ten thousand spheres diffuse
Their lustre through its adamantine gates.
The magic car no longer moved;
The Daemon and the Spirit
Entered the eternal gates.
Those clouds of ary gold
That slept in glittering billows
Beneath the azure canopy,
With the ethereal footsteps trembled not;
While slight and odorous mists
Floated to strains of thrilling melody
Through the vast columns and the pearly shrines.
The Daemon and the Spirit
Approached the overhanging battlement,
Below lay stretched the boundless universe!
There, far as the remotest line
That limits swift imagination's flight,
Unending orbs mingled in mazy motion,
Immutably fulfilling
Eternal Nature's law.
Above, below, around,
The circling systems formed
A wilderness of harmony,
Each with undeviating aim
In eloquent silence through the depths of space
Pursued its wondrous way.
Awhile the Spirit paused in ecstasy.
Yet soon she saw, as the vast spheres swept by,
Strange things within their belted orbs appear.
Like animated frenzies, dimly moved
Shadows, and skeletons, and fiendly shapes,
Thronging round human graves, and o'er the dead
Sculpturing records for each memory
In verse, such as malignant gods pronounce,
Blasting the hopes of men, when heaven and hell
Confounded burst in ruin o'er the world:
And they did build vast trophies, instruments
Of murder, human bones, barbaric gold,
Skins torn from living men, and towers of skulls
With sightless holes gazing on blinder heaven,
Mitres, and crowns, and brazen chariots stained
With blood, and scrolls of mystic wickedness,
The sanguine codes of venerable crime.
The likeness of a thrond king came by,
When these had passed, bearing upon his brow
A threefold crown; his countenance was calm,
His eye severe and cold; but his right hand
Was charged with bloody coin, and he did gnaw
By fits, with secret smiles, a human heart
Concealed beneath his robe; and motley shapes,
A multitudinous throng, around him knelt,
With bosoms bare, and bowed heads, and false looks
Of true submission, as the sphere rolled by.
Brooking no eye to witness their foul shame,
Which human hearts must feel, while human tongues
Tremble to speak, they did rage horribly,
Breathing in self-contempt fierce blasphemies
Against the Daemon of the World, and high
Hurling their armd hands where the pure Spirit,
Serene and inaccessibly secure,
Stood on an isolated pinnacle,
The flood of ages combating below,
The depth of the unbounded universe
Above, and all around
Necessity's unchanging harmony.
PART II
O happy Earth! reality of Heaven!
To which those restless powers that ceaselessly
Throng through the human universe aspire;
Thou consummation of all mortal hope!
Thou glorious prize of blindly-working will!
Whose rays, diffused throughout all space and time,
Verge to one point and blend for ever there:
Of purest spirits thou pure dwelling-place!
Where care and sorrow, impotence and crime,
Languor, disease, and ignorance dare not come:
O happy Earth, reality of Heaven!
Genius has seen thee in her passionate dreams,
And dim forebodings of thy loveliness,
Haunting the human heart, have there entwined
Those rooted hopes, that the proud Power of Evil
Shall not for ever on this fairest world
Shake pestilence and war, or that his slaves
With blasphemy for prayer, and human blood
For sacrifice, before his shrine for ever
In adoration bend, or Erebus
With all its banded fiends shall not uprise
To overwhelm in envy and revenge
The dauntless and the good, who dare to hurl
Defiance at his throne, girt tho' it be
With Death's omnipotence. Thou hast beheld
His empire, o'er the present and the past;
It was a desolate sightnow gaze on mine,
Futurity. Thou hoary giant Time,
Render thou up thy half-devoured babes,
And from the cradles of eternity,
Where millions lie lulled to their portioned sleep
By the deep murmuring stream of passing things,
Tear thou that gloomy shroud.Spirit, behold
Thy glorious destiny!
           The Spirit saw
The vast frame of the renovated world
Smile in the lap of Chaos, and the sense
Of hope thro' her fine texture did suffuse
Such varying glow, as summer evening casts
On undulating clouds and deepening lakes.
Like the vague sighings of a wind at even,
That wakes the wavelets of the slumbering sea
And dies on the creation of its breath,
And sinks and rises, fails and swells by fits,
Was the sweet stream of thought that with wild motion
Flowed o'er the Spirit's human sympathies.
The mighty tide of thought had paused awhile,
Which from the Daemon now like Ocean's stream
Again began to pour.
           To me is given
The wonders of the human world to keep
Space, matter, time and mindlet the sight
Renew and strengthen all thy failing hope.
All things are recreated, and the flame
Of consentaneous love inspires all life:
The fertile bosom of the earth gives suck
To myriads, who still grow beneath her care,
Rewarding her with their pure perfectness:
The balmy breathings of the wind inhale
Her virtues, and diffuse them all abroad:
Health floats amid the gentle atmosphere,
Glows in the fruits, and mantles on the stream;
No storms deform the beaming brow of heaven,
Nor scatter in the freshness of its pride
The foliage of the undecaying trees;
But fruits are ever ripe, flowers ever fair,
And Autumn proudly bears her matron grace,
Kindling a flush on the fair cheek of Spring,
Whose virgin bloom beneath the ruddy fruit
Reflects its tint and blushes into love.
The habitable earth is full of bliss;
Those wastes of frozen billows that were hurled
By everlasting snow-storms round the poles,
Where matter dared not vegetate nor live,
But ceaseless frost round the vast solitude
Bound its broad zone of stillness, are unloosed;
And fragrant zephyrs there from spicy isles
Ruffle the placid ocean-deep, that rolls
Its broad, bright surges to the sloping sand,
Whose roar is wakened into echoings sweet
To murmur through the heaven-breathing groves
And melodise with man's blest nature there.
The vast tract of the parched and sandy waste
Now teems with countless rills and shady woods,
Corn-fields and pastures and white cottages;
And where the startled wilderness did hear
A savage conqueror stained in kindred blood,
Hymning his victory, or the milder snake
Crushing the bones of some frail antelope
Within his brazen foldsthe dewy lawn,
Offering sweet incense to the sunrise, smiles
To see a babe before his mother's door,
Share with the green and golden basilisk
That comes to lick his feet, his morning's meal.
Those trackless deeps, where many a weary sail
Has seen, above the illimitable plain,
Morning on night and night on morning rise,
Whilst still no land to greet the wanderer spread
Its shadowy mountains on the sunbright sea,
Where the loud roarings of the tempest-waves
So long have mingled with the gusty wind
In melancholy loneliness, and swept
The desert of those ocean solitudes,
But vocal to the sea-bird's harrowing shriek,
The bellowing monster, and the rushing storm.
Now to the sweet and many-mingling sounds
Of kindliest human impulses respond:
Those lonely realms bright garden-isles begem,
With lightsome clouds and shining seas between,
And fertile valleys, resonant with bliss,
Whilst green woods overcanopy the wave,
Which like a toil-worn labourer leaps to shore,
To meet the kisses of the flowerets there.
Man chief perceives the change, his being notes
The gradual renovation, and defines
Each movement of its progress on his mind.
Man, where the gloom of the long polar night
Lowered o'er the snow-clad rocks and frozen soil,
Where scarce the hardiest herb that braves the frost
Basked in the moonlight's ineffectual glow,
Shrank with the plants, and darkened with the night:
Nor where the tropics bound the realms of day
With a broad belt of mingling cloud and flame,
Where blue mists through the unmoving atmosphere
Scattered the seeds of pestilence, and fed
Unnatural vegetation, where the land
Teemed with all earthquake, tempest and disease,
Was man a nobler being; slavery
Had crushed him to his country's blood-stained dust.
Even where the milder zone afforded man
A seeming shelter, yet contagion there,
Blighting his being with unnumbered ills,
Spread like a quenchless fire; nor truth availed
Till late to arrest its progress, or create
That peace which first in bloodless victory waved
Her snowy standard o'er this favoured clime:
There man was long the train-bearer of slaves,
The mimic of surrounding misery,
The jackal of ambition's lion-rage,
The bloodhound of religion's hungry zeal.
Here now the human being stands adorning
This loveliest earth with taintless body and mind:
Blest from his birth with all bland impulses,
Which gently in his noble bosom wake
All kindly passions and all pure desires.
Him, still from hope to hope the bliss pursuing,
Which from the exhaustless lore of human weal
Dawns on the virtuous mind, the thoughts that rise
In time-destroying infiniteness gift
With self-enshrined eternity, that mocks
The unprevailing hoariness of age,
And man, once fleeting o'er the transient scene
Swift as an unremembered vision, stands
Immortal upon earth: no longer now
He slays the beast that sports around his dwelling
And horribly devours its mangled flesh,
Or drinks its vital blood, which like a stream
Of poison thro' his fevered veins did flow
Feeding a plague that secretly consumed
His feeble frame, and kindling in his mind
Hatred, despair, and fear and vain belief,
The germs of misery, death, disease, and crime.
No longer now the wingd habitants,
That in the woods their sweet lives sing away,
Flee from the form of man; but gather round,
And prune their sunny feathers on the hands
Which little children stretch in friendly sport
Towards these dreadless partners of their play.
All things are void of terror: man has lost
His desolating privilege, and stands
An equal amidst equals: happiness
And science dawn though late upon the earth;
Peace cheers the mind, health renovates the frame;
Disease and pleasure cease to mingle here,
Reason and passion cease to combat there;
Whilst mind unfettered o'er the earth extends
Its all-subduing energies, and wields
The sceptre of a vast dominion there.
Mild is the slow necessity of death:
The tranquil spirit fails beneath its grasp,
Without a groan, almost without a fear,
Resigned in peace to the necessity,
Calm as a voyager to some distant land,
And full of wonder, full of hope as he.
The deadly germs of languor and disease
Waste in the human frame, and Nature gifts
With choicest boons her human worshippers.
How vigorous now the athletic form of age!
How clear its open and unwrinkled brow!
Where neither avarice, cunning, pride, or care,
Had stamped the seal of grey deformity
On all the mingling lineaments of time.
How lovely the intrepid front of youth!
How sweet the smiles of taintless infancy.
Within the massy prison's mouldering courts,
Fearless and free the ruddy children play,
Weaving gay chaplets for their innocent brows
With the green ivy and the red wall-flower,
That mock the dungeon's unavailing gloom;
The ponderous chains, and gratings of strong iron,
There rust amid the accumulated ruins
Now mingling slowly with their native earth:
There the broad beam of day, which feebly once
Lighted the cheek of lean captivity
With a pale and sickly glare, now freely shines
On the pure smiles of infant playfulness:
No more the shuddering voice of hoarse despair
Peals through the echoing vaults, but soothing notes
Of ivy-fingered winds and gladsome birds
And merriment are resonant around.
The fanes of Fear and Falsehood hear no more
The voice that once waked multitudes to war
Thundering thro' all their aisles: but now respond
To the death dirge of the melancholy wind:
It were a sight of awfulness to see
The works of faith and slavery, so vast,
So sumptuous, yet withal so perishing!
Even as the corpse that rests beneath their wall.
A thousand mourners deck the pomp of death
To-day, the breathing marble glows above
To decorate its memory, and tongues
Are busy of its life: to-morrow, worms
In silence and in darkness seize their prey.
These ruins soon leave not a wreck behind:
Their elements, wide-scattered o'er the globe,
To happier shapes are moulded, and become
Ministrant to all blissful impulses:
Thus human things are perfected, and earth,
Even as a child beneath its mother's love,
Is strengthened in all excellence, and grows
Fairer and nobler with each passing year.
Now Time his dusky pennons o'er the scene
Closes in steadfast darkness, and the past
Fades from our charmd sight. My task is done:
Thy lore is learned. Earth's wonders are thine own.
With all the fear and all the hope they bring.
My spells are past: the present now recurs.
Ah me! a pathless wilderness remains
Yet unsubdued by man's reclaiming hand.
Yet, human Spirit, bravely hold thy course,
Let virtue teach thee firmly to pursue
The gradual paths of an aspiring change:
For birth and life and death, and that strange state
Before the naked powers that thro' the world
Wander like winds have found a human home,
All tend to perfect happiness, and urge
The restless wheels of being on their way,
Whose flashing spokes, instinct with infinite life,
Bicker and burn to gain their destined goal:
For birth but wakes the universal mind
Whose mighty streams might else in silence flow
Thro' the vast world, to individual sense
Of outward shows, whose unexperienced shape
New modes of passion to its frame may lend;
Life is its state of action, and the store
Of all events is aggregated there
That variegate the eternal universe;
Death is a gate of dreariness and gloom,
That leads to azure isles and beaming skies
And happy regions of eternal hope.
Therefore, O Spirit! fearlessly bear on:
Though storms may break the primrose on its stalk,
Though frosts may blight the freshness of its bloom,
Yet spring's awakening breath will woo the earth,
To feed with kindliest dews its favourite flower,
That blooms in mossy banks and darksome glens,
Lighting the green wood with its sunny smile.
Fear not then, Spirit, death's disrobing hand,
So welcome when the tyrant is awake,
So welcome when the bigot's hell-torch flares;
'Tis but the voyage of a darksome hour,
The transient gulf-dream of a startling sleep.
For what thou art shall perish utterly,
But what is thine may never cease to be;
Death is no foe to virtue: earth has seen
Love's brightest roses on the scaffold bloom,
Mingling with freedom's fadeless laurels there,
And presaging the truth of visioned bliss.
Are there not hopes within thee, which this scene
Of linked and gradual being has confirmed?
Hopes that not vainly thou, and living fires
Of mind as radiant and as pure as thou,
Have shone upon the paths of menreturn,
Surpassing Spirit, to that world, where thou
Art destined an eternal war to wage
With tyranny and falsehood, and uproot
The germs of misery from the human heart.
Thine is the hand whose piety would soothe
The thorny pillow of unhappy crime,
Whose impotence an easy pardon gains,
Watching its wanderings as a friend's disease:
Thine is the brow whose mildness would defy
Its fiercest rage, and brave its sternest will,
When fenced by power and master of the world.
Thou art sincere and good; of resolute mind,
Free from heart-withering custom's cold control,
Of passion lofty, pure and unsubdued.
Earth's pride and meanness could not vanquish thee.
And therefore art thou worthy of the boon
Which thou hast now received: virtue shall keep
Thy footsteps in the path that thou hast trod,
And many days of beaming hope shall bless
Thy spotless life of sweet and sacred love.
Go, happy one, and give that bosom joy
Whose sleepless spirit waits to catch
Light, life and rapture from thy smile.
The Daemon called its wingd ministers.
Speechless with bliss the Spirit mounts the car,
That rolled beside the crystal battlement,
Bending her beamy eyes in thankfulness.
The burning wheels inflame
The steep descent of Heaven's untrodden way.
Fast and far the chariot flew:
The mighty globes that rolled
Around the gate of the Eternal Fane
Lessened by slow degrees, and soon appeared
Such tiny twinklers as the planet orbs
That ministering on the solar power
With borrowed light pursued their narrower way.
Earth floated then below:
The chariot paused a moment;
The Spirit then descended:
And from the earth departing
The shadows with swift wings
Speeded like thought upon the light of Heaven.
The Body and the Soul united then,
A gentle start convulsed Ianthe's frame:
Her veiny eyelids quietly unclosed;
Moveless awhile the dark blue orbs remained:
She looked around in wonder and beheld
Henry, who kneeled in silence by her couch,
Watching her sleep with looks of speechless love,
And the bright beaming stars
That through the casement shone.

~ Percy Bysshe Shelley, The Daemon Of The World
,
17:I rode one evening with Count Maddalo
Upon the bank of land which breaks the flow
Of Adria towards Venice: a bare strand
Of hillocks, heaped from ever-shifting sand,
Matted with thistles and amphibious weeds,
Such as from earth's embrace the salt ooze breeds,
Is this; an uninhabited sea-side,
Which the lone fisher, when his nets are dried,
Abandons; and no other object breaks
The waste, but one dwarf tree and some few stakes
Broken and unrepaired, and the tide makes
A narrow space of level sand thereon,
Where 'twas our wont to ride while day went down.
This ride was my delight. I love all waste
And solitary places; where we taste
The pleasure of believing what we see
Is boundless, as we wish our souls to be:
And such was this wide ocean, and this shore
More barren than its billows; and yet more
Than all, with a remembered friend I love
To ride as then I rode;for the winds drove
The living spray along the sunny air
Into our faces; the blue heavens were bare,
Stripped to their depths by the awakening north;
And, from the waves, sound like delight broke forth
Harmonising with solitude, and sent
Into our hearts areal merriment.
So, as we rode, we talked; and the swift thought.
Winging itself with laughter, lingered not,
But flew from brain to brain,such glee was ours.
Charged with light memories of remembered hours.
None slow enough for sadness: till we came
Homeward, which always makes the spirit tame.
This day had been cheerful but cold, and now
The sun was sinking, and the wind also.
Our talk grew somewhat serious, as may be
Talk interrupted with such raillery
As mocks itself, because it cannot scorn
The thoughts it would extinguish:'twas forlorn,
Yet pleasing, such as once, so poets tell,
The devils held within the dales of Hell
Concerning God, freewill and destiny:
Of all that earth has been or yet may be,
All that vain men imagine or believe,
Or hope can paint or suffering may achieve,
We descanted, and I (for ever still
Is it not wise to make the best of ill?)
Argued against despondency, but pride
Made my companion take the darker side.
The sense that he was greater than his kind
Had struck, methinks, his eagle spirit blind
By gazing on its own exceeding light.
Meanwhile the sun paused ere it should alight,
Over the horizon of the mountains;Oh,
How beautiful is sunset, when the glow
Of Heaven descends upon a land like thee,
Thou Paradise of exiles, Italy!
Thy mountains, seas, and vineyards, and the towers
Of cities they encircle!it was ours
To stand on thee, beholding it: and then,
Just where we had dismounted, the Count's men
Were waiting for us with the gondola.
As those who pause on some delightful way
Though bent on pleasant pilgrimage, we stood
Looking upon the evening, and the flood
Which lay between the city and the shore.
Paved with the image of the sky . . . the hoar
And ary Alps towards the North appeared
Through mist, an heaven-sustaining bulwark reared
Between the East and West; and half the sky
Was roofed with clouds of rich emblazonry
Dark purple at the zenith, which still grew
Down the steep West into a wondrous hue
Brighter than burning gold, even to the rent
Where the swift sun yet paused in his descent
Among the many-folded hills: they were
These famous Euganean hills, which bear,
As seen from Lido thro' the harbour piles,
The likeness of a clump of peakd isles
And thenas if the Earth and Sea had been
Dissolved into one lake of fire, were seen
Those mountains towering as from waves of flame
Around the vaporous sun, from which there came
The inmost purple spirit of light, and made
Their very peaks transparent. 'Ere it fade,'
Said my companion, 'I will show you soon
A better station'so, o'er the lagune
We glided; and from that funereal bark
I leaned, and saw the city, and could mark
How from their many isles, in evening's gleam,
Its temples and its palaces did seem
Like fabrics of enchantment piled to Heaven.
I was about to speak, when'We are even
Now at the point I meant,' said Maddalo,
And bade the gondolieri cease to row.
'Look, Julian, on the west, and listen well
If you hear not a deep and heavy bell.'
I looked, and saw between us and the sun
A building on an island; such a one
As age to age might add, for uses vile,
A windowless, deformed and dreary pile;
And on the top an open tower, where hung
A bell, which in the radiance swayed and swung;
We could just hear its hoarse and iron tongue:
The broad sun sunk behind it, and it tolled
In strong and black relief.'What we behold
Shall be the madhouse and its belfry tower,'
Said Maddalo, 'and ever at this hour
Those who may cross the water, hear that bell
Which calls the maniacs, each one from his cell,
To vespers.''As much skill as need to pray
In thanks or hope for their dark lot have they
To their stern maker,' I replied. 'O ho!
You talk as in years past,' said Maddalo.
''Tis strange men change not. You were ever still
Among Christ's flock a perilous infidel,
A wolf for the meek lambsif you can't swim
Beware of Providence.' I looked on him,
But the gay smile had faded in his eye.
'And such,'he cried, 'is our mortality.
And this must be the emblem and the sign
Of what should be eternal and divine!
And like that black and dreary bell, the soul,
Hung in a heaven-illumined tower, must toll
Our thoughts and our desires to meet below
Round the rent heart and prayas madmen do
For what? they know not,till the night of death
As sunset that strange vision, severeth
Our memory from itself, and us from all
We sought and yet were baffled.' I recall
The sense of what he said, although I mar
The force of his expressions. The broad star
Of day meanwhile had sunk behind the hill,
And the black bell became invisible,
And the red tower looked gray, and all between
The churches, ships and palaces were seen
Huddled in gloom;into the purple sea
The orange hues of heaven sunk silently.
We hardly spoke, and soon the gondola
Conveyed me to my lodging by the way.
The following morn was rainy, cold and dim:
Ere Maddalo arose, I called on him,
And whilst I waited with his child I played;
A lovelier toy sweet Nature never made,
A serious, subtle, wild, yet gentle being,
Graceful without design and unforeseeing,
With eyesOh speak not of her eyes!which seem
Twin mirrors of Italian Heaven, yet gleam
With such deep meaning, as we never see
But in the human countenance: with me
She was a special favourite: I had nursed
Her fine and feeble limbs when she came first
To this bleak world; and she yet seemed to know
On second sight her ancient playfellow,
Less changed than she was by six months or so;
For after her first shyness was worn out
We sate there, rolling billiard balls about,
When the Count entered. Salutations past
'The word you spoke last night might well have cast
A darkness on my spiritif man be
The passive thing you say, I should not see
Much harm in the religions and old saws
(Tho' I may never own such leaden laws)
Which break a teachless nature to the yoke:
Mine is another faith'thus much I spoke
And noting he replied not, added: 'See
This lovely child, blithe, innocent and free;
She spends a happy time with little care,
While we to such sick thoughts subjected are
As came on you last nightit is our will
That thus enchains us to permitted ill
We might be otherwisewe might be all
We dream of happy, high, majestical.
Where is the love, beauty, and truth we seek
But in our mind? and if we were not weak
Should we be less in deed than in desire?'
'Ay, if we were not weakand we aspire
How vainly to be strong!' said Maddalo:
'You talk Utopia.' 'It remains to know,'
I then rejoined, 'and those who try may find
How strong the chains are which our spirit bind;
Brittle perchance as straw . . . We are assured
Much may be conquered, much may be endured,
Of what degrades and crushes us. We know
That we have power over ourselves to do
And sufferwhat, we know not till we try;
But something nobler than to live and die
So taught those kings of old philosophy
Who reigned, before Religion made men blind;
And those who suffer with their suffering kind
Yet feel their faith, religion.' 'My dear friend,'
Said Maddalo, 'my judgement will not bend
To your opinion, though I think you might
Make such a system refutation-tight
As far as words go. I knew one like you
Who to this city came some months ago,
With whom I argued in this sort, and he
Is now gone mad,and so he answered me,
Poor fellow! but if you would like to go
We'll visit him, and his wild talk will show
How vain are such aspiring theories.'
'I hope to prove the induction otherwise,
And that a want of that true theory, still,
Which seeks a "soul of goodness" in things ill
Or in himself or others, has thus bowed
His beingthere are some by nature proud,
Who patient in all else demand but this
To love and be beloved with gentleness;
And being scorned, what wonder if they die
Some living death? this is not destiny
But man's own wilful ill.'
              As thus I spoke
Servants announced the gondola, and we
Through the fast-falling rain and high-wrought sea
Sailed to the island where the madhouse stands.
We disembarked. The clap of tortured hands,
Fierce yells and howlings and lamentings keen,
And laughter where complaint had merrier been,
Moans, shrieks, and curses, and blaspheming prayers
Accosted us. We climbed the oozy stairs
Into an old courtyard. I heard on high,
Then, fragments of most touching melody,
But looking up saw not the singer there
Through the black bars in the tempestuous air
I saw, like weeds on a wrecked palace growing,
Long tangled locks flung wildly forth, and flowing,
Of those who on a sudden were beguiled
Into strange silence, and looked forth and smiled
Hearing sweet sounds.Then I: 'Methinks there were
A cure of these with patience and kind care,
If music can thus move . . . but what is he
Whom we seek here?' 'Of his sad history
I know but this,' said Maddalo: 'he came
To Venice a dejected man, and fame
Said he was wealthy, or he had been so;
Some thought the loss of fortune wrought him woe;
But he was ever talking in such sort
As you dofar more sadlyhe seemed hurt,
Even as a man with his peculiar wrong,
To hear but of the oppression of the strong,
Or those absurd deceits (I think with you
In some respects, you know) which carry through
The excellent impostors of this earth
When they outface detectionhe had worth,
Poor fellow! but a humourist in his way'
'Alas, what drove him mad?' 'I cannot say:
A lady came with him from France, and when
She left him and returned, he wandered then
About yon lonely isles of desert sand
Till he grew wildhe had no cash or land
Remaining,the police had brought him here
Some fancy took him and he would not bear
Removal; so I fitted up for him
Those rooms beside the sea, to please his whim,
And sent him busts and books and urns for flowers,
Which had adorned his life in happier hours,
And instruments of musicyou may guess
A stranger could do little more or less
For one so gentle and unfortunate:
And those are his sweet strains which charm the weight
From madmen's chains, and make this Hell appear
A heaven of sacred silence, hushed to hear.'
'Nay, this was kind of youhe had no claim,
As the world says''Nonebut the very same
Which I on all mankind were I as he
Fallen to such deep reverse;his melody
Is interruptednow we hear the din
Of madmen, shriek on shriek, again begin;
Let us now visit him; after this strain
He ever communes with himself again,
And sees nor hears not any.' Having said
These words we called the keeper, and he led
To an apartment opening on the sea
There the poor wretch was sitting mournfully
Near a piano, his pale fingers twined
One with the other, and the ooze and wind
Rushed through an open casement, and did sway
His hair, and starred it with the brackish spray;
His head was leaning on a music book,
And he was muttering, and his lean limbs shook;
His lips were pressed against a folded leaf
In hue too beautiful for health, and grief
Smiled in their motions as they lay apart
As one who wrought from his own fervid heart
The eloquence of passion, soon he raised
His sad meek face and eyes lustrous and glazed
And spokesometimes as one who wrote, and thought
His words might move some heart that heeded not,
If sent to distant lands: and then as one
Reproaching deeds never to be undone
With wondering self-compassion; then his speech
Was lost in grief, and then his words came each
Unmodulated, cold, expressionless,
But that from one jarred accent you might guess
It was despair made them so uniform:
And all the while the loud and gusty storm
Hissed through the window, and we stood behind
Stealing his accents from the envious wind
Unseen. I yet remember what he said
Distinctly: such impression his words made.
'Month after month,' he cried, 'to bear this load
And as a jade urged by the whip and goad
To drag life on, which like a heavy chain
Lengthens behind with many a link of pain!
And not to speak my griefO, not to dare
To give a human voice to my despair,
But live and move, and, wretched thing! smile on
As if I never went aside to groan,
And wear this mask of falsehood even to those
Who are most dearnot for my own repose
Alas! no scorn or pain or hate could be
So heavy as that falsehood is to me
But that I cannot bear more altered faces
Than needs must be, more changed and cold embraces,
More misery, disappointment, and mistrust
To own me for their father . . . Would the dust
Were covered in upon my body now!
That the life ceased to toil within my brow!
And then these thoughts would at the least be fled;
Let us not fear such pain can vex the dead.
'What Power delights to torture us? I know
That to myself I do not wholly owe
What now I suffer, though in part I may.
Alas! none strewed sweet flowers upon the way
Where wandering heedlessly, I met pale Pain
My shadow, which will leave me not again
If I have erred, there was no joy in error,
But pain and insult and unrest and terror;
I have not as some do, bought penitence
With pleasure, and a dark yet sweet offence,
For then,if love and tenderness and truth
Had overlived hope's momentary youth,
My creed should have redeemed me from repenting;
But loathd scorn and outrage unrelenting
Met love excited by far other seeming
Until the end was gained . . . as one from dreaming
Of sweetest peace, I woke, and found my state
Such as it is.
         'O Thou, my spirit's mate
Who, for thou art compassionate and wise,
Wouldst pity me from thy most gentle eyes
If this sad writing thou shouldst ever see
My secret groans must be unheard by thee,
Thou wouldst weep tears bitter as blood to know
Thy lost friend's incommunicable woe.
'Ye few by whom my nature has been weighed
In friendship, let me not that name degrade
By placing on your hearts the secret load
Which crushes mine to dust. There is one road
To peace and that is truth, which follow ye!
Love sometimes leads astray to misery.
Yet think not though subduedand I may well
Say that I am subduedthat the full Hell
Within me would infect the untainted breast
Of sacred nature with its own unrest;
As some perverted beings think to find
In scorn or hate a medicine for the mind
Which scorn or hate have woundedO how vain!
The dagger heals not but may rend again . . .
Believe that I am ever still the same
In creed as in resolve, and what may tame
My heart, must leave the understanding free,
Or all would sink in this keen agony
Nor dream that I will join the vulgar cry;
Or with my silence sanction tyranny;
Or seek a moment's shelter from my pain
In any madness which the world calls gain,
Ambition or revenge or thoughts as stern
As those which make me what I am; or turn
To avarice or misanthropy or lust . . .
Heap on me soon, O grave, thy welcome dust!
Till then the dungeon may demand its prey,
And Poverty and Shame may meet and say
Halting beside me on the public way
"That love-devoted youth is ourslet's sit
Beside himhe may live some six months yet."
Or the red scaffold, as our country bends,
May ask some willing victim, or ye friends
May fall under some sorrow which this heart
Or hand may share or vanquish or avert;
I am preparedin truth with no proud joy
To do or suffer aught, as when a boy
I did devote to justice and to love
My nature, worthless now! . . .
                 'I must remove
A veil from my pent mind. 'Tis torn aside!
O, pallid as Death's dedicated bride,
Thou mockery which art sitting by my side,
Am I not wan like thee? at the grave's call
I haste, invited to thy wedding-ball
To greet the ghastly paramour, for whom
Thou hast deserted me . . . and made the tomb
Thy bridal bed . . . But I beside your feet
Will lie and watch ye from my winding sheet
Thus . . . wide awake tho' dead . . . yet stay, O stay!
Go not so soonI know not what I say
Hear but my reasons . . I am mad, I fear,
My fancy is o'erwrought . . thou art not here. . .
Pale art thou, 'tis most true . . but thou art gone,
Thy work is finished . . . I am left alone!
'Nay, was it I who wooed thee to this breast
Which, like a serpent, thou envenomest
As in repayment of the warmth it lent?
Didst thou not seek me for thine own content?
Did not thy love awaken mine? I thought
That thou wert she who said, "You kiss me not
Ever, I fear you do not love me now"
In truth I loved even to my overthrow
Her, who would fain forget these words: but they
Cling to her mind, and cannot pass away.
'You say that I am proudthat when I speak
My lip is tortured with the wrongs which break
The spirit it expresses . . . Never one
Humbled himself before, as I have done!
Even the instinctive worm on which we tread
Turns, though it wound notthen with prostrate head
Sinks in the dusk and writhes like meand dies?
No: wears a living death of agonies!
As the slow shadows of the pointed grass
Mark the eternal periods, his pangs pass
Slow, ever-moving,making moments be
As mine seemeach an immortality!
'That you had never seen menever heard
My voice, and more than all had ne'er endured
The deep pollution of my loathed embrace
That your eyes ne'er had lied love in my face
That, like some maniac monk, I had torn out
The nerves of manhood by their bleeding root
With mine own quivering fingers, so that ne'er
Our hearts had for a moment mingled there
To disunite in horrorthese were not
With thee, like some suppressed and hideous thought
Which flits athwart our musings, but can find
No rest within a pure and gentle mind . . .
Thou sealedst them with many a bare broad word,
And searedst my memory o'er them,for I heard
And can forget not . . . they were ministered
One after one, those curses. Mix them up
Like self-destroying poisons in one cup,
And they will make one blessing which thou ne'er
Didst imprecate for, on me,death.
                   'It were
A cruel punishment for one most cruel,
If such can love, to make that love the fuel
Of the mind's hell; hate, scorn, remorse, despair:
But mewhose heart a stranger's tear might wear
As water-drops the sandy fountain-stone,
Who loved and pitied all things, and could moan
For woes which others hear not, and could see
The absent with the glance of phantasy,
And with the poor and trampled sit and weep,
Following the captive to his dungeon deep;
Mewho am as a nerve o'er which do creep
The else unfelt oppressions of this earth,
And was to thee the flame upon thy hearth,
When all beside was coldthat thou on me
Shouldst rain these plagues of blistering agony
Such curses are from lips once eloquent
With love's too partial praiselet none relent
Who intend deeds too dreadful for a name
Henceforth, if an example for the same
They seek . . . for thou on me lookedst so, and so
And didst speak thus . . and thus . . . I live to show
How much men bear and die not!
                'Thou wilt tell,
With the grimace of hate, how horrible
It was to meet my love when thine grew less;
Thou wilt admire how I could e'er address
Such features to love's work . . . this taunt, though true,
(For indeed Nature nor in form nor hue
Bestowed on me her choicest workmanship)
Shall not be thy defence . . . for since thy lip
Met mine first, years long past, since thine eye kindled
With soft fire under mine, I have not dwindled
Nor changed in mind or body, or in aught
But as love changes what it loveth not
After long years and many trials.
                  'How vain
Are words! I thought never to speak again,
Not even in secret,not to my own heart
But from my lips the unwilling accents start,
And from my pen the words flow as I write,
Dazzling my eyes with scalding tears . . . my sight
Is dim to see that charactered in vain
On this unfeeling leaf which burns the brain
And eats into it . . . blotting all things fair
And wise and good which time had written there.
'Those who inflict must suffer, for they see
The work of their own hearts, and this must be
Our chastisement or recompenseO child!
I would that thine were like to be more mild
For both our wretched sakes . . . for thine the most
Who feelest already all that thou hast lost
Without the power to wish it thine again;
And as slow years pass, a funereal train
Each with the ghost of some lost hope or friend
Following it like its shadow, wilt thou bend
No thought on my dead memory?
                'Alas, love!
Fear me not . . . against thee I would not move
A finger in despite. Do I not live
That thou mayst have less bitter cause to grieve?
I give thee tears for scorn and love for hate;
And that thy lot may be less desolate
Than his on whom thou tramplest, I refrain
From that sweet sleep which medicines all pain.
Then, when thou speakest of me, never say
"He could forgive not." Here I cast away
All human passions, all revenge, all pride;
I think, speak, act no ill; I do but hide
Under these words, like embers, every spark
Of that which has consumed mequick and dark
The grave is yawning . . . as its roof shall cover
My limbs with dust and worms under and over
So let Oblivion hide this grief . . . the air
Closes upon my accents, as despair
Upon my heartlet death upon despair!'
He ceased, and overcome leant back awhile,
Then rising, with a melancholy smile
Went to a sofa, and lay down, and slept
A heavy sleep, and in his dreams he wept
And muttered some familiar name, and we
Wept without shame in his society.
I think I never was impressed so much;
The man who were not, must have lacked a touch
Of human nature . . . then we lingered not,
Although our argument was quite forgot,
But calling the attendants, went to dine
At Maddalo's; yet neither cheer nor wine
Could give us spirits, for we talked of him
And nothing else, till daylight made stars dim;
And we agreed his was some dreadful ill
Wrought on him boldly, yet unspeakable,
By a dear friend; some deadly change in love
Of one vowed deeply which he dreamed not of;
For whose sake he, it seemed, had fixed a blot
Of falsehood on his mind which flourished not
But in the light of all-beholding truth;
And having stamped this canker on his youth
She had abandoned himand how much more
Might be his woe, we guessed nothe had store
Of friends and fortune once, as we could guess
From his nice habits and his gentleness;
These were now lost . . . it were a grief indeed
If he had changed one unsustaining reed
For all that such a man might else adorn.
The colours of his mind seemed yet unworn;
For the wild language of his grief was high,
Such as in measure were called poetry;
And I remember one remark which then
Maddalo made. He said: 'Most wretched men
Are cradled into poetry by wrong,
They learn in suffering what they teach in song.'
If I had been an unconnected man
I, from this moment, should have formed some plan
Never to leave sweet Venice,for to me
It was delight to ride by the lone sea;
And then, the town is silentone may write
Or read in gondolas by day or night,
Having the little brazen lamp alight,
Unseen, uninterrupted; books are there,
Pictures, and casts from all those statues fair
Which were twin-born with poetry, and all
We seek in towns, with little to recall
Regrets for the green country. I might sit
In Maddalo's great palace, and his wit
And subtle talk would cheer the winter night
And make me know myself, and the firelight
Would flash upon our faces, till the day
Might dawn and make me wonder at my stay:
But I had friends in London too: the chief
Attraction here, was that I sought relief
From the deep tenderness that maniac wrought
Within me'twas perhaps an idle thought
But I imagined that if day by day
I watched him, and but seldom went away,
And studied all the beatings of his heart
With zeal, as men study some stubborn art
For their own good, and could by patience find
An entrance to the caverns of his mind,
I might reclaim him from his dark estate:
In friendships I had been most fortunate
Yet never saw I one whom I would call
More willingly my friend; and this was all
Accomplished not; such dreams of baseless good
Oft come and go in crowds or solitude
And leave no tracebut what I now designed
Made for long years impression on my mind.
The following morning, urged by my affairs,
I left bright Venice.
           After many years
And many changes I returned; the name
Of Venice, and its aspect, was the same;
But Maddalo was travelling far away
Among the mountains of Armenia.
His dog was dead. His child had now become
A woman; such as it has been my doom
To meet with few,a wonder of this earth,
Where there is little of transcendent worth,
Like one of Shakespeare's women: kindly she,
And, with a manner beyond courtesy,
Received her father's friend; and when I asked
Of the lorn maniac, she her memory tasked,
And told as she had heard the mournful tale:
'That the poor sufferer's health began to fail
Two years from my departure, but that then
The lady who had left him, came again.
Her mien had been imperious, but she now
Looked meekperhaps remorse had brought her low.
Her coming made him better, and they stayed
Together at my father'sfor I played,
As I remember, with the lady's shawl
I might be six years oldbut after all
She left him' . . . 'Why, her heart must have been tough:
How did it end?' 'And was not this enough?
They metthey parted''Child, is there no more?'
'Something within that interval which bore
The stamp of why they parted, how they met:
Yet if thine agd eyes disdain to wet
Those wrinkled cheeks with youth's remembered tears,
Ask me no more, but let the silent years
Be closed and cered over their memory
As yon mute marble where their corpses lie.'
I urged and questioned still, she told me how
All happenedbut the cold world shall not know.
Composed at Este after Shelley's first visit to Venice, 1818 (Autumn); first published in the Posthumous Poems, London, 1824 (ed. Mrs. Shelley). Shelley's original intention had been to print the poem in Leigh Hunt's Examiner; but he changed his mind and, on August 15, 1819, sent the MS. to Hunt to be published anonymously by Ollier. This MS., found by Mr. Townshend Mayer, and by him placed in the hands of Mr. H. Buxton Forman, C.B., is described by him at length in Mr. Forman's Library Edition of the poems (vol. iii., p. 107). The date, 'May, 1819,' affixed to Julian and Maddalo in the P.P., 1824, indicates the time when the text was finally revised by Shelley.

Note by Mrs. Shelley: 'From the Baths of Lucca, in 1818, Shelley visited Venice; and, circumstances rendering it eligible that we should remain a few weeks in the neighbourhood of that city, he accepted the offer of Lord Byron, who lent him the use of a villa he rented near Este; and he sent for his family from Lucca to join him.
I Capuccini was a villa built on the site of a Capuchin convent, demolished when the French suppressed religious houses; it was situated on the very overhanging brow of a low hill at the foot of a range of higher ones. The house was cheerful and pleasant; a vine-trellised walk, a pergola, as it is called in Italian, led from the hall-door to a summer-house at the end of the garden, which Shelley made his study, and in which he began the Prometheus; and here also, as he mentions in a letter, he wrote Julian and Maddalo. A slight ravine, with a road in its depth, divided the garden from the hill, on which stood the ruins of the ancient castle of Este, whose dark massive wall gave forth an echo, and from whose ruined crevices owls and bats flitted forth at night, as the crescent moon sunk behind the black and heavy battlements. We looked from the garden over the wide plain of Lombardy, bounded to the west by the far Apennines, while to the east the horizon was lost in misty distance. After the picturesque but limited view of mountain, ravine, and chestnutwood, at the Baths of Lucca, there was something infinitely gratifying to the eye in the wide range of prospect commanded by our new abode.



~ Percy Bysshe Shelley, Julian and Maddalo - A Conversation
,
18:TO MARY
(ON HER OBJECTING TO THE FOLLOWING POEM, UPON THE SCORE OF ITS CONTAINING NO HUMAN INTEREST)

I.
How, my dear Mary, -- are you critic-bitten
(For vipers kill, though dead) by some review,
That you condemn these verses I have written,
Because they tell no story, false or true?
What, though no mice are caught by a young kitten,
May it not leap and play as grown cats do,
Till its claws come? Prithee, for this one time,
Content thee with a visionary rhyme.

II.
What hand would crush the silken-wingd fly,
The youngest of inconstant April's minions,
Because it cannot climb the purest sky,
Where the swan sings, amid the sun's dominions?
Not thine. Thou knowest 'tis its doom to die,
When Day shall hide within her twilight pinions
The lucent eyes, and the eternal smile,
Serene as thine, which lent it life awhile.

III.
To thy fair feet a wingd Vision came,
Whose date should have been longer than a day,
And o'er thy head did beat its wings for fame,
And in thy sight its fading plumes display;
The watery bow burned in the evening flame,
But the shower fell, the swift Sun went his way
And that is dead.O, let me not believe
That anything of mine is fit to live!

IV.
Wordsworth informs us he was nineteen years
Considering and retouching Peter Bell;
Watering his laurels with the killing tears
Of slow, dull care, so that their roots to Hell
Might pierce, and their wide branches blot the spheres
Of Heaven, with dewy leaves and flowers; this well
May be, for Heaven and Earth conspire to foil
The over-busy gardener's blundering toil.

V.
My Witch indeed is not so sweet a creature
As Ruth or Lucy, whom his graceful praise
Clothes for our grandsonsbut she matches Peter,
Though he took nineteen years, and she three days
In dressing. Light the vest of flowing metre
She wears; he, proud as dandy with his stays,
Has hung upon his wiry limbs a dress
Like King Lear's 'looped and windowed raggedness.'

VI.
If you strip Peter, you will see a fellow
Scorched by Hell's hyperequatorial climate
Into a kind of a sulphureous yellow:
A lean mark, hardly fit to fling a rhyme at;
In shape a Scaramouch, in hue Othello.
If you unveil my Witch, no priest nor primate
Can shrive you of that sin, -- if sin there be
In love, when it becomes idolatry.
THE WITCH OF ATLAS.

I.
Before those cruel Twins, whom at one birth
Incestuous Change bore to her father Time,
Error and Truth, had hunted from the Earth
All those bright natures which adorned its prime,
And left us nothing to believe in, worth
The pains of putting into learnd rhyme,
A lady-witch there lived on Atlas' mountain
Within a cavern, by a secret fountain.

II.
Her mother was one of the Atlantides:
The all-beholding Sun had ne'er beholden
In his wide voyage o'er continents and seas
So fair a creature, as she lay enfolden
In the warm shadow of her loveliness;--
He kissed her with his beams, and made all golden
The chamber of gray rock in which she lay--
She, in that dream of joy, dissolved away.

III.
'Tis said, she first was changed into a vapour,
And then into a cloud, such clouds as flit,
Like splendour-wingd moths about a taper,
Round the red west when the sun dies in it:
And then into a meteor, such as caper
On hill-tops when the moon is in a fit:
Then, into one of those mysterious stars
Which hide themselves between the Earth and Mars.

IV.
Ten times the Mother of the Months had bent
Her bow beside the folding-star, and bidden
With that bright sign the billows to indent
The sea-deserted sand -- like children chidden,
At her command they ever came and went--
Since in that cave a dewy splendour hidden
Took shape and motion: with the living form
Of this embodied Power, the cave grew warm.

V.
A lovely lady garmented in light
From her own beauty -- deep her eyes, as are
Two openings of unfathomable night
Seen through a Temple's cloven roof -- her hair
Darkthe dim brain whirls dizzy with delight,
Picturing her form; her soft smiles shone afar,
And her low voice was heard like love, and drew
All living things towards this wonder new.

VI.
And first the spotted cameleopard came,
And then the wise and fearless elephant;
Then the sly serpent, in the golden flame
Of his own volumes intervolved -- all gaunt
And sanguine beasts her gentle looks made tame.
They drank before her at her sacred fount;
And every beast of beating heart grew bold,
Such gentleness and power even to behold.

VII.
The brinded lioness led forth her young,
That she might teach them how they should forego
Their inborn thirst of death; the pard unstrung
His sinews at her feet, and sought to know
With looks whose motions spoke without a tongue
How he might be as gentle as the doe.
The magic circle of her voice and eyes
All savage natures did imparadise.

VIII.
And old Silenus, shaking a green stick
Of lilies, and the wood-gods in a crew
Came, blithe, as in the olive copses thick
Cicadae are, drunk with the noonday dew:
And Dryope and Faunus followed quick,
Teasing the God to sing them something new;
Till in this cave they found the lady lone,
Sitting upon a seat of emerald stone.

IX.
And universal Pan, 'tis said, was there,
And though none saw him,through the adamant
Of the deep mountains, through the trackless air,
And through those living spirits, like a want,
He passed out of his everlasting lair
Where the quick heart of the great world doth pant,
And felt that wondrous lady all alone,
And she felt him, upon her emerald throne.

X.
And every nymph of stream and spreading tree,
And every shepherdess of Ocean's flocks,
Who drives her white waves over the green sea,
And Ocean with the brine on his gray locks,
And quaint Priapus with his company,
All came, much wondering how the enwombd rocks
Could have brought forth so beautiful a birth;
Her love subdued their wonder and their mirth.

XI.
The herdsmen and the mountain maidens came,
And the rude kings of pastoral Garamant
Their spirits shook within them, as a flame
Stirred by the air under a cavern gaunt:
Pigmies, and Polyphemes, by many a name,
Centaurs, and Satyrs, and such shapes as haunt
Wet clefts,and lumps neither alive nor dead,
Dog-headed, bosom-eyed, and bird-footed.

XII.
For she was beautifulher beauty made
The bright world dim, and everything beside
Seemed like the fleeting image of a shade:
No thought of living spirit could abide,
Which to her looks had ever been betrayed,
On any object in the world so wide,
On any hope within the circling skies,
But on her form, and in her inmost eyes.

XIII.
Which when the lady knew, she took her spindle
And twined three threads of fleecy mist, and three
Long lines of light, such as the dawn may kindle
The clouds and waves and mountains with; and she
As many star-beams, ere their lamps could dwindle
In the belated moon, wound skilfully;
And with these threads a subtle veil she wove
A shadow for the splendour of her love.

XIV.
The deep recesses of her odorous dwelling
Were stored with magic treasuressounds of air,
Which had the power all spirits of compelling,
Folded in cells of crystal silence there;
Such as we hear in youth, and think the feeling
Will never dieyet ere we are aware,
The feeling and the sound are fled and gone,
And the regret they leave remains alone.

XV.
And there lay Visions swift, and sweet, and quaint,
Each in its thin sheath, like a chrysalis,
Some eager to burst forth, some weak and faint
With the soft burthen of intensest bliss
It was its work to bear to many a saint
Whose heart adores the shrine which holiest is,
Even Love's -- and others white, green, gray, and black,
And of all shapesand each was at her beck.

XVI.
And odours in a kind of aviary
Of ever-blooming Eden-trees she kept,
Clipped in a floating net, a love-sick Fairy
Had woven from dew-beams while the moon yet slept;
As bats at the wired window of a dairy.
They beat their vans; and each was an adept,
When loosed and missioned, making wings of winds,
To stir sweet thoughts or sad, in destined minds.

XVII.
And liquors clear and sweet, whose healthful might
Could medicine the sick soul to happy sleep,
And change eternal death into a night
Of glorious dreamsor if eyes needs must weep,
Could make their tears all wonder and delight,
She in her crystal vials did closely keep:
If men could drink of those clear vials, 'tis said
The living were not envied of the dead.

XVIII.
Her cave was stored with scrolls of strange device,
The works of some Saturnian Archimage,
Which taught the expiations at whose price
Men from the Gods might win that happy age
Too lightly lost, redeeming native vice;
And which might quench the Earth-consuming rage
Of gold and bloodtill men should live and move
Harmonious as the sacred stars above;

XIX.
And how all things that seem untameable,
Not to be checked and not to be confined,
Obey the spells of Wisdom's wizard skill;
Time, earth, and firethe ocean and the wind,
And all their shapes -- and man's imperial will;
And other scrolls whose writings did unbind
The inmost lore of Lovelet the profane
Tremble to ask what secrets they contain.

XX.
And wondrous works of substances unknown,
To which the enchantment of her father's power
Had changed those ragged blocks of savage stone,
Were heaped in the recesses of her bower;
Carved lamps and chalices, and vials which shone
In their own golden beams -- each like a flower,
Out of whose depth a fire-fly shakes his light
Under a cypress in a starless night.

XXI.
At first she lived alone in this wild home,
And her own thoughts were each a minister,
Clothing themselves, or with the ocean foam,
Or with the wind, or with the speed of fire,
To work whatever purposes might come
Into her mind; such power her mighty Sire
Had girt them with, whether to fly or run,
Through all the regions which he shines upon.

XXII.
The Ocean-nymphs and Hamadryades,
Oreads and Naiads, with long weedy locks,
Offered to do her bidding through the seas,
Under the earth, and in the hollow rocks,
And far beneath the matted roots of trees,
And in the gnarld heart of stubborn oaks,
So they might live for ever in the light
Of her sweet presence -- each a satellite.

XXIII.
'This may not be,' the wizard maid replied;
'The fountains where the Naiades bedew
Their shining hair, at length are drained and dried;
The solid oaks forget their strength, and strew
Their latest leaf upon the mountains wide;
The boundless ocean like a drop of dew
Will be consumedthe stubborn centre must
Be scattered, like a cloud of summer dust.

XXIV.
'And ye with them will perish, one by one;
If I must sigh to think that this shall be,
If I must weep when the surviving Sun
Shall smile on your decay -- oh, ask not me
To love you till your little race is run;
I cannot die as ye must -- over me
Your leaves shall glance -- the streams in which ye dwell
Shall be my paths henceforth, and so -- farewell!'--

XXV.
She spoke and wept:the dark and azure well
Sparkled beneath the shower of her bright tears,
And every little circlet where they fell
Flung to the cavern-roof inconstant spheres
And intertangled lines of light:a knell
Of sobbing voices came upon her ears
From those departing Forms, o'er the serene
Of the white streams and of the forest green.

XXVI.
All day the wizard lady sate aloof,
Spelling out scrolls of dread antiquity,
Under the cavern's fountain-lighted roof;
Or broidering the pictured poesy
Of some high tale upon her growing woof,
Which the sweet splendour of her smiles could dye
In hues outshining heavenand ever she
Added some grace to the wrought poesy.

XXVII.
While on her hearth lay blazing many a piece
Of sandal wood, rare gums, and cinnamon;
Men scarcely know how beautiful fire is
Each flame of it is as a precious stone
Dissolved in ever-moving light, and this
Belongs to each and all who gaze upon.
The Witch beheld it not, for in her hand
She held a woof that dimmed the burning brand.

XXVIII.
This lady never slept, but lay in trance
All night within the fountain -- as in sleep.
Its emerald crags glowed in her beauty's glance;
Through the green splendour of the water deep
She saw the constellations reel and dance
Like fire-flies -- and withal did ever keep
The tenour of her contemplations calm,
With open eyes, closed feet, and folded palm.

XXIX.
And when the whirlwinds and the clouds descended
From the white pinnacles of that cold hill,
She passed at dewfall to a space extended,
Where in a lawn of flowering asphodel
Amid a wood of pines and cedars blended,
There yawned an inextinguishable well
Of crimson firefull even to the brim,
And overflowing all the margin trim.

XXX.
Within the which she lay when the fierce war
Of wintry winds shook that innocuous liquor
In many a mimic moon and bearded star
O'er woods and lawns -- the serpent heard it flicker
In sleep, and dreaming still, he crept afar--
And when the windless snow descended thicker
Than autumn leaves, she watched it as it came
Melt on the surface of the level flame.

XXXI.
She had a boat, which some say Vulcan wrought
For Venus, as the chariot of her star;
But it was found too feeble to be fraught
With all the ardours in that sphere which are,
And so she sold it, and Apollo bought
And gave it to this daughter: from a car
Changed to the fairest and the lightest boat
Which ever upon mortal stream did float.

XXXII.
And others say, that, when but three hours old,
The first-born Love out of his cradle lept,
And clove dun Chaos with his wings of gold,
And like an horticultural adept,
Stole a strange seed, and wrapped it up in mould,
And sowed it in his mother's star, and kept
Watering it all the summer with sweet dew,
And with his wings fanning it as it grew.

XXXIII.
The plant grew strong and green, the snowy flower
Fell, and the long and gourd-like fruit began
To turn the light and dew by inward power
To its own substance; woven tracery ran
Of light firm texture, ribbed and branching, o'er
The solid rind, like a leaf's veind fan--
Of which Love scooped this boat -- and with soft motion
Piloted it round the circumfluous ocean.

XXXIV.
This boat she moored upon her fount, and lit
A living spirit within all its frame,
Breathing the soul of swiftness into it.
Couched on the fountain like a panther tame,
One of the twain at Evan's feet that sit--
Or as on Vesta's sceptre a swift flame--
Or on blind Homer's heart a wingd thought,--
In joyous expectation lay the boat.

XXXV.
Then by strange art she kneaded fire and snow
Together, tempering the repugnant mass
With liquid love -- all things together grow
Through which the harmony of love can pass;
And a fair Shape out of her hands did flow--
A living Image, which did far surpass
In beauty that bright shape of vital stone
Which drew the heart out of Pygmalion.

XXXVI.
A sexless thing it was, and in its growth
It seemed to have developed no defect
Of either sex, yet all the grace of both,--
In gentleness and strength its limbs were decked;
The bosom swelled lightly with its full youth,
The countenance was such as might select
Some artist that his skill should never die,
Imaging forth such perfect purity.

XXXVII.
From its smooth shoulders hung two rapid wings,
Fit to have borne it to the seventh sphere,
Tipped with the speed of liquid lightenings,
Dyed in the ardours of the atmosphere:
She led her creature to the boiling springs
Where the light boat was moored, and said: 'Sit here!'
And pointed to the prow, and took her seat
Beside the rudder, with opposing feet.

XXXVIII.
And down the streams which clove those mountains vast,
Around their inland islets, and amid
The panther-peopled forests, whose shade cast
Darkness and odours, and a pleasure hid
In melancholy gloom, the pinnace passed;
By many a star-surrounded pyramid
Of icy crag cleaving the purple sky,
And caverns yawning round unfathomably.

XXXIX.
The silver noon into that winding dell,
With slanted gleam athwart the forest tops,
Tempered like golden evening, feebly fell;
A green and glowing light, like that which drops
From folded lilies in which glow-worms dwell,
When Earth over her face Night's mantle wraps;
Between the severed mountains lay on high,
Over the stream, a narrow rift of sky.

XL.
And ever as she went, the Image lay
With folded wings and unawakened eyes;
And o'er its gentle countenance did play
The busy dreams, as thick as summer flies,
Chasing the rapid smiles that would not stay,
And drinking the warm tears, and the sweet sighs
Inhaling, which, with busy murmur vain,
They had aroused from that full heart and brain.

XLI.
And ever down the prone vale, like a cloud
Upon a stream of wind, the pinnace went:
Now lingering on the pools, in which abode
The calm and darkness of the deep content
In which they paused; now o'er the shallow road
Of white and dancing waters, all besprent
With sand and polished pebbles:mortal boat
In such a shallow rapid could not float.

XLII.
And down the earthquaking cataracts which shiver
Their snow-like waters into golden air,
Or under chasms unfathomable ever
Sepulchre them, till in their rage they tear
A subterranean portal for the river,
It fledthe circling sunbows did upbear
Its fall down the hoar precipice of spray,
Lighting it far upon its lampless way.

XLIII.
And when the wizard lady would ascend
The labyrinths of some many-winding vale,
Which to the inmost mountain upward tend
She called 'Hermaphroditus!'and the pale
And heavy hue which slumber could extend
Over its lips and eyes, as on the gale
A rapid shadow from a slope of grass,
Into the darkness of the stream did pass.

XLIV.
And it unfurled its heaven-coloured pinions,
With stars of fire spotting the stream below;
And from above into the Sun's dominions
Flinging a glory, like the golden glow
In which Spring clothes her emerald-wingd minions,
All interwoven with fine feathery snow
And moonlight splendour of intensest rime,
With which frost paints the pines in winter time.

XLV.
And then it winnowed the Elysian air
Which ever hung about that lady bright,
With its aethereal vansand speeding there,
Like a star up the torrent of the night,
Or a swift eagle in the morning glare
Breasting the whirlwind with impetuous flight,
The pinnace, oared by those enchanted wings,
Clove the fierce streams towards their upper springs.

XLVI.
The water flashed, like sunlight by the prow
Of a noon-wandering meteor flung to Heaven;
The still air seemed as if its waves did flow
In tempest down the mountains; loosely driven
The lady's radiant hair streamed to and fro:
Beneath, the billows having vainly striven
Indignant and impetuous, roared to feel
The swift and steady motion of the keel.

XLVII.
Or, when the weary moon was in the wane,
Or in the noon of interlunar night,
The lady-witch in visions could not chain
Her spirit; but sailed forth under the light
Of shooting stars, and bade extend amain
Its storm-outspeeding wings, the Hermaphrodite;
She to the Austral waters took her way,
Beyond the fabulous Thamondocana,

XLVIII.
Where, like a meadow which no scythe has shaven,
Which rain could never bend, or whirl-blast shake,
With the Antarctic constellations paven,
Canopus and his crew, lay the Austral lake
There she would build herself a windless haven
Out of the clouds whose moving turrets make
The bastions of the storm, when through the sky
The spirits of the tempest thundered by:

XLIX.
A haven beneath whose translucent floor
The tremulous stars sparkled unfathomably,
And around which the solid vapours hoar,
Based on the level waters, to the sky
Lifted their dreadful crags, and like a shore
Of wintry mountains, inaccessibly
Hemmed in with rifts and precipices gray,
And hanging crags, many a cove and bay.

L.
And whilst the outer lake beneath the lash
Of the wind's scourge, foamed like a wounded thing,
And the incessant hail with stony clash
Ploughed up the waters, and the flagging wing
Of the roused cormorant in the lightning flash
Looked like the wreck of some wind-wandering
Fragment of inky thunder-smoke -- this haven
Was as a gem to copy Heaven engraven,--

LI.
On which that lady played her many pranks,
Circling the image of a shooting star,
Even as a tiger on Hydaspes' banks
Outspeeds the antelopes which speediest are,
In her light boat; and many quips and cranks
She played upon the water, till the car
Of the late moon, like a sick matron wan,
To journey from the misty east began.

LII.
And then she called out of the hollow turrets
Of those high clouds, white, golden and vermilion,
The armies of her ministering spirits
In mighty legions, million after million,
They came, each troop emblazoning its merits
On meteor flags; and many a proud pavilion
Of the intertexture of the atmosphere
They pitched upon the plain of the calm mere.

LIII.
They framed the imperial tent of their great Queen
Of woven exhalations, underlaid
With lambent lightning-fire, as may be seen
A dome of thin and open ivory inlaid
With crimson silk -- cressets from the serene
Hung there, and on the water for her tread
A tapestry of fleece-like mist was strewn,
Dyed in the beams of the ascending moon.

LIV.
And on a throne o'erlaid with starlight, caught
Upon those wandering isles of ary dew,
Which highest shoals of mountain shipwreck not,
She sate, and heard all that had happened new
Between the earth and moon, since they had brought
The last intelligence -- and now she grew
Pale as that moon, lost in the watery night--
And now she wept, and now she laughed outright.

LV.
These were tame pleasures; she would often climb
The steepest ladder of the crudded rack
Up to some beakd cape of cloud sublime,
And like Arion on the dolphin's back
Ride singing through the shoreless air; -- oft-time
Following the serpent lightning's winding track,
She ran upon the platforms of the wind,
And laughed to hear the fire-balls roar behind.

LVI.
And sometimes to those streams of upper air
Which whirl the earth in its diurnal round,
She would ascend, and win the spirits there
To let her join their chorus. Mortals found
That on those days the sky was calm and fair,
And mystic snatches of harmonious sound
Wandered upon the earth where'er she passed,
And happy thoughts of hope, too sweet to last.

LVII.
But her choice sport was, in the hours of sleep,
To glide adown old Nilus, where he threads
Egypt and Aethiopia, from the steep
Of utmost Axum, until he spreads,
Like a calm flock of silver-fleecd sheep,
His waters on the plain: and crested heads
Of cities and proud temples gleam amid,
And many a vapour-belted pyramid.

LVIII.
By Moeris and the Mareotid lakes,
Strewn with faint blooms like bridal chamber floors,
Where naked boys bridling tame water-snakes,
Or charioteering ghastly alligators,
Had left on the sweet waters mighty wakes
Of those huge forms -- within the brazen doors
Of the great Labyrinth slept both boy and beast,
Tired with the pomp of their Osirian feast.

LIX.
And where within the surface of the river
The shadows of the massy temples lie,
And never are erased -- but tremble ever
Like things which every cloud can doom to die,
Through lotus-paven canals, and wheresoever
The works of man pierced that serenest sky
With tombs, and towers, and fanes, 'twas her delight
To wander in the shadow of the night.

LX.
With motion like the spirit of that wind
Whose soft step deepens slumber, her light feet
Passed through the peopled haunts of humankind,
Scattering sweet visions from her presence sweet,
Through fane, and palace-court, and labyrinth mined
With many a dark and subterranean street
Under the Nile, through chambers high and deep
She passed, observing mortals in their sleep.

LXI.
A pleasure sweet doubtless it was to see
Mortals subdued in all the shapes of sleep.
Here lay two sister twins in infancy;
There, a lone youth who in his dreams did weep;
Within, two lovers linkd innocently
In their loose locks which over both did creep
Like ivy from one stem;and there lay calm
Old age with snow-bright hair and folded palm.

LXII.
But other troubled forms of sleep she saw,
Not to be mirrored in a holy song--
Distortions foul of supernatural awe,
And pale imaginings of visioned wrong;
And all the code of Custom's lawless law
Written upon the brows of old and young:
'This,' said the wizard maiden, 'is the strife
Which stirs the liquid surface of man's life.'

LXIII.
And little did the sight disturb her soul.--
We, the weak mariners of that wide lake
Where'er its shores extend or billows roll,
Our course unpiloted and starless make
O'er its wild surface to an unknown goal:--
But she in the calm depths her way could take,
Where in bright bowers immortal forms abide
Beneath the weltering of the restless tide.

LXIV.
And she saw princes couched under the glow
Of sunlike gems; and round each temple-court
In dormitories ranged, row after row,
She saw the priests asleepall of one sort--
For all were educated to be so.
The peasants in their huts, and in the port
The sailors she saw cradled on the waves,
And the dead lulled within their dreamless graves.

LXV.
And all the forms in which those spirits lay
Were to her sight like the diaphanous
Veils, in which those sweet ladies oft array
Their delicate limbs, who would conceal from us
Only their scorn of all concealment: they
Move in the light of their own beauty thus.
But these and all now lay with sleep upon them,
And little thought a Witch was looking on them.

LXVI.
She, all those human figures breathing there,
Beheld as living spirits -- to her eyes
The naked beauty of the soul lay bare,
And often through a rude and worn disguise
She saw the inner form most bright and fair--
And then she had a charm of strange device,
Which, murmured on mute lips with tender tone,
Could make that spirit mingle with her own.

LXVII.
Alas! Aurora, what wouldst thou have given
For such a charm when Tithon became gray?
Or how much, Venus, of thy silver heaven
Wouldst thou have yielded, ere Proserpina
Had half (oh! why not all?) the debt forgiven
Which dear Adonis had been doomed to pay,
To any witch who would have taught you it?
The Heliad doth not know its value yet.

LXVIII.
'Tis said in after times her spirit free
Knew what love was, and felt itself alone--
But holy Dian could not chaster be
Before she stooped to kiss Endymion,
Than now this lady -- like a sexless bee
Tasting all blossoms, and confined to none,
Among those mortal forms, the wizard-maiden
Passed with an eye serene and heart unladen.

LXIX.
To those she saw most beautiful, she gave
Strange panacea in a crystal bowl:--
They drank in their deep sleep of that sweet wave,
And lived thenceforward as if some control,
Mightier than life, were in them; and the grave
Of such, when death oppressed the weary soul,
Was as a green and overarching bower
Lit by the gems of many a starry flower.

LXX.
For on the night when they were buried, she
Restored the embalmers' ruining, and shook
The light out of the funeral lamps, to be
A mimic day within that deathy nook;
And she unwound the woven imagery
Of second childhood's swaddling bands, and took
The coffin, its last cradle, from its niche,
And threw it with contempt into a ditch.

LXXI.
And there the body lay, age after age,
Mute, breathing, beating, warm, and undecaying,
Like one asleep in a green hermitage,
With gentle smiles about its eyelids playing,
And living in its dreams beyond the rage
Of death or life; while they were still arraying
In liveries ever new, the rapid, blind
And fleeting generations of mankind.

LXXII.
And she would write strange dreams upon the brain
Of those who were less beautiful, and make
All harsh and crooked purposes more vain
Than in the desert is the serpent's wake
Which the sand coversall his evil gain
The miser in such dreams would rise and shake
Into a beggar's lap;the lying scribe
Would his own lies betray without a bribe.

LXXIII.
The priests would write an explanation full,
Translating hieroglyphics into Greek,
How the God Apis really was a bull,
And nothing more; and bid the herald stick
The same against the temple doors, and pull
The old cant down; they licensed all to speak
What'er they thought of hawks, and cats, and geese,
By pastoral letters to each diocese.

LXXIV.
The king would dress an ape up in his crown
And robes, and seat him on his glorious seat,
And on the right hand of the sunlike throne
Would place a gaudy mock-bird to repeat
The chatterings of the monkey.Every one
Of the prone courtiers crawled to kiss the feet
Of their great Emperor, when the morning came,
And kissed -- alas, how many kiss the same!

LXXV.
The soldiers dreamed that they were blacksmiths, and
Walked out of quarters in somnambulism;
Round the red anvils you might see them stand
Like Cyclopses in Vulcan's sooty abysm,
Beating their swords to ploughshares; -- in a band
The gaolers sent those of the liberal schism
Free through the streets of Memphis, much, I wis,
To the annoyance of king Amasis.

LXXVI.
And timid lovers who had been so coy,
They hardly knew whether they loved or not,
Would rise out of their rest, and take sweet joy,
To the fulfilment of their inmost thought;
And when next day the maiden and the boy
Met one another, both, like sinners caught,
Blushed at the thing which each believed was done
Only in fancy -- till the tenth moon shone;

LXXVII.
And then the Witch would let them take no ill:
Of many thousand schemes which lovers find,
The Witch found one,and so they took their fill
Of happiness in marriage warm and kind.
Friends who, by practice of some envious skill,
Were torn apart -- a wide wound, mind from mind!--
She did unite again with visions clear
Of deep affection and of truth sincere.

LXXVIII.
These were the pranks she played among the cities
Of mortal men, and what she did to Sprites
And Gods, entangling them in her sweet ditties
To do her will, and show their subtle sleights,
I will declare another time; for it is
A tale more fit for the weird winter nights
Than for these garish summer days, when we
Scarcely believe much more than we can see.
Composed at the Baths of San Giuliano, near Pisa, August 14-16, 1820; published in Posthumous Poems, ed. Mrs. Shelley, 1824. The dedication To Mary first appeared in the Poetical Works, 1839, 1st ed.

Note by Mrs. Shelley: 'We spent the summer of 1820 at the Baths of San Giuliano, four miles from Pisa. These baths were of great use to Shelley in soothing his nervous irritability. We made several excursions in the neighbourhood. The country around is fertile, and diversified and rendered picturesque by ranges of near hills and more distant mountains. The peasantry are a handsome intelligent race; and there was a gladsome sunny heaven spread over us, that rendered home and every scene we visited cheerful and bright. During some of the hottest days of August, Shelley made a solitary journey on foot to the summit of Monte San Pellegrino -- a mountain of some height, on the top of which there is a chapel, the object, during certain days of the year, of many pilgrimages. The excursion delighted him while it lasted; though he exerted himself too much, and the effect was considerable lsasitude and weakness on his return. During the expedition he conceived the idea, and wrote, in the three days immediately succeeding to his return, the Witch of Atlas.
This poem is peculiarly characteristic of his tastes -- wildly fanciful, full of brilliant imagery, and discarding human interest and passion, to revel in the fantastic ideas that his imagination suggested.'
~ Percy Bysshe Shelley, The Witch Of Atlas
,
19:Earth, Ocean, Air, belovd brotherhood!
If our great Mother has imbued my soul
With aught of natural piety to feel
Your love, and recompense the boon with mine;
If dewy morn, and odorous noon, and even,
With sunset and its gorgeous ministers,
And solemn midnight's tingling silentness;
If Autumn's hollow sighs in the sere wood,
And Winter robing with pure snow and crowns
Of starry ice the gray grass and bare boughs;
If Spring's voluptuous pantings when she breathes
Her first sweet kisses,have been dear to me;
If no bright bird, insect, or gentle beast
I consciously have injured, but still loved
And cherished these my kindred; then forgive
This boast, belovd brethren, and withdraw
No portion of your wonted favor now!

Mother of this unfathomable world!
Favor my solemn song, for I have loved
Thee ever, and thee only; I have watched
Thy shadow, and the darkness of thy steps,
And my heart ever gazes on the depth
Of thy deep mysteries. I have made my bed
In charnels and on coffins, where black death
Keeps record of the trophies won from thee,
Hoping to still these obstinate questionings
Of thee and thine, by forcing some lone ghost,
Thy messenger, to render up the tale
Of what we are. In lone and silent hours,
When night makes a weird sound of its own stillness,
Like an inspired and desperate alchemist
Staking his very life on some dark hope,
Have I mixed awful talk and asking looks
With my most innocent love, until strange tears,
Uniting with those breathless kisses, made
Such magic as compels the charmd night
To render up thy charge; and, though ne'er yet
Thou hast unveiled thy inmost sanctuary,
Enough from incommunicable dream,
And twilight phantasms, and deep noonday thought,
Has shone within me, that serenely now
And moveless, as a long-forgotten lyre
Suspended in the solitary dome
Of some mysterious and deserted fane,
I wait thy breath, Great Parent, that my strain
May modulate with murmurs of the air,
And motions of the forests and the sea,
And voice of living beings, and woven hymns
Of night and day, and the deep heart of man.

There was a Poet whose untimely tomb
No human hands with pious reverence reared,
But the charmed eddies of autumnal winds
Built o'er his mouldering bones a pyramid
Of mouldering leaves in the waste wilderness:
A lovely youth,no mourning maiden decked
With weeping flowers, or votive cypress wreath,
The lone couch of his everlasting sleep:
Gentle, and brave, and generous,no lorn bard
Breathed o'er his dark fate one melodious sigh:
He lived, he died, he sung in solitude.  
Strangers have wept to hear his passionate notes,
And virgins, as unknown he passed, have pined
And wasted for fond love of his wild eyes.
The fire of those soft orbs has ceased to burn,
And Silence, too enamoured of that voice,
Locks its mute music in her rugged cell.

By solemn vision and bright silver dream
His infancy was nurtured. Every sight
And sound from the vast earth and ambient air
Sent to his heart its choicest impulses.
The fountains of divine philosophy
Fled not his thirsting lips, and all of great,
Or good, or lovely, which the sacred past
In truth or fable consecrates, he felt
And knew. When early youth had passed, he left
His cold fireside and alienated home
To seek strange truths in undiscovered lands.
Many a wide waste and tangled wilderness
Has lured his fearless steps; and he has bought
With his sweet voice and eyes, from savage men,
His rest and food. Nature's most secret steps
He like her shadow has pursued, where'er
The red volcano overcanopies
Its fields of snow and pinnacles of ice
With burning smoke, or where bitumen lakes
On black bare pointed islets ever beat
With sluggish surge, or where the secret caves,
Rugged and dark, winding among the springs
Of fire and poison, inaccessible
To avarice or pride, their starry domes
Of diamond and of gold expand above
Numberless and immeasurable halls,
Frequent with crystal column, and clear shrines
Of pearl, and thrones radiant with chrysolite.
Nor had that scene of ampler majesty
Than gems or gold, the varying roof of heaven
And the green earth, lost in his heart its claims
To love and wonder; he would linger long
In lonesome vales, making the wild his home,
Until the doves and squirrels would partake
From his innocuous band his bloodless food,
Lured by the gentle meaning of his looks,
And the wild antelope, that starts whene'er
The dry leaf rustles in the brake, suspend
Her timid steps, to gaze upon a form
More graceful than her own.

His wandering step,
Obedient to high thoughts, has visited
The awful ruins of the days of old:
Athens, and Tyre, and Balbec, and the waste
Where stood Jerusalem, the fallen towers
Of Babylon, the eternal pyramids,
Memphis and Thebes, and whatsoe'er of strange,
Sculptured on alabaster obelisk
Or jasper tomb or mutilated sphinx,
Dark thiopia in her desert hills
Conceals. Among the ruined temples there,
Stupendous columns, and wild images
Of more than man, where marble daemons watch
The Zodiac's brazen mystery, and dead men
Hang their mute thoughts on the mute walls around,
He lingered, poring on memorials
Of the world's youth: through the long burning day
Gazed on those speechless shapes; nor, when the moon
Filled the mysterious halls with floating shades
Suspended he that task, but ever gazed
And gazed, till meaning on his vacant mind
Flashed like strong inspiration, and he saw
The thrilling secrets of the birth of time.

Meanwhile an Arab maiden brought his food,
Her daily portion, from her father's tent,
And spread her matting for his couch, and stole
From duties and repose to tend his steps,
Enamoured, yet not daring for deep awe
To speak her love, and watched his nightly sleep,
Sleepless herself, to gaze upon his lips
Parted in slumber, whence the regular breath
Of innocent dreams arose; then, when red morn
Made paler the pale moon, to her cold home
Wildered, and wan, and panting, she returned.

The Poet, wandering on, through Arabie,
And Persia, and the wild Carmanian waste,
And o'er the arial mountains which pour down
Indus and Oxus from their icy caves,
In joy and exultation held his way;
Till in the vale of Cashmire, far within
Its loneliest dell, where odorous plants entwine
Beneath the hollow rocks a natural bower,
Beside a sparkling rivulet he stretched
His languid limbs. A vision on his sleep
There came, a dream of hopes that never yet
Had flushed his cheek. He dreamed a veild maid
Sate near him, talking in low solemn tones.
Her voice was like the voice of his own soul
Heard in the calm of thought; its music long,
Like woven sounds of streams and breezes, held
His inmost sense suspended in its web
Of many-colored woof and shifting hues.
Knowledge and truth and virtue were her theme,
And lofty hopes of divine liberty,
Thoughts the most dear to him, and poesy,
Herself a poet. Soon the solemn mood
Of her pure mind kindled through all her frame
A permeating fire; wild numbers then
She raised, with voice stifled in tremulous sobs
Subdued by its own pathos; her fair hands
Were bare alone, sweeping from some strange harp
Strange symphony, and in their branching veins
The eloquent blood told an ineffable tale.
The beating of her heart was heard to fill
The pauses of her music, and her breath
Tumultuously accorded with those fits
Of intermitted song. Sudden she rose,
As if her heart impatiently endured
Its bursting burden; at the sound he turned,
And saw by the warm light of their own life
Her glowing limbs beneath the sinuous veil
Of woven wind, her outspread arms now bare,
Her dark locks floating in the breath of night,
Her beamy bending eyes, her parted lips
Outstretched, and pale, and quivering eagerly.
His strong heart sunk and sickened with excess
Of love. He reared his shuddering limbs, and quelled
His gasping breath, and spread his arms to meet
Her panting bosom:she drew back awhile,
Then, yielding to the irresistible joy,
With frantic gesture and short breathless cry
Folded his frame in her dissolving arms.
Now blackness veiled his dizzy eyes, and night
Involved and swallowed up the vision; sleep,
Like a dark flood suspended in its course,
Rolled back its impulse on his vacant brain.

Roused by the shock, he started from his trance
The cold white light of morning, the blue moon
Low in the west, the clear and garish hills,
The distinct valley and the vacant woods,
Spread round him where he stood. Whither have fled
The hues of heaven that canopied his bower
Of yesternight? The sounds that soothed his sleep,
The mystery and the majesty of Earth,
The joy, the exultation? His wan eyes
Gaze on the empty scene as vacantly
As ocean's moon looks on the moon in heaven.
The spirit of sweet human love has sent
A vision to the sleep of him who spurned
Her choicest gifts. He eagerly pursues
Beyond the realms of dream that fleeting shade;
He overleaps the bounds. Alas! alas!
Were limbs and breath and being intertwined
Thus treacherously? Lost, lost, forever lost
In the wide pathless desert of dim sleep,
That beautiful shape! Does the dark gate of death
Conduct to thy mysterious paradise,
O Sleep? Does the bright arch of rainbow clouds
And pendent mountains seen in the calm lake
Lead only to a black and watery depth,
While death's blue vault with loathliest vapors hung,
Where every shade which the foul grave exhales
Hides its dead eye from the detested day,
Conducts, O Sleep, to thy delightful realms?
This doubt with sudden tide flowed on his heart;
The insatiate hope which it awakened stung
His brain even like despair.

While daylight held
The sky, the Poet kept mute conference
With his still soul. At night the passion came,
Like the fierce fiend of a distempered dream,
And shook him from his rest, and led him forth
Into the darkness. As an eagle, grasped
In folds of the green serpent, feels her breast
Burn with the poison, and precipitates
Through night and day, tempest, and calm, and cloud,
Frantic with dizzying anguish, her blind flight
O'er the wide ary wilderness: thus driven
By the bright shadow of that lovely dream,
Beneath the cold glare of the desolate night,
Through tangled swamps and deep precipitous dells,
Startling with careless step the moon-light snake,
He fled. Red morning dawned upon his flight,
Shedding the mockery of its vital hues
Upon his cheek of death. He wandered on
Till vast Aornos seen from Petra's steep
Hung o'er the low horizon like a cloud;
Through Balk, and where the desolated tombs
Of Parthian kings scatter to every wind
Their wasting dust, wildly he wandered on,
Day after day, a weary waste of hours,
Bearing within his life the brooding care
That ever fed on its decaying flame.
And now his limbs were lean; his scattered hair,
Sered by the autumn of strange suffering,
Sung dirges in the wind; his listless hand
Hung like dead bone within its withered skin;
Life, and the lustre that consumed it, shone,
As in a furnace burning secretly,
From his dark eyes alone. The cottagers,
Who ministered with human charity
His human wants, beheld with wondering awe
Their fleeting visitant. The mountaineer,
Encountering on some dizzy precipice
That spectral form, deemed that the Spirit of Wind,
With lightning eyes, and eager breath, and feet
Disturbing not the drifted snow, had paused
In its career; the infant would conceal
His troubled visage in his mother's robe
In terror at the glare of those wild eyes,
To remember their strange light in many a dream
Of after times; but youthful maidens, taught
By nature, would interpret half the woe
That wasted him, would call him with false names
Brother and friend, would press his pallid hand
At parting, and watch, dim through tears, the path
Of his departure from their father's door.

At length upon the lone Chorasmian shore
He paused, a wide and melancholy waste
Of putrid marshes. A strong impulse urged
His steps to the sea-shore. A swan was there,
Beside a sluggish stream among the reeds.
It rose as he approached, and, with strong wings
Scaling the upward sky, bent its bright course
High over the immeasurable main.
His eyes pursued its flight:'Thou hast a home,
Beautiful bird! thou voyagest to thine home,
Where thy sweet mate will twine her downy neck
With thine, and welcome thy return with eyes
Bright in the lustre of their own fond joy.
And what am I that I should linger here,
With voice far sweeter than thy dying notes,
Spirit more vast than thine, frame more attuned
To beauty, wasting these surpassing powers
In the deaf air, to the blind earth, and heaven
That echoes not my thoughts?' A gloomy smile
Of desperate hope wrinkled his quivering lips.
For sleep, he knew, kept most relentlessly
Its precious charge, and silent death exposed,
Faithless perhaps as sleep, a shadowy lure,
With doubtful smile mocking its own strange charms.

Startled by his own thoughts, he looked around.
There was no fair fiend near him, not a sight
Or sound of awe but in his own deep mind.
A little shallop floating near the shore
Caught the impatient wandering of his gaze.
It had been long abandoned, for its sides
Gaped wide with many a rift, and its frail joints
Swayed with the undulations of the tide.
A restless impulse urged him to embark
And meet lone Death on the drear ocean's waste;
For well he knew that mighty Shadow loves
The slimy caverns of the populous deep.

The day was fair and sunny; sea and sky
Drank its inspiring radiance, and the wind
Swept strongly from the shore, blackening the waves.
Following his eager soul, the wanderer
Leaped in the boat; he spread his cloak aloft
On the bare mast, and took his lonely seat,
And felt the boat speed o'er the tranquil sea
Like a torn cloud before the hurricane.

As one that in a silver vision floats
Obedient to the sweep of odorous winds
Upon resplendent clouds, so rapidly
Along the dark and ruffled waters fled
The straining boat. A whirlwind swept it on,
With fierce gusts and precipitating force,
Through the white ridges of the chafd sea.
The waves arose. Higher and higher still
Their fierce necks writhed beneath the tempest's scourge
Like serpents struggling in a vulture's grasp.
Calm and rejoicing in the fearful war
Of wave ruining on wave, and blast on blast
Descending, and black flood on whirlpool driven
With dark obliterating course, he sate:
As if their genii were the ministers
Appointed to conduct him to the light
Of those belovd eyes, the Poet sate,
Holding the steady helm. Evening came on;
The beams of sunset hung their rainbow hues
High 'mid the shifting domes of sheeted spray
That canopied his path o'er the waste deep;
Twilight, ascending slowly from the east,
Entwined in duskier wreaths her braided locks
O'er the fair front and radiant eyes of Day;
Night followed, clad with stars. On every side
More horribly the multitudinous streams
Of ocean's mountainous waste to mutual war
Rushed in dark tumult thundering, as to mock
The calm and spangled sky. The little boat
Still fled before the storm; still fled, like foam
Down the steep cataract of a wintry river;
Now pausing on the edge of the riven wave;
Now leaving far behind the bursting mass
That fell, convulsing ocean; safely fled
As if that frail and wasted human form
Had been an elemental god.

At midnight
The moon arose; and lo! the ethereal cliffs
Of Caucasus, whose icy summits shone
Among the stars like sunlight, and around
Whose caverned base the whirlpools and the waves
Bursting and eddying irresistibly
Rage and resound forever.Who shall save?
The boat fled on,the boiling torrent drove,
The crags closed round with black and jagged arms,
The shattered mountain overhung the sea,
And faster still, beyond all human speed,
Suspended on the sweep of the smooth wave,
The little boat was driven. A cavern there
Yawned, and amid its slant and winding depths
Ingulfed the rushing sea. The boat fled on
With unrelaxing speed.'Vision and Love!'
The Poet cried aloud, 'I have beheld
The path of thy departure. Sleep and death
Shall not divide us long.'

The boat pursued
The windings of the cavern. Daylight shone
At length upon that gloomy river's flow;
Now, where the fiercest war among the waves
Is calm, on the unfathomable stream
The boat moved slowly. Where the mountain, riven,
Exposed those black depths to the azure sky,
Ere yet the flood's enormous volume fell
Even to the base of Caucasus, with sound
That shook the everlasting rocks, the mass
Filled with one whirlpool all that ample chasm;
Stair above stair the eddying waters rose,
Circling immeasurably fast, and laved
With alternating dash the gnarld roots
Of mighty trees, that stretched their giant arms
In darkness over it. I' the midst was left,
Reflecting yet distorting every cloud,
A pool of treacherous and tremendous calm.
Seized by the sway of the ascending stream,
With dizzy swiftness, round and round and round,
Ridge after ridge the straining boat arose,
Till on the verge of the extremest curve,
Where through an opening of the rocky bank
The waters overflow, and a smooth spot
Of glassy quiet 'mid those battling tides
Is left, the boat paused shuddering.Shall it sink
Down the abyss? Shall the reverting stress
Of that resistless gulf embosom it?
Now shall it fall?A wandering stream of wind
Breathed from the west, has caught the expanded sail,
And, lo! with gentle motion between banks
Of mossy slope, and on a placid stream,
Beneath a woven grove, it sails, and, hark!
The ghastly torrent mingles its far roar
With the breeze murmuring in the musical woods.
Where the embowering trees recede, and leave
A little space of green expanse, the cove
Is closed by meeting banks, whose yellow flowers
Forever gaze on their own drooping eyes,
Reflected in the crystal calm. The wave
Of the boat's motion marred their pensive task,
Which naught but vagrant bird, or wanton wind,
Or falling spear-grass, or their own decay
Had e'er disturbed before. The Poet longed
To deck with their bright hues his withered hair,
But on his heart its solitude returned,
And he forbore. Not the strong impulse hid
In those flushed cheeks, bent eyes, and shadowy frame,
Had yet performed its ministry; it hung
Upon his life, as lightning in a cloud
Gleams, hovering ere it vanish, ere the floods
Of night close over it.

The noonday sun  
Now shone upon the forest, one vast mass
Of mingling shade, whose brown magnificence
A narrow vale embosoms. There, huge caves,
Scooped in the dark base of their ary rocks,
Mocking its moans, respond and roar forever.
The meeting boughs and implicated leaves
Wove twilight o'er the Poet's path, as, led
By love, or dream, or god, or mightier Death,
He sought in Nature's dearest haunt some bank,
Her cradle and his sepulchre. More dark
And dark the shades accumulate. The oak,
Expanding its immense and knotty arms,
Embraces the light beech. The pyramids
Of the tall cedar overarching frame
Most solemn domes within, and far below,
Like clouds suspended in an emerald sky,
The ash and the acacia floating hang
Tremulous and pale. Like restless serpents, clothed
In rainbow and in fire, the parasites,
Starred with ten thousand blossoms, flow around
The gray trunks, and, as gamesome infants' eyes,
With gentle meanings, and most innocent wiles,
Fold their beams round the hearts of those that love,
These twine their tendrils with the wedded boughs,
Uniting their close union; the woven leaves
Make network of the dark blue light of day
And the night's noontide clearness, mutable
As shapes in the weird clouds. Soft mossy lawns
Beneath these canopies extend their swells,
Fragrant with perfumed herbs, and eyed with blooms
Minute yet beautiful. One darkest glen
Sends from its woods of musk-rose twined with jasmine
A soul-dissolving odor to invite
To some more lovely mystery. Through the dell
Silence and Twilight here, twin-sisters, keep
Their noonday watch, and sail among the shades,
Like vaporous shapes half-seen; beyond, a well,
Dark, gleaming, and of most translucent wave,
Images all the woven boughs above,
And each depending leaf, and every speck
Of azure sky darting between their chasms;
Nor aught else in the liquid mirror laves
Its portraiture, but some inconstant star,
Between one foliaged lattice twinkling fair,
Or painted bird, sleeping beneath the moon,
Or gorgeous insect floating motionless,
Unconscious of the day, ere yet his wings
Have spread their glories to the gaze of noon.

Hither the Poet came. His eyes beheld
Their own wan light through the reflected lines
Of his thin hair, distinct in the dark depth
Of that still fountain; as the human heart,
Gazing in dreams over the gloomy grave,
Sees its own treacherous likeness there. He heard
The motion of the leavesthe grass that sprung
Startled and glanced and trembled even to feel
An unaccustomed presenceand the sound
Of the sweet brook that from the secret springs
Of that dark fountain rose. A Spirit seemed
To stand beside himclothed in no bright robes
Of shadowy silver or enshrining light,
Borrowed from aught the visible world affords
Of grace, or majesty, or mystery;
But undulating woods, and silent well,
And leaping rivulet, and evening gloom
Now deepening the dark shades, for speech assuming,
Held commune with him, as if he and it
Were all that was; onlywhen his regard
Was raised by intense pensivenesstwo eyes,
Two starry eyes, hung in the gloom of thought,
And seemed with their serene and azure smiles
To beckon him.

Obedient to the light
That shone within his soul, he went, pursuing
The windings of the dell. The rivulet,
Wanton and wild, through many a green ravine
Beneath the forest flowed. Sometimes it fell
Among the moss with hollow harmony
Dark and profound. Now on the polished stones
It danced, like childhood laughing as it went;
Then, through the plain in tranquil wanderings crept,
Reflecting every herb and drooping bud
That overhung its quietness.'O stream!
Whose source is inaccessibly profound,
Whither do thy mysterious waters tend?
Thou imagest my life. Thy darksome stillness,
Thy dazzling waves, thy loud and hollow gulfs,
Thy searchless fountain and invisible course,
Have each their type in me; and the wide sky
And measureless ocean may declare as soon
What oozy cavern or what wandering cloud
Contains thy waters, as the universe
Tell where these living thoughts reside, when stretched
Upon thy flowers my bloodless limbs shall waste
I' the passing wind!'

Beside the grassy shore
Of the small stream he went; he did impress
On the green moss his tremulous step, that caught
Strong shuddering from his burning limbs. As one
Roused by some joyous madness from the couch
Of fever, he did move; yet not like him
Forgetful of the grave, where, when the flame
Of his frail exultation shall be spent,
He must descend. With rapid steps he went
Beneath the shade of trees, beside the flow
Of the wild babbling rivulet; and now
The forest's solemn canopies were changed
For the uniform and lightsome evening sky.
Gray rocks did peep from the spare moss, and stemmed
The struggling brook; tall spires of windlestrae
Threw their thin shadows down the rugged slope,
And nought but gnarld roots of ancient pines
Branchless and blasted, clenched with grasping roots
The unwilling soil. A gradual change was here
Yet ghastly. For, as fast years flow away,
The smooth brow gathers, and the hair grows thin
And white, and where irradiate dewy eyes
Had shone, gleam stony orbs:so from his steps
Bright flowers departed, and the beautiful shade
Of the green groves, with all their odorous winds
And musical motions. Calm he still pursued
The stream, that with a larger volume now
Rolled through the labyrinthine dell; and there
Fretted a path through its descending curves
With its wintry speed. On every side now rose
Rocks, which, in unimaginable forms,
Lifted their black and barren pinnacles
In the light of evening, and its precipice
Obscuring the ravine, disclosed above,
'Mid toppling stones, black gulfs and yawning caves,
Whose windings gave ten thousand various tongues
To the loud stream. Lo! where the pass expands
Its stony jaws, the abrupt mountain breaks,
And seems with its accumulated crags
To overhang the world; for wide expand
Beneath the wan stars and descending moon
Islanded seas, blue mountains, mighty streams,
Dim tracts and vast, robed in the lustrous gloom
Of leaden-colored even, and fiery hills
Mingling their flames with twilight, on the verge
Of the remote horizon. The near scene,
In naked and severe simplicity,  
Made contrast with the universe. A pine,
Rock-rooted, stretched athwart the vacancy
Its swinging boughs, to each inconstant blast
Yielding one only response at each pause
In most familiar cadence, with the howl,
The thunder and the hiss of homeless streams
Mingling its solemn song, whilst the broad river
Foaming and hurrying o'er its rugged path,
Fell into that immeasurable void,
Scattering its waters to the passing winds.

Yet the gray precipice and solemn pine
And torrent were not all;one silent nook
Was there. Even on the edge of that vast mountain,
Upheld by knotty roots and fallen rocks,
It overlooked in its serenity
The dark earth and the bending vault of stars.
It was a tranquil spot that seemed to smile
Even in the lap of horror. Ivy clasped
The fissured stones with its entwining arms,
And did embower with leaves forever green  
And berries dark the smooth and even space
Of its inviolated floor; and here
The children of the autumnal whirlwind bore
In wanton sport those bright leaves whose decay,
Red, yellow, or ethereally pale,
Rivals the pride of summer. 'T is the haunt
Of every gentle wind whose breath can teach
The wilds to love tranquillity. One step,
One human step alone, has ever broken
The stillness of its solitude; one voice  
Alone inspired its echoes;even that voice
Which hither came, floating among the winds,
And led the loveliest among human forms
To make their wild haunts the depository
Of all the grace and beauty that endued
Its motions, render up its majesty,
Scatter its music on the unfeeling storm,
And to the damp leaves and blue cavern mould,
Nurses of rainbow flowers and branching moss,
Commit the colors of that varying cheek,
That snowy breast, those dark and drooping eyes.

The dim and hornd moon hung low, and poured
A sea of lustre on the horizon's verge
That overflowed its mountains. Yellow mist
Filled the unbounded atmosphere, and drank
Wan moonlight even to fulness; not a star
Shone, not a sound was heard; the very winds,
Danger's grim playmates, on that precipice
Slept, clasped in his embrace.O storm of death,
Whose sightless speed divides this sullen night!  
And thou, colossal Skeleton, that, still
Guiding its irresistible career
In thy devastating omnipotence,
Art king of this frail world! from the red field
Of slaughter, from the reeking hospital,
The patriot's sacred couch, the snowy bed
Of innocence, the scaffold and the throne,
A mighty voice invokes thee! Ruin calls
His brother Death! A rare and regal prey
He hath prepared, prowling around the world;  
Glutted with which thou mayst repose, and men
Go to their graves like flowers or creeping worms,
Nor ever more offer at thy dark shrine
The unheeded tribute of a broken heart.

When on the threshold of the green recess
The wanderer's footsteps fell, he knew that death
Was on him. Yet a little, ere it fled,
Did he resign his high and holy soul
To images of the majestic past,
That paused within his passive being now,        
Like winds that bear sweet music, when they breathe
Through some dim latticed chamber. He did place
His pale lean hand upon the rugged trunk
Of the old pine; upon an ivied stone
Reclined his languid head; his limbs did rest,
Diffused and motionless, on the smooth brink
Of that obscurest chasm;and thus he lay,
Surrendering to their final impulses
The hovering powers of life. Hope and Despair,
The torturers, slept; no mortal pain or fear    
Marred his repose; the influxes of sense
And his own being, unalloyed by pain,
Yet feebler and more feeble, calmly fed
The stream of thought, till he lay breathing there
At peace, and faintly smiling. His last sight
Was the great moon, which o'er the western line
Of the wide world her mighty horn suspended,
With whose dun beams inwoven darkness seemed
To mingle. Now upon the jagged hills
It rests; and still as the divided frame    
Of the vast meteor sunk, the Poet's blood,
That ever beat in mystic sympathy
With Nature's ebb and flow, grew feebler still;
And when two lessening points of light alone
Gleamed through the darkness, the alternate gasp
Of his faint respiration scarce did stir
The stagnate night:till the minutest ray
Was quenched, the pulse yet lingered in his heart.
It pausedit fluttered. But when heaven remained
Utterly black, the murky shades involved  
An image silent, cold, and motionless,
As their own voiceless earth and vacant air.
Even as a vapor fed with golden beams
That ministered on sunlight, ere the west
Eclipses it, was now that wondrous frame
No sense, no motion, no divinity
A fragile lute, on whose harmonious strings
The breath of heaven did wandera bright stream
Once fed with many-voicd wavesa dream
Of youth, which night and time have quenched forever  
Still, dark, and dry, and unremembered now.

Oh, for Medea's wondrous alchemy,
Which wheresoe'er it fell made the earth gleam
With bright flowers, and the wintry boughs exhale
From vernal blooms fresh fragrance! Oh, that God,
Profuse of poisons, would concede the chalice
Which but one living man has drained, who now,
Vessel of deathless wrath, a slave that feels
No proud exemption in the blighting curse
He bears, over the world wanders forever,  
Lone as incarnate death! Oh, that the dream
Of dark magician in his visioned cave,
Raking the cinders of a crucible
For life and power, even when his feeble hand
Shakes in its last decay, were the true law
Of this so lovely world! But thou art fled,
Like some frail exhalation, which the dawn
Robes in its golden beams,ah! thou hast fled!
The brave, the gentle and the beautiful,
The child of grace and genius. Heartless things    
Are done and said i' the world, and many worms
And beasts and men live on, and mighty Earth
From sea and mountain, city and wilderness,
In vesper low or joyous orison,
Lifts still its solemn voice:but thou art fled
Thou canst no longer know or love the shapes
Of this phantasmal scene, who have to thee
Been purest ministers, who are, alas!
Now thou art not! Upon those pallid lips
So sweet even in their silence, on those eyes
That image sleep in death, upon that form
Yet safe from the worm's outrage, let no tear
Be shednot even in thought. Nor, when those hues
Are gone, and those divinest lineaments,
Worn by the senseless wind, shall live alone
In the frail pauses of this simple strain,
Let not high verse, mourning the memory
Of that which is no more, or painting's woe
Or sculpture, speak in feeble imagery
Their own cold powers. Art and eloquence,
And all the shows o' the world, are frail and vain
To weep a loss that turns their lights to shade.
It is a woe "too deep for tears," when all
Is reft at once, when some surpassing Spirit,
Whose light adorned the world around it, leaves
Those who remain behind, not sobs or groans,
The passionate tumult of a clinging hope;
But pale despair and cold tranquillity,
Nature's vast frame, the web of human things,
Birth and the grave, that are not as they were.
Composed at Bishopsgate Heath, near Windsor Park, 1815 (autumn).
Note by Mrs. Shelley: 'Alastor is written in a very different tone from Queen Mab. In the latter, Shelley poured out all the cherished speculations of his youth -- all the irrepressible emotions of sympathy, censure, and hope, to which the present suffering, and what he considers the proper destiny, of his fellow-creatures, gave birth. Alastor, on the contrary, contains an individual interest only. A very few years, with their attendant events, had checked the ardour of Shelley's hopes, though he still thought them well grounded, and that to advance their fulfilment was the noblest task man could achieve.
This is neither the time nor the place to speak of the misfortunes that chequered his life. It will be sufficient to say that, in all he did, he at the time of doing it believed himself justified to his own conscience; while the various ills of poverty and loss of friends brought home to him the sad realities of life. Physical suffering had also considerable influence in causing him to turn his eyes inward; inclining him rather to brood over the thoughts and emotions of his own soul than to glance abroad, and to make, as in Queen Mab, the whole universe the object and subject of his song. In the Spring of 1815 an eminent physician pronounced that he was dying rapidly of a consumption; abscesses were formed on his lungs, and he suffered acute spasms. suddenly a complete change took place; and, though through life he was a martyr to pain and debility, every symptom of pulmonary disease vanished. His nerves, which nature had formed sensitive to an unexampled degree, were rendered still more susceptible by the state of his health.
As soon as the peace of 1814 had opened the Continent, he went abroad. He visited some of the more magnificent scenes of Switzerland, and returned to England from Lucerne, by the Reuss and the Rhine. The river-navigation enchanted him. In his favourite poem of Thalaba, his imagination had been excited by a description of such a voyage. In the summer of 1815, after a tour along the southern coast of Devonshire and a visit to Clifton, he rented a house on Bishopgate Heath, on the borders of Windsor Forest, where he enjoyed several months of comparative health and tranquil happiness. The later summer months were warm and dry. Accompanied by a few friends, he visited the source of the Thames, making a voyage in a wherry from Winsdor to Crickdale. His beautiful stanzas in the churchyard of Lechlade were written on that occasion. Alastor was composed on his return. He spent his days under the oak-shades of Windsor Great Park; and the magnificent woodland was a fitting study to inspire the various descriptions of forest-scenery we find in the poem.
None of Shelley's poems is more characteristic than this. The solemn spirit that reigns throughout, the worship of the majesty of nature, the broodings of a poet's heart in solitude -- the mingling of the exulting joy which the various aspects of the visible universe inspires with the sad and struggling pangs which human passion imparts -- give a touching interest to the whole. The death which he had often contemplated during the last months as certain and near he here represented in such colours as had, in his lonely musings, soothed his soul to peace. The versification sustains the solemn spirit which breathes throughout: it is peculiarly melodious. The poem ought rather to be considered didactic than narrative: it was the outpouring of his own emotions, embodied in the purest form he could conceive, painted in the ideal hues which his brilliant imagination inspired, and softened by the recent anticipation of death.'

~ Percy Bysshe Shelley, Alastor - or, the Spirit of Solitude
,
20:Is it the same Sordello in the dusk
As at the dawn?merely a perished husk
Now, that arose a power fit to build
Up Rome again? The proud conception chilled
So soon? Ay, watch that latest dream of thine
A Rome indebted to no Palatine
Drop arch by arch, Sordello! Art possessed
Of thy wish now, rewarded for thy quest
To-day among Ferrara's squalid sons?
Are this and this and this the shining ones
Meet for the Shining City? Sooth to say,
Your favoured tenantry pursue their way
After a fashion! This companion slips
On the smooth causey, t' other blinkard trips
At his mooned sandal. "Leave to lead the brawls
"Here i' the atria?" No, friend! He that sprawls
On aught but a stibadium . . . what his dues
Who puts the lustral vase to such an use?
Oh, huddle up the day's disasters! March,
Ye runagates, and drop thou, arch by arch,
Rome!
   Yet before they quite disbanda whim
Study mere shelter, now, for him, and him,
Nay, even the worst,just house them! Any cave
Suffices: throw out earth! A loophole? Brave!
They ask to feel the sun shine, see the grass
Grow, hear the larks sing? Dead art thou, alas,
And I am dead! But here's our son excels
At hurdle-weaving any Scythian, fells
Oak and devises rafters, dreams and shapes
His dream into a door-post, just escapes
The mystery of hinges. Lie we both
Perdue another age. The goodly growth
Of brick and stone! Our building-pelt was rough,
But that descendant's garb suits well enough
A portico-contriver. Speed the years
What 's time to us? At last, a city rears
Itself! nay, enterwhat's the grave to us?
Lo, our forlorn acquaintance carry thus
The head! Successively sewer, forum, cirque
Last age, an aqueduct was counted work,
But now they tire the artificer upon
Blank alabaster, black obsidion,
Careful, Jove's face be duly fulgurant,
And mother Venus' kiss-creased nipples pant
Back into pristine pulpiness, ere fixed
Above the baths. What difference betwixt
This Rome and oursresemblance what, between
That scurvy dumb-show and this pageant sheen
These Romans and our rabble? Use thy wit!
The work marched: step by step,a workman fit
Took each, nor too fit,to one task, one time,
No leaping o'er the petty to the prime,
When just the substituting osier lithe
For brittle bulrush, sound wood for soft withe,
To further loam-and-roughcast-work a stage,
Exacts an architect, exacts an age:
No tables of the Mauritanian tree
For men whose maple log 's their luxury!
That way was Rome built. "Better" (say you) "merge
"At once all workmen in the demiurge,
"All epochs in a lifetime, every task
"In one!" So should the sudden city bask
I' the daywhile those we 'd feast there, want the knack
Of keeping fresh-chalked gowns from speck and brack,
Distinguish not rare peacock from vile swan,
Nor Mareotic juice from Ccuban.
"Enough of Rome! 'T was happy to conceive
"Rome on a sudden, nor shall fate bereave
"Me of that credit: for the rest, her spite
"Is an old storyserves my folly right
"By adding yet another to the dull
"List of abortionsthings proved beautiful
"Could they be done, Sordello cannot do."
He sat upon the terrace, plucked and threw
The powdery aloe-cusps away, saw shift
Rome's walls, and drop arch after arch, and drift
Mist-like afar those pillars of all stripe,
Mounds of all majesty. "Thou archetype,
"Last of my dreams and loveliest, depart!"
And then a low voice wound into his heart:
"Sordello!" (low as some old Pythoness
Conceding to a Lydian King's distress
The cause of his long errorone mistake
Of her past oracle) "Sordello, wake!
"God has conceded two sights to a man
"One, of men's whole work, time's completed plan,
"The other, of the minute's work, man's first
"Step to the plan's completeness: what's dispersed
"Save hope of that supreme step which, descried
"Earliest, was meant still to remain untried
"Only to give you heart to take your own
"Step, and there stay, leaving the rest alone?
"Where is the vanity? Why count as one
"The first step, with the last step? What is gone
"Except Rome's ary magnificence,
"That last step you 'd take first?an evidence
"You were God: be man now! Let those glances fall!
"The basis, the beginning step of all,
"Which proves you just a manis that gone too?
"Pity to disconcert one versed as you
"In fate's ill-nature! but its full extent
"Eludes Sordello, even: the veil rent,
"Read the black writingthat collective man
"Outstrips the individual. Who began
"The acknowledged greatnesses? Ay, your own art
"Shall serve us: put the poet's mimes apart
"Close with the poet's self, and lo, a dim
"Yet too plain form divides itself from him!
"Alcamo's song enmeshes the lulled Isle,
"Woven into the echoes left erewhile
"By Nina, one soft web of song: no more
"Turning his name, then, flower-like o'er and o'er!
"An elder poet in the younger's place;
"Nina's the strength, but Alcamo's the grace:
"Each neutralizes each then! Search your fill;
"You get no whole and perfect Poetstill
"New Ninas, Alcamos, till time's mid-night
"Shrouds allor better say, the shutting light
"Of a forgotten yesterday. Dissect
"Every ideal workman(to reject
"In favour of your fearful ignorance
"The thousand phantasms eager to advance,
"And point you but to those within your reach)
"Were you the first who brought(in modern speech)
"The Multitude to be materialized?
"That loose eternal unrestwho devised
"An apparition i' the midst? The rout
"Was checked, a breathless ring was formed about
"That sudden flower: get round at any risk
"The gold-rough pointel, silver-blazing disk
"O' the lily! Swords across it! Reign thy reign
"And serve thy frolic service, Charlemagne!
"The very child of over-joyousness,
"Unfeeling thence, strong therefore: Strength by stress
"Of Strength comes of that forehead confident,
"Those widened eyes expecting heart's content,
"A calm as out of just-quelled noise; nor swerves
"For doubt, the ample cheek in gracious curves
"Abutting on the upthrust nether lip:
"He wills, how should he doubt then? Ages slip:
"Was it Sordello pried into the work
"So far accomplished, and discovered lurk
"A company amid the other clans,
"Only distinct in priests for castellans
"And popes for suzerains (their rule confessed
"Its rule, their interest its interest,
"Living for sake of livingthere an end,
"Wrapt in itself, no energy to spend
"In making adversaries or allies)
"Dived you into its capabilities
"And dared create, out of that sect, a soul
"Should turn a multitude, already whole,
"Into its body? Speak plainer! Is 't so sure
"God's church lives by a King's investiture?
"Look to last step! A staggeringa shock
"What 's mere sand is demolished, while the rock
"Endures: a column of black fiery dust
"Blots heaventhat help was prematurely thrust
"Aside, perchance!but air clears, nought 's erased
"Of the true outline. Thus much being firm based,
"The other was a scaffold. See him stand
"Buttressed upon his mattock, Hildebrand
"Of the huge brain-mask welded ply o'er ply
"As in a forge; it buries either eye
"White and extinct, that stupid brow; teeth clenched,
"The neck tight-corded, too, the chin deep-trenched,
"As if a cloud enveloped him while fought
"Under its shade, grim prizers, thought with thought
"At dead-lock, agonizing he, until
"The victor thought leap radiant up, and Will,
"The slave with folded arms and drooping lids
"They fought for, lean forth flame-like as it bids.
"Call him no flowera mandrake of the earth,
"Thwarted and dwarfed and blasted in its birth,
"Rather,a fruit of suffering's excess,
"Thence feeling, therefore stronger: still by stress
"Of Strength, work Knowledge! Full three hundred years
"Have men to wear away in smiles and tears
"Between the two that nearly seemed to touch,
"Observe you! quit one workman and you clutch
"Another, letting both their trains go by
"The actors-out of either's policy,
"Heinrich, on this hand, Otho, Barbaross,
"Carry the three Imperial crowns across,
"Aix' Iron, Milan's Silver, and Rome's Gold
"While Alexander, Innocent uphold
"On that, each Papal keybut, link on link,
"Why is it neither chain betrays a chink?
"How coalesce the small and great? Alack,
"For one thrust forward, fifty such fall back!
"Do the popes coupled there help Gregory
"Alone? Harkfrom the hermit Peter's cry
"At Claremont, down to the first serf that says
"Friedrich 's no liege of his while he delays
"Getting the Pope's curse off him! The Crusade
"Or trick of breeding Strength by other aid
"Than Strength, is safe. Harkfrom the wild harangue
"Of Vimmercato, to the carroch's clang
"Yonder! The Leagueor trick of turning Strength
"Against Pernicious Strength, is safe at length.
"Yet harkfrom Mantuan Albert making cease
"The fierce ones, to Saint Francis preaching peace
"Yonder! God's Truceor trick to supersede
"The very Use of Strength, is safe. Indeed
"We trench upon the future. Who is found
"To take next step, next agetrail o'er the ground
"Shall I say, gourd-like?not the flower's display
"Nor the root's prowess, but the plenteous way
"O' the plantproduced by joy and sorrow, whence
"Unfeeling and yet feeling, strongest thence?
"Knowledge by stress of merely Knowledge? No
"E'en were Sordello ready to forego
"His life for this, 't were overleaping work
"Some one has first to do, howe'er it irk,
"Nor stray a foot's breadth from the beaten road.
"Who means to help must still support the load
"Hildebrand lifted'why hast Thou,' he groaned,
"`Imposed on me a burthen, Paul had moaned,
"'And Moses dropped beneath?' Much doneand yet
"Doubtless that grandest task God ever set
"On man, left much to do: at his arm's wrench,
"Charlemagne's scaffold fell; but pillars blench
"Merely, start back againperchance have been
"Taken for buttresses: crash every screen,
"Hammer the tenons better, and engage
"A gang about your work, for the next age
"Or two, of Knowledge, part by Strength and part
"By Knowledge! Then, indeed, perchance may start
"Sordello on his racewould time divulge
"Such secrets! If one step's awry, one bulge
"Calls for correction by a step we thought
"Got over long since, why, till that is wrought,
"No progress! And the scaffold in its turn
"Becomes, its service o'er, a thing to spurn.
"Meanwhile, if your half-dozen years of life
"In store dispose you to forego the strife,
"Who takes exception? Only bear in mind
"Ferrara 's reached, Goito 's left behind:
"As you then were, as half yourself, desist!
"The warrior-part of you may, an it list,
"Finding real faulchions difficult to poise,
"Fling them afar and taste the cream of joys
"By wielding such in fancy,what is bard
"Of you may spurn the vehicle that marred
"Elys so much, and in free fancy glut
"His sense, yet write no versesyou have but
"To please yourself for law, and once could please
"What once appeared yourself, by dreaming these
"Rather than doing these, in days gone by.
"But all is changed the moment you descry
"Mankind as half yourself,then, fancy's trade
"Ends once and always: how may half evade
"The other half? men are found half of you.
"Out of a thousand helps, just one or two
"Can be accomplished presently: but flinch
"From these (as from the faulchion, raised an inch,
"Elys, described a couplet) and make proof
"Of fancy,then, while one half lolls aloof
"I' the vines, completing Rome to the tip-top
"See if, for that, your other half will stop
"A tear, begin a smile! The rabble's woes,
"Ludicrous in their patience as they chose
"To sit about their town and quietly
"Be slaughtered,the poor reckless soldiery,
"With their ignoble rhymes on Richard, how
"'Polt-foot,' sang they, 'was in a pitfall now,'
"Cheering each other from the engine-mounts,
"That crippled spawling idiot who recounts
"How, lopped of limbs, he lay, stupid as stone,
"Till the pains crept from out him one by one,
"And wriggles round the archers on his head
"To earn a morsel of their chestnut bread,
"And Cino, always in the self-same place
"Weeping; beside that other wretch's case,
"Eyepits to ear, one gangrene since he plied
"The engine in his coat of raw sheep's hide
"A double watch in the noon sun; and see
"Lucchino, beauty, with the favours free,
"Trim hacqueton, spruce beard and scented hair,
"Campaigning it for the first timecut there
"In two already, boy enough to crawl
"For latter orpine round the southern wall,
"Tom, where Richard 's kept, because that ****
"Marfisa, the fool never saw before,
"Sickened for flowers this wearisomest siege:
"And Tiso's wifemen liked their pretty liege,
"Cared for her least of whims once,Berta, wed
"A twelvemonth gone, and, now poor Tiso's dead,
"Delivering herself of his first child
"On that chance heap of wet filth, reconciled
"To fifty gazers!"(Here a wind below
Made moody music augural of woe
From the pine barrier)"What if, now the scene
"Draws to a close, yourself have really been
"You, plucking purples in Goito's moss
"Like edges of a trabea (not to cross
"Your consul-humour) or dry aloe-shafts
"For fasces, at Ferrarahe, fate wafts,
"This very age, her whole inheritance
`Of opportunities? Yet you advance
"Upon the last! Since talking is your trade,
"There 's Salinguerra left you to persuade:
"Fail! then"
       "Nonowhich latest chance secure!"
Leaped up and cried Sordello: "this made sure,
"The past were yet redeemable; its work
"Washelp the Guelfs, whom I, howe'er it irk,
"Thus help!" He shook the foolish aloe-haulm
Out of his doublet, paused, proceeded calm
To the appointed presence. The large head
Turned on its socket; "And your spokesman," said
The large voice, "is Elcorte's happy sprout?
"Few such"(so finishing a speech no doubt
Addressed to Palma, silent at his side)
"My sober councils have diversified.
"Elcorte's son! good: forward as you may,
"Our lady's minstrel with so much to say!"
The hesitating sunset floated back,
Rosily traversed in the wonted track
The chamber, from the lattice o'er the girth
Of pines, to the huge eagle blacked in earth
Opposite,outlined sudden, spur to crest,
That solid Salinguerra, and caressed
Palma's contour; 't was day looped back night's pall;
Sordello had a chance left spite of all.
And much he made of the convincing speech
Meant to compensate for the past and reach
Through his youth's daybreak of unprofit, quite
To his noon's labour, so proceed till night
Leisurely! The great argument to bind
Taurello with the Guelf Cause, body and mind,
Came the consummate rhetoric to that?
Yet most Sordello's argument dropped flat
Through his accustomed fault of breaking yoke,
Disjoining him who felt from him who spoke.
Was 't not a touching incidentso prompt
A rendering the world its just accompt,
Once proved its debtor? Who 'd suppose, before
This proof, that he, Goito's god of yore,
At duty's instance could demean himself
So memorably, dwindle to a Guelf?
Be sure, in such delicious flattery steeped,
His inmost self at the out-portion peeped,
Thus occupied; then stole a glance at those
Appealed to, curious if her colour rose
Or his lip moved, while he discreetly urged
The need of Lombardy becoming purged
At soonest of her barons; the poor part
Abandoned thus, missing the blood at heart
And spirit in brain, unseasonably off
Elsewhere! But, though his speech was worthy scoff,
Good-humoured Salinguerra, famed for tact
And tongue, who, careless of his phrase, ne'er lacked
The right phrase, and harangued Honorius dumb
At his accession,looked as all fell plumb
To purpose and himself found interest
In every point his new instructor pressed
Left playing with the rescript's white wax seal
To scrutinize Sordello head and heel.
He means to yield assent sure? No, alas!
All he replied was, "What, it comes to pass
"That poesy, sooner than politics,
"Makes fade young hair?" To think such speech could fix
Taurello!
     Then a flash of bitter truth:
So fantasies could break and fritter youth
That he had long ago lost earnestness,
Lost will to work, lost power to even express
The need of working! Earth was turned a grave:
No more occasions now, though he should crave
Just one, in right of superhuman toil,
To do what was undone, repair such spoil,
Alter the pastnothing would give the chance!
Not that he was to die; he saw askance
Protract the ignominious years beyond
To dream intime to hope and time despond,
Remember and forget, be sad, rejoice
As saved a trouble; he might, at his choice,
One way or other, idle life out, drop
No few smooth verses by the wayfor prop,
A thyrsus, these sad people, all the same,
Should pick up, and set store by,far from blame,
Plant o'er his hearse, convinced his better part
Survived him. "Rather tear men out the heart
"O' the truth!"Sordello muttered, and renewed
His propositions for the Multitude.
But Salinguerra, who at this attack
Had thrown great breast and ruffling corslet back
To hear the better, smilingly resumed
His task; beneath, the carroch's warning boomed;
He must decide with Tito; courteously
He turned then, even seeming to agree
With his admonisher"Assist the Pope,
"Extend Guelf domination, fill the scope
"O' the Church, thus based on All, by All, for All
"Change Secular to Evangelical"
Echoing his very sentence: all seemed lost,
When suddenly he looked up, laughingly almost,
To Palma: "This opinion of your friend's
"For instance, would it answer Palma's ends?
"Best, were it not, turn Guelf, submit our Strength"
(Here he drew out his baldric to its length)
"To the Pope's Knowledgelet our captive slip,
"Wide to the walls throw ope our gates, equip
"Azzo with . . . what I hold here! Who 'll subscribe
"To a trite censure of the minstrel tribe
"Henceforward? or pronounce, as Heinrich used,
"'Spear-heads for battle, burr-heads for the joust!'
"When Constance, for his couplets, would promote
"Alcamo, from a parti-coloured coat,
"To holding her lord's stirrup in the wars.
"Not that I see where couplet-making jars
"With common sense: at Mantua I had borne
"This chanted, better than their most forlorn
"Of bull-baits,that 's indisputable!"
                     Brave!
Whom vanity nigh slew, contempt shall save!
All 's at an end: a Troubadour suppose
Mankind will class him with their friends or foes?
A puny uncouth ailing vassal think
The world and him bound in some special link?
Abrupt the visionary tether burst.
What were rewarded here, or what amerced
If a poor drudge, solicitous to dream
Deservingly, got tangled by his theme
So far as to conceit the knack or gift
Or whatsoe'er it be, of verse, might lift
The globe, a lever like the hand and head
Of"Men of Action," as the Jongleurs said,
"The Great Men," in the people's dialect?
And not a moment did this scorn affect
Sordello: scorn the poet? They, for once,
Asking "what was," obtained a full response.
Bid Naddo think at Mantuahe had but
To look into his promptuary, put
Finger on a set thought in a set speech:
But was Sordello fitted thus for each
Conjecture? Nowise; since within his soul,
Perception brooded unexpressed and whole.
A healthy spirit like a healthy frame
Craves aliment in plentyall the same,
Changes, assimilates its aliment.
Perceived Sordello, on a truth intent?
Next day no formularies more you saw
Than figs or olives in a sated maw.
'T is Knowledge, whither such perceptions tend;
They lose themselves in that, means to an end,
The many old producing some one new,
A last unlike the first. If lies are true,
The Caliph's wheel-work man of brass receives
A meal, munched millet grains and lettuce leaves
Together in his stomach rattle loose;
You find them perfect next day to produce:
But ne'er expect the man, on strength of that,
Can roll an iron camel-collar flat
Like Haroun's self! I tell you, what was stored
Bit by bit through Sordello's life, outpoured
That eve, was, for that age, a novel thing:
And round those three the People formed a ring,
Of visionary judges whose award
He recognised in fullfaces that barred
Henceforth return to the old careless life,
In whose great presence, therefore, his first strife
For their sake must not be ignobly fought;
All these, for once, approved of him, he thought,
Suspended their own vengeance, chose await
The issue of this strife to reinstate
Them in the right of taking itin fact
He must be proved king ere they could exact
Vengeance for such king's defalcation. Last,
A reason why the phrases flowed so fast
Was in his quite forgetting for a time
Himself in his amazement that the rhyme
Disguised the royalty so much: he there
And Salinguerra yet all-unaware
Who was the lord, who liegeman!
                 "Thus I lay
"On thine my spirit and compel obey
"His lord,my liegeman,impotent to build
"Another Rome, but hardly so unskilled
"In what such builder should have been, as brook
"One shame beyond the charge that I forsook
"His function! Free me from that shame, I bend
"A brow before, suppose new years to spend,
"Allow each chance, nor fruitlessly, recur
"Measure thee with the Minstrel, then, demur
"At any crowd he claims! That I must cede
"Shamed now, my right to my especial meed
"Confess thee fitter help the world than I
"Ordained its champion from eternity,
"Is much: but to behold thee scorn the post
"I quit in thy behalfto hear thee boast
"What makes my own despair!" And while he rung
The changes on this theme, the roof up-sprung,
The sad walls of the presence-chamber died
Into the distance, or embowering vied
With far-away Goito's vine-frontier;
And crowds of faces(only keeping clear
The rose-light in the midst, his vantage-ground
To fight their battle from)deep clustered round
Sordello, with good wishes no mere breath,
Kind prayers for him no vapour, since, come death
Come life, he was fresh-sinewed every joint,
Each bone new-marrowed as whom gods anoint
Though mortal to their rescue. Now let sprawl
The snaky volumes hither! Is Typhon all
For Hercules to tramplegood report
From Salinguerra only to extort?
"So was I" (closed he his inculcating
A poet must be earth's essential king)
"So was I, royal so, and if I fail,
"'T is not the royalty, ye witness quail,
"But one deposed who, caring not exert
"Its proper essence, trifled malapert
"With accidents insteadgood things assigned
"As heralds of a better thing behind
"And, worthy through display of these, put forth
"Never the inmost all-surpassing worth
"That constitutes him king precisely since
"As yet no other spirit may evince
"Its like: the power he took most pride to test,
"Whereby all forms of life had been professed
"At pleasure, forms already on the earth,
"Was but a means to power beyond, whose birth
"Should, in its novelty, be kingship's proof.
"Now, whether he came near or kept aloof
"The several forms he longed to imitate,
"Not there the kingship lay, he sees too late.
"Those forms, unalterable first as last,
"Proved him her copier, not the protoplast
"Of nature: what would come of being free,
"By action to exhibit tree for tree,
"Bird, beast, for beast and bird, or prove earth bore
"One veritable man or woman more?
"Means to an end, such proofs are: what the end?
"Let essence, whatsoe'er it be, extend
"Never contract. Already you include
"The multitude; then let the multitude
"Include yourself; and the result were new:
"Themselves before, the multitude turn you.
"This were to live and move and have, in them,
"Your being, and secure a diadem
"You should transmit (because no cycle yearns
"Beyond itself, but on itself returns)
"When, the full sphere in wane, the world o'erlaid
"Long since with you, shall have in turn obeyed
"Some orb still prouder, some displayer, still
"More potent than the last, of human will,
"And some new king depose the old. Of such
"Am Iwhom pride of this elates too much?
"Safe, rather say, 'mid troops of peers again;
"I, with my words, hailed brother of the train
"Deeds once sufficed: for, let the world roll back,
"Who fails, through deeds howe'er diverse, retrack
"My purpose still, my task? A teeming crust
"Air, flame, earth, wave at conflict! Then, needs must
"Emerge some Calm embodied, these refer
"The brawl toyellow-bearded Jupiter?
"No! Saturn; some existence like a pact
"And protest against Chaos, some first fact
"I' the faint of time. My deep of life, I know
"Is unavailing e'en to poorly show" . . .
(For here the Chief immeasurably yawned)
. . . "Deeds in their due gradation till Song dawned
"The fullest effluence of the finest mind,
"All in degree, no way diverse in kind
"From minds about it, minds which, more or less,
"Lofty or low, move seeking to impress
"Themselves on somewhat; but one mind has climbed
"Step after step, by just ascent sublimed.
"Thought is the soul of act, and, stage by stage,
"Soul is from body still to disengage
"As tending to a freedom which rejects
"Such help and incorporeally affects
"The world, producing deeds but not by deeds,
"Swaying, in others, frames itself exceeds,
"Assigning them the simpler tasks it used
"To patiently perform till Song produced
"Acts, by thoughts only, for the mind: divest
"Mind of e'en Thought, and, lo, God's unexpressed
"Will draws above us! All then is to win
"Save that. How much for me, then? where begin
"My work? About me, faces! and they flock,
"The earnest faces. What shall I unlock
"By song? behold me prompt, whate'er it be,
"To minister: how much can mortals see
"Of Life? No more than so? I take the task
"And marshal you Life's elemental masque,
"Show Men, on evil or on good lay stress,
"This light, this shade make prominent, suppress
"All ordinary hues that softening blend
"Such natures with the level. Apprehend
"Which sinner is, which saint, if I allot
"Hell, Purgatory, Heaven, a blaze or blot,
"To those you doubt concerning! I enwomb
"Some wretched Friedrich with his red-hot tomb;
"Some dubious spirit, Lombard Agilulph
"With the black chastening river I engulph!
"Some unapproached Matilda I enshrine
"With languors of the planet of decline
"These, fail to recognize, to arbitrate
"Between henceforth, to rightly estimate
"Thus marshalled in the masque! Myself, the while,
"As one of you, am witness, shrink or smile
"At my own showing! Next agewhat 's to do?
"The men and women stationed hitherto
"Will I unstation, good and bad, conduct
"Each nature to its farthest, or obstruct
"At soonest, in the world: light, thwarted, breaks
"A limpid purity to rainbow flakes,
"Or shadow, massed, freezes to gloom: behold
"How such, with fit assistance to unfold,
"Or obstacles to crush them, disengage
"Their forms, love, hate, hope, fear, peace make, war wage,
"In presence of you all! Myself, implied
"Superior now, as, by the platform's side,
"I bade them do and suffer,would last content
"The world . . . nothat 's too far! I circumvent
"A few, my masque contented, and to these
"Offer unveil the last of mysteries
"Man's inmost life shall have yet freer play:
"Once more I cast external things away,
"And natures composite, so decompose
"That" . . . Why, he writes Sordello!
                    "How I rose,
"And how have you advanced! since evermore
"Yourselves effect what I was fain before
"Effect, what I supplied yourselves suggest,
"What I leave bare yourselves can now invest.
"How we attain to talk as brothers talk,
"In half-words, call things by half-names, no balk
"From discontinuing old aids. To-day
"Takes in account the work of Yesterday:
"Has not the world a Past now, its adept
"Consults ere he dispense with or accept
"New aids? a single touch more may enhance,
"A touch less turn to insignificance
"Those structures' symmetry the past has strewed
"The world with, once so bare. Leave the mere rude
"Explicit details! 't is but brother's speech
"We need, speech where an accent's change gives each
"The other's soulno speech to understand
"By former audience: need was then to expand,
"Expatiatehardly were we brothers! true
"Nor I lament my small remove from you,
"Nor reconstruct what stands already. Ends
"Accomplished turn to means: my art intends
"New structure from the ancient: as they changed
"The spoils of every clime at Venice, ranged
"The horned and snouted Libyan god, upright
"As in his desert, by some simple bright
"Clay cinerary pitcherThebes as Rome,
"Athens as Byzant rifled, till their Dome
"From earth's reputed consummations razed
"A seal, the all-transmuting Triad blazed
"Above. Ah, whose that fortune? Ne'ertheless
"E'en he must stoop contented to express
"No tithe of what 's to saythe vehicle
"Never sufficient: but his work is still
"For faces like the faces that select
"The single service I am bound effect,
"That bid me cast aside such fancies, bow
"Taurello to the Guelf cause, disallow
"The Kaiser's comingwhich with heart, soul, strength,
"I labour for, this eve, who feel at length
"My past career's outrageous vanity,
"And would, as its amends, die, even die
"Now I first estimate the boon of life,
"If death might win compliancesure, this strife
"Is right for oncethe People my support."
My poor Sordello! what may we extort
By this, I wonder? Palma's lighted eyes
Turned to Taurello who, long past surprise,
Began, "You love himwhat you 'd say at large
"Let me say briefly. First, your father's charge
"To me, his friend, peruse: I guessed indeed
"You were no stranger to the course decreed.
"He bids me leave his children to the saints:
"As for a certain project, he acquaints
"The Pope with that, and offers him the best
"Of your possessions to permit the rest
"Go peaceablyto Ecelin, a stripe
"Of soil the cursed Vicentines will gripe,
"To Alberic, a patch the Trevisan
"Clutches already; extricate, who can,
"Treville, Villarazzi, Puissolo,
"Loria and Cartiglione!all must go,
"And with them go my hopes. 'T is lost, then! Lost
"This eve, our crisis, and some pains it cost
"Procuring; thirty yearsas good I'd spent
"Like our admonisher! But each his bent
"Pursues: no question, one might live absurd
"Oneself this while, by deed as he by word
"Persisting to obtrude an influence where
"'T is made account of, much as . . . nay, you fare
"With twice the fortune, youngster!I submit,
"Happy to parallel my waste of wit
"With the renowned Sordello's: you decide
"A course for me. Romano may abide
"Romano,Bacchus! After all, what dearth
"Of Ecelins and Alberics on earth?
"Say there 's a prize in prospect, must disgrace
"Betide competitors, unless they style
"Themselves Romano? Were it worth my while
"To try my own luck! But an obscure place
"Suits methere wants a youth to bustle, stalk
"And attitudinizesome fight, more talk,
"Most flaunting badgeshow, I might make clear
"Since Friedrich's very purposes lie here
"Here, pity they are like to lie! For me,
"With station fixed unceremoniously
"Long since, small use contesting; I am but
"The liegemanyou are born the lieges: shut
"That gentle mouth now! or resume your kin
"In your sweet self; were Palma Ecelin
"For me to work with! Could that neck endure
"This bauble for a cumbrous garniture,
"She should . . . or might one bear it for her? Stay
"I have not been so flattered many a day
"As by your pale friendBacchus! The least help
"Would lick the hind's fawn to a lion's whelp:
"His neck is broad enougha ready tongue
"Beside: too writhledbut, the main thing, young
"I could . . . why, look ye!"
               And the badge was thrown
Across Sordello's neck: "This badge alone
"Makes you Romano's Headbecomes superb
"On your bare neck, which would, on mine, disturb
"The pauldron," said Taurello. A mad act,
Nor even dreamed about beforein fact,
Not when his sportive arm rose for the nonce
But he had dallied overmuch, this once,
With power: the thing was done, and he, aware
The thing was done, proceeded to declare
(So like a nature made to serve, excel
In serving, only feel by service well!)
That he would make Sordello that and more.
"As good a scheme as any. What 's to pore
"At in my face?" he asked"ponder instead
"This piece of news; you are Romano's Head!
"One cannot slacken pace so near the goal,
"Suffer my Azzo to escape heart-whole
"This time! For you there 's Palma to espouse
"For me, one crowning trouble ere I house
"Like my compeer."
         On which ensued a strange
And solemn visitation; there came change
O'er every one of them; each looked on each:
Up in the midst a truth grew, without speech.
And when the giddiness sank and the haze
Subsided, they were sitting, no amaze,
Sordello with the baldric on, his sire
Silent, though his proportions seemed aspire
Momently; and, interpreting the thrill,
Night at its ebb,Palma was found there still
Relating somewhat Adelaide confessed
A year ago, while dying on her breast,
Of a contrivance, that Vicenza night
When Ecelin had birth. "Their convoy's flight,
"Cut off a moment, coiled inside the flame
"That wallowed like a dragon at his game
"The toppling city throughSan Biagio rocks!
"And wounded lies in her delicious locks
"Retrude, the frail mother, on her face,
"None of her wasted, just in one embrace
"Covering her child: when, as they lifted her,
"Cleaving the tumult, mighty, mightier
"And mightiest Taurello's cry outbroke,
"Leapt like a tongue of fire that cleaves the smoke,
"Midmost to cheer his Mantuans onwarddrown
"His colleague Ecelin's clamour, up and down
"The disarray: failed Adelaide see then
"Who was the natural chief, the man of men?
"Outstripping time, her infant there burst swathe,
"Stood up with eyes haggard beyond the scathe
"From wandering after his heritage
"Lost once and lost for aye: and why that rage,
"That deprecating glance? A new shape leant
"On a familiar shapegloatingly bent
"O'er his discomfiture; 'mid wreaths it wore,
"Still one outflamed the resther child's before
"'T was Salinguerra's for his child: scorn, hate,
"Rage now might startle her when all too late!
"Then was the moment!rival's foot had spurned
"Never that House to earth else! Sense returned
"The act conceived, adventured and complete,
"They bore away to an obscure retreat
"Mother and childRetrude's self not slain"
(Nor even here Taurello moved) "though pain
"Was fled; and what assured them most 't was fled,
"All pain, was, if they raised the pale hushed head
"'T would turn this way and that, waver awhile,
"And only settle into its old smile
"(Graceful as the disquieted water-flag
"Steadying itself, remarked they, in the quag
"On either side their path)when suffered look
"Down on her child. They marched: no sign once shook
"The company's close litter of crossed spears
"Till, as they reached Goito, a few tears
"Slipped in the sunset from her long black lash,
"And she was gone. So far the action rash;
"No crime. They laid Retrude in the font,
"Taurello's very gift, her child was wont
"To sit beneathconstant as eve he came
"To sit by its attendant girls the same
"As one of them. For Palma, she would blend
"With this magnific spirit to the end,
"That ruled her first; but scarcely had she dared
"To disobey the Adelaide who scared
"Her into vowing never to disclose
"A secret to her husband, which so froze
"His blood at half-recital, she contrived
"To hide from him Taurello's infant lived,
"Lest, by revealing that, himself should mar
"Romano's fortunes. And, a crime so far,
"Palma received that action: she was told
"Of Salinguerra's nature, of his cold
"Calm acquiescence in his lot! But free
"To impart the secret to Romano, she
"Engaged to repossess Sordello of
"His heritage, and hers, and that way doff
"The mask, but after years, long years: while now,
"Was not Romano's sign-mark on that brow?"
Across Taurello's heart his arms were locked:
And when he did speak 't was as if he mocked
The minstrel, "who had not to move," he said,
"Nor stirshould fate defraud him of a shred
"Of his son's infancy? much less his youth!"
(Laughingly all this)"which to aid, in truth,
"Himself, reserved on purpose, had not grown
"Old, not too old't was best they kept alone
"Till now, and never idly met till now;"
Then, in the same breath, told Sordello how
All intimations of this eve's event
Were lies, for Friedrich must advance to Trent,
Thence to Verona, then to Rome, there stop,
Tumble the Church down, institute a-top
The Alps a Prefecture of Lombardy:
"That 's now!no prophesying what may be
"Anon, with a new monarch of the clime,
"Native of Gesi, passing his youth's prime
"At Naples. Tito bids my choice decide
"On whom . . ."
        "Embrace him, madman!" Palma cried,
Who through the laugh saw sweat-drops burst apace,
And his lips blanching: he did not embrace
Sordello, but he laid Sordello's hand
On his own eyes, mouth, forehead.
                 Understand,
This while Sordello was becoming flushed
Out of his whiteness; thoughts rushed, fancies rushed;
He pressed his hand upon his head and signed
Both should forbear him. "Nay, the best 's behind!"
Taurello laughednot quite with the same laugh:
"The truth is, thus we scatter, ay, like chaff
"These Guelfs, a despicable monk recoils
"From: nor expect a fickle Kaiser spoils
"Our triumph!Friedrich? Think you, I intend
"Friedrich shall reap the fruits of blood I spend
"And brain I waste? Think you, the people clap
"Their hands at my out-hewing this wild gap
"For any Friedrich to fill up? 'T is mine
"That 's yours: I tell you, towards some such design
"Have I worked blindly, yes, and idly, yes,
"And for another, yesbut worked no less
"With instinct at my heart; I else had swerved,
"While nowlook round! My cunning has preserved
"Samminiatothat 's a central place
"Secures us Florence, boy,in Pisa's case.
"By land as she by sea; with Pisa ours,
"And Florence, and Pistoia, one devours
"The land at leisure! Gloriously dispersed
"Brescia, observe, Milan, Piacenza first
"That flanked us (ah, you know not!) in the March;
"On these we pile, as keystone of our arch,
"Romagna and Bologna, whose first span
"Covered the Trentine and the Valsugan;
"Sofia's Egna by Bolgiano 's sure!" . . .
So he proceeded: half of all this, pure
Delusion, doubtless, nor the rest too true,
But what was undone he felt sure to do,
As ring by ring he wrung off, flung away
The pauldron-rings to give his sword-arm play
Need of the sword now! That would soon adjust
Aught wrong at present; to the sword intrust
Sordello's whiteness, undersize: 't was plain
He hardly rendered right to his own brain
Like a brave hound, men educate to pride
Himself on speed or scent nor aught beside,
As though he could not, gift by gift, match men!
Palma had listened patiently: but when
'T was time expostulate, attempt withdraw
Taurello from his child, she, without awe
Took off his iron arms from, one by one,
Sordello's shrinking shoulders, and, that done,
Made him avert his visage and relieve
Sordello (you might see his corslet heave
The while) who, loose, rosetried to speak, then sank:
They left him in the chamber. All was blank.
And even reeling down the narrow stair
Taurello kept up, as though unaware
Palma was by to guide him, the old device
Something of Milan"how we muster thrice
"The Torriani's strength there; all along
"Our own Visconti cowed them"thus the song
Continued even while she bade him stoop,
Thrid somehow, by some glimpse of arrow-loop,
The turnings to the gallery below,
Where he stopped short as Palma let him go.
When he had sat in silence long enough
Splintering the stone bench, braving a rebuff
She stopped the truncheon; only to commence
One of Sordello's poems, a pretence
For speaking, some poor rhyme of "Elys' hair
"And head that 's sharp and perfect like a pear,
"So smooth and close are laid the few fine locks
"Stained like pale honey oozed from topmost rocks
"Sun-blanched the livelong summer"from his worst
Performance, the Goito, as his first:
And that at end, conceiving from the brow
And open mouth no silence would serve now,
Went on to say the whole world loved that man
And, for that matter, thought his face, tho' wan,
Eclipsed the Count'she sucking in each phrase
As if an angel spoke. The foolish praise
Ended, he drew her on his mailed knees, made
Her face a framework with his hands, a shade,
A crown, an aureole: there must she remain
(Her little mouth compressed with smiling pain
As in his gloves she felt her tresses twitch)
To get the best look at, in fittest niche
Dispose his saint. That done, he kissed her brow,
"Lauded her father for his treason now,"
He told her, "only, how could one suspect
"The wit in him?whose clansman, recollect,
`Was ever Salinguerrashe, the same,
"Romano and his ladyso, might claim
"To know all, as she should"and thus begun
Schemes with a vengeance, schemes on schemes, "not one
"Fit to be told that foolish boy," he said,
"But only let Sordello Palma wed,
"Then!"
     'T was a dim long narrow place at best:
Midway a sole grate showed the fiery West,
As shows its corpse the world's end some split tomb
A gloom, a rift of fire, another gloom,
Faced Palmabut at length Taurello set
Her free; the grating held one ragged jet
Of fierce gold fire: he lifted her within
The hollow underneathhow else begin
Fate's second marvellous cycle, else renew
The ages than with Palma plain in view?
Then paced the passage, hands clenched, head erect,
Pursuing his discourse; a grand unchecked
Monotony made out from his quick talk
And the recurring noises of his walk;
Somewhat too much like the o'ercharged assent
Of two resolved friends in one danger blent,
Who hearten each the other against heart;
Boasting there 's nought to care for, when, apart
The boaster, all 's to care for. He, beside
Some shape not visible, in power and pride
Approached, out of the dark, ginglingly near,
Nearer, passed close in the broad light, his ear
Crimson, eyeballs suffused, temples full-fraught,
Just a snatch of the rapid speech you caught,
And on he strode into the opposite dark,
Till presently the harsh heel's turn, a spark
I' the stone, and whirl of some loose embossed throng
That crashed against the angle aye so long
After the last, punctual to an amount
Of mailed great paces you could not but count,
Prepared you for the pacing back again.
And by the snatches you might ascertain
That, Friedrich's Prefecture surmounted, left
By this alone in Italy, they cleft
Asunder, crushed together, at command
Of none, were free to break up Hildebrand,
Rebuild, he and Sordello, Charlemagne
But garnished, Strength with Knowledge, "if we deign
"Accept that compromise and stoop to give
"Rome law, the Csar's Representative."
Enough, that the illimitable flood
Of triumphs after triumphs, understood
In its faint reflux (you shall hear) sufficed
Young Ecelin for appanage, enticed
Him on till, these long quiet in their graves,
He found 't was looked for that a whole life's braves
Should somehow be made good; so, weak and worn,
Must stagger up at Milan, one grey morn
Of the to-come, and fight his latest fight.
But, Salinguerra's prophecy at height
He voluble with a raised arm and stiff,
A blaring voice, a blazing eye, as if
He had our very Italy to keep
Or cast away, or gather in a heap
To garrison the betteray, his word
Was, "run the cucumber into a gourd,
"Drive Trent upon Apulia"at their pitch
Who spied the continents and islands which
Grew mulberry leaves and sickles, in the map
(Strange that three such confessions so should hap
To Palma, Dante spoke with in the clear
Amorous silence of the Swooning-sphere,
Cunizza, as he called her! Never ask
Of Palma more! She sat, knowing her task
Was done, the labour of it,for, success
Concerned not Palma, passion's votaress.)
Triumph at neight, and thus Sordello crowned
Above the passage suddenly a sound
Stops speech, stops walk: back shrinks Taurello, bids
With large involuntary asking lids,
Palma interpret. "'T is his own foot-stamp
"Your hand! His summons! Nay, this idle damp
"Befits not!" Out they two reeled dizzily.
"Visconti 's strong at Milan," resumed he,
In the old, somewhat insignificant way
(Was Palma wont, years afterward, to say)
As though the spirit's flight, sustained thus far,
Dropped at that very instant.
               Gone they are
Palma, Taurello; Eglamor anon,
Ecelin,only Naddo 's never gone!
Labours, this moonrise, what the Master meant:
"Is Squarcialupo speckled?purulent,
"I 'd say, but when was Providence put out?
"He carries somehow handily about
"His spite nor fouls himself!" Goito's vines
Stand like a cheat detectedstark rough lines,
The moon breaks through, a grey mean scale against
The vault where, this eve's Maiden, thou remain'st
Like some fresh martyr, eyes fixedwho can tell?
As Heaven, now all 's at end, did not so well,
Spite of the faith and victory, to leave
Its virgin quite to death in the lone eve.
While the persisting hermit-bee . . . ha! wait
No longer: these in compass, forward fate!


~ Robert Browning, Sordello - Book the Fifth
,
21:ROSALIND, HELEN, and her Child.

SCENE. The Shore of the Lake of Como.

HELEN
   Come hither, my sweet Rosalind.
   'T is long since thou and I have met;
   And yet methinks it were unkind
   Those moments to forget.
   Come, sit by me. I see thee stand
   By this lone lake, in this far land,
   Thy loose hair in the light wind flying,
   Thy sweet voice to each tone of even
   United, and thine eyes replying
   To the hues of yon fair heaven.  
   Come, gentle friend! wilt sit by me?
   And be as thou wert wont to be
   Ere we were disunited?
   None doth behold us now; the power
   That led us forth at this lone hour
   Will be but ill requited
   If thou depart in scorn. Oh, come,
   And talk of our abandoned home!
   Remember, this is Italy,
   And we are exiles. Talk with me
   Of that our land, whose wilds and floods,
   Barren and dark although they be,
   Were dearer than these chestnut woods;
   Those heathy paths, that inland stream,
   And the blue mountains, shapes which seem
   Like wrecks of childhood's sunny dream;
   Which that we have abandoned now,
   Weighs on the heart like that remorse
   Which altered friendship leaves. I seek
   No more our youthful intercourse.
   That cannot be! Rosalind, speak,
   Speak to me! Leave me not! When morn did come,
   When evening fell upon our common home,
   When for one hour we parted,do not frown;
   I would not chide thee, though thy faith is broken;
   But turn to me. Oh! by this cherished token
   Of woven hair, which thou wilt not disown,
   Turn, as 't were but the memory of me,
   And not my scornd self who prayed to thee!

ROSALIND
   Is it a dream, or do I see  
   And hear frail Helen? I would flee
   Thy tainting touch; but former years
   Arise, and bring forbidden tears;
   And my o'erburdened memory
   Seeks yet its lost repose in thee.
   I share thy crime. I cannot choose
   But weep for thee; mine own strange grief
   But seldom stoops to such relief;
   Nor ever did I love thee less,
   Though mourning o'er thy wickedness
   Even with a sister's woe. I knew
   What to the evil world is due,
   And therefore sternly did refuse
   To link me with the infamy
   Of one so lost as Helen. Now,
   Bewildered by my dire despair,
   Wondering I blush, and weep that thou
   Shouldst love me stillthou only!There,
   Let us sit on that gray stone
   Till our mournful talk be done.

HELEN
   Alas! not there; I cannot bear
   The murmur of this lake to hear.
   A sound from there, Rosalind dear,
   Which never yet I heard elsewhere
   But in our native land, recurs,
   Even here where now we meet. It stirs
   Too much of suffocating sorrow!
   In the dell of yon dark chestnut wood
   Is a stone seat, a solitude
   Less like our own. The ghost of peace
   Will not desert this spot. To-morrow,
   If thy kind feelings should not cease,
   We may sit here.

ROSALIND
            Thou lead, my sweet,
   And I will follow.

HENRY
             'T is Fenici's seat
   Where you are going? This is not the way,
   Mamma; it leads behind those trees that grow
   Close to the little river.

HELEN
                 Yes, I know;
   I was bewildered. Kiss me and be gay,
   Dear boy; why do you sob?

HENRY
                I do not know;
   But it might break any one's heart to see  
   You and the lady cry so bitterly.

HELEN
   It is a gentle child, my friend. Go home,
   Henry, and play with Lilla till I come.
   We only cried with joy to see each other;
   We are quite merry now. Good night.

                     The boy
   Lifted a sudden look upon his mother,
   And, in the gleam of forced and hollow joy
   Which lightened o'er her face, laughed with the glee
   Of light and unsuspecting infancy,
   And whispered in her ear, 'Bring home with you
   That sweet strange lady-friend.' Then off he flew,
   But stopped, and beckoned with a meaning smile,
   Where the road turned. Pale Rosalind the while,
   Hiding her face, stood weeping silently.

   In silence then they took the way
   Beneath the forest's solitude.
   It was a vast and antique wood,
   Through which they took their way;
   And the gray shades of evening
   O'er that green wilderness did fling
   Still deeper solitude.
   Pursuing still the path that wound
   The vast and knotted trees around,
   Through which slow shades were wandering,
   To a deep lawny dell they came,
   To a stone seat beside a spring,
   O'er which the columned wood did frame
   A roofless temple, like the fane
   Where, ere new creeds could faith obtain,
   Man's early race once knelt beneath  
   The overhanging deity.
   O'er this fair fountain hung the sky,
   Now spangled with rare stars. The snake,
   The pale snake, that with eager breath
   Creeps here his noontide thirst to slake,
   Is beaming with many a mingled hue,
   Shed from yon dome's eternal blue,
   When he floats on that dark and lucid flood
   In the light of his own loveliness;
   And the birds, that in the fountain dip
   Their plumes, with fearless fellowship
   Above and round him wheel and hover.
   The fitful wind is heard to stir
   One solitary leaf on high;
   The chirping of the grasshopper
   Fills every pause. There is emotion
   In all that dwells at noontide here;
   Then through the intricate wild wood
   A maze of life and light and motion
   Is woven. But there is stillness now
   Gloom, and the trance of Nature now.
   The snake is in his cave asleep;
   The birds are on the branches dreaming;
   Only the shadows creep;
   Only the glow-worm is gleaming;
   Only the owls and the nightingales
   Wake in this dell when daylight fails,
   And gray shades gather in the woods;
   And the owls have all fled far away
   In a merrier glen to hoot and play,
   For the moon is veiled and sleeping now.
   The accustomed nightingale still broods
   On her accustomed bough,
   But she is mute; for her false mate
   Has fled and left her desolate.

   This silent spot tradition old
   Had peopled with the spectral dead.
   For the roots of the speaker's hair felt cold
   And stiff, as with tremulous lips he told
   That a hellish shape at midnight led
   The ghost of a youth with hoary hair,
   And sate on the seat beside him there,
   Till a naked child came wandering by,
   When the fiend would change to a lady fair!
   A fearful tale! the truth was worse;
   For here a sister and a brother
   Had solemnized a monstrous curse,
   Meeting in this fair solitude;
   For beneath yon very sky,
   Had they resigned to one another  
   Body and soul. The multitude,
   Tracking them to the secret wood,
   Tore limb from limb their innocent child,
   And stabbed and trampled on its mother;
   But the youth, for God's most holy grace,
   A priest saved to burn in the market-place.

   Duly at evening Helen came
   To this lone silent spot,
   From the wrecks of a tale of wilder sorrow
   So much of sympathy to borrow
   As soothed her own dark lot.
   Duly each evening from her home,
   With her fair child would Helen come
   To sit upon that antique seat,
   While the hues of day were pale;
   And the bright boy beside her feet
   Now lay, lifting at intervals
   His broad blue eyes on her;
   Now, where some sudden impulse calls,
   Following. He was a gentle boy
   And in all gentle sorts took joy.
   Oft in a dry leaf for a boat,
   With a small feather for a sail,
   His fancy on that spring would float,
   If some invisible breeze might stir
   Its marble calm; and Helen smiled
   Through tears of awe on the gay child,
   To think that a boy as fair as he,
   In years which never more may be,
   By that same fount, in that same wood,
   The like sweet fancies had pursued;
   And that a mother, lost like her,
   Had mournfully sate watching him.
   Then all the scene was wont to swim
   Through the mist of a burning tear.
   For many months had Helen known
   This scene; and now she thither turned
   Her footsteps, not alone.
   The friend whose falsehood she had mourned
   Sate with her on that seat of stone.
   Silent they sate; for evening,
   And the power its glimpses bring,
   Had with one awful shadow quelled
   The passion of their grief. They sate
   With linkd hands, for unrepelled
   Had Helen taken Rosalind's.
   Like the autumn wind, when it unbinds
   The tangled locks of the nightshade's hair
   Which is twined in the sultry summer air
   Round the walls of an outworn sepulchre,  
   Did the voice of Helen, sad and sweet,
   And the sound of her heart that ever beat
   As with sighs and words she breathed on her,
   Unbind the knots of her friend's despair,
   Till her thoughts were free to float and flow;
   And from her laboring bosom now,
   Like the bursting of a prisoned flame,
   The voice of a long-pent sorrow came.

ROSALIND
   I saw the dark earth fall upon
   The coffin; and I saw the stone
   Laid over him whom this cold breast
   Had pillowed to his nightly rest!
   Thou knowest not, thou canst not know
   My agony. Oh! I could not weep.
   The sources whence such blessings flow
   Were not to be approached by me!
   But I could smile, and I could sleep,
   Though with a self-accusing heart.
   In morning's light, in evening's gloom,
   I watchedand would not thence depart
   My husband's unlamented tomb.
   My children knew their sire was gone;
   But when I told them, 'He is dead,'
   They laughed aloud in frantic glee,
   They clapped their hands and leaped about,
   Answering each other's ecstasy
   With many a prank and merry shout.
   But I sate silent and alone,
   Wrapped in the mock of mourning weed.

   They laughed, for he was dead; but I
   Sate with a hard and tearless eye,
   And with a heart which would deny
   The secret joy it could not quell,
   Low muttering o'er his loathd name;
   Till from that self-contention came
   Remorse where sin was none; a hell
   Which in pure spirits should not dwell.

   I 'll tell thee truth. He was a man
   Hard, selfish, loving only gold,
   Yet full of guile; his pale eyes ran  
   With tears which each some falsehood told,
   And oft his smooth and bridled tongue
   Would give the lie to his flushing cheek;
   He was a coward to the strong;
   He was a tyrant to the weak,
   On whom his vengeance he would wreak;
   For scorn, whose arrows search the heart,
   From many a stranger's eye would dart,
   And on his memory cling, and follow
   His soul to its home so cold and hollow.
   He was a tyrant to the weak,
   And we were such, alas the day!
   Oft, when my little ones at play
   Were in youth's natural lightness gay,
   Or if they listened to some tale
   Of travellers, or of fairyland,
   When the light from the wood-fire's dying brand
   Flashed on their faces,if they heard
   Or thought they heard upon the stair
   His footstep, the suspended word
   Died on my lips; we all grew pale;
   The babe at my bosom was hushed with fear
   If it thought it heard its father near;
   And my two wild boys would near my knee
   Cling, cowed and cowering fearfully.

   I 'll tell thee truth: I loved another.
   His name in my ear was ever ringing,
   His form to my brain was ever clinging;
   Yet, if some stranger breathed that name,
   My lips turned white, and my heart beat fast.
   My nights were once haunted by dreams of flame,
   My days were dim in the shadow cast
   By the memory of the same!
   Day and night, day and night,
   He was my breath and life and light,
   For three short years, which soon were passed.
   On the fourth, my gentle mother
   Led me to the shrine, to be
   His sworn bride eternally.
   And now we stood on the altar stair,
   When my father came from a distant land,
   And with a loud and fearful cry
   Rushed between us suddenly.
   I saw the stream of his thin gray hair,
   I saw his lean and lifted hand,
   And heard his wordsand live! O God!
   Wherefore do I live?'Hold, hold!'
   He cried, 'I tell thee 't is her brother!
   Thy mother, boy, beneath the sod
   Of yon churchyard rests in her shroud so cold;
   I am now weak, and pale, and old;
   We were once dear to one another,
   I and that corpse! Thou art our child!'
   Then with a laugh both long and wild
   The youth upon the pavement fell.
   They found him dead! All looked on me,
   The spasms of my despair to see;
   But I was calm. I went away;
   I was clammy-cold like clay.
   I did not weep; I did not speak;
   But day by day, week after week,
   I walked about like a corpse alive.
   Alas! sweet friend, you must believe
   This heart is stoneit did not break.

   My father lived a little while,
   But all might see that he was dying,
   He smiled with such a woful smile.
   When he was in the churchyard lying
   Among the worms, we grew quite poor,
   So that no one would give us bread;  
   My mother looked at me, and said
   Faint words of cheer, which only meant
   That she could die and be content;
   So I went forth from the same church door
   To another husband's bed.
   And this was he who died at last,
   When weeks and months and years had passed,
   Through which I firmly did fulfil
   My duties, a devoted wife,
   With the stern step of vanquished will
   Walking beneath the night of life,
   Whose hours extinguished, like slow rain
   Falling forever, pain by pain,
   The very hope of death's dear rest;
   Which, since the heart within my breast
   Of natural life was dispossessed,
   Its strange sustainer there had been.

   When flowers were dead, and grass was green
   Upon my mother's gravethat mother
   Whom to outlive, and cheer, and make
   My wan eyes glitter for her sake,
   Was my vowed task, the single care
   Which once gave life to my despair
   When she was a thing that did not stir,
   And the crawling worms were cradling her
   To a sleep more deep and so more sweet
   Than a baby's rocked on its nurse's knee,
   I lived; a living pulse then beat
   Beneath my heart that awakened me.
   What was this pulse so warm and free?
   Alas! I knew it could not be
   My own dull blood. 'T was like a thought
   Of liquid love, that spread and wrought
   Under my bosom and in my brain,
   And crept with the blood through every vein,
   And hour by hour, day after day,
   The wonder could not charm away
   But laid in sleep my wakeful pain,
   Until I knew it was a child,
   And then I wept. For long, long years
   These frozen eyes had shed no tears;
   But now't was the season fair and mild
   When April has wept itself to May;
   I sate through the sweet sunny day
   By my window bowered round with leaves,
   And down my cheeks the quick tears ran
   Like twinkling rain-drops from the eaves,
   When warm spring showers are passing o'er.
   O Helen, none can ever tell
   The joy it was to weep once more!

   I wept to think how hard it were
   To kill my babe, and take from it
   The sense of light, and the warm air,
   And my own fond and tender care,
   And love and smiles; ere I knew yet
   That these for it might, as for me,
   Be the masks of a grinning mockery.
   And haply, I would dream, 't were sweet
   To feed it from my faded breast,
   Or mark my own heart's restless beat  
   And watch the growing soul beneath
   Dawn in faint smiles; and hear its breath,
   Half interrupted by calm sighs,
   And search the depth of its fair eyes
   For long departed memories!
   And so I lived till that sweet load
   Was lightened. Darkly forward flowed
   The stream of years, and on it bore
   Two shapes of gladness to my sight;
   Two other babes, delightful more,
   In my lost soul's abandoned night,
   Than their own country ships may be
   Sailing towards wrecked mariners
   Who cling to the rock of a wintry sea.
   For each, as it came, brought soothing tears;
   And a loosening warmth, as each one lay
   Sucking the sullen milk away,
   About my frozen heart did play,
   And weaned it, oh, how painfully
   As they themselves were weaned each one
   From that sweet foodeven from the thirst
   Of death, and nothingness, and rest,
   Strange inmate of a living breast,
   Which all that I had undergone
   Of grief and shame, since she who first
   The gates of that dark refuge closed
   Came to my sight, and almost burst
   The seal of that Lethean spring
   But these fair shadows interposed.
   For all delights are shadows now!
   And from my brain to my dull brow
   The heavy tears gather and flow.
   I cannot speakoh, let me weep!

   The tears which fell from her wan eyes
   Glimmered among the moonlight dew.
   Her deep hard sobs and heavy sighs
   Their echoes in the darkness threw.
   When she grew calm, she thus did keep
   The tenor of her tale:

                He died;  
   I know not how; he was not old,
   If age be numbered by its years;
   But he was bowed and bent with fears,
   Pale with the quenchless thirst of gold,
   Which, like fierce fever, left him weak;
   And his strait lip and bloated cheek
   Were warped in spasms by hollow sneers;
   And selfish cares with barren plough,
   Not age, had lined his narrow brow,
   And foul and cruel thoughts, which feed
   Upon the withering life within,
   Like vipers on some poisonous weed.
   Whether his ill were death or sin
   None knew, until he died indeed,
   And then men owned they were the same.

   Seven days within my chamber lay
   That corse, and my babes made holiday.
   At last, I told them what is death.
   The eldest, with a kind of shame,
   Came to my knees with silent breath,  
   And sate awe-stricken at my feet;
   And soon the others left their play,
   And sate there too. It is unmeet
   To shed on the brief flower of youth
   The withering knowledge of the grave.
   From me remorse then wrung that truth.
   I could not bear the joy which gave
   Too just a response to mine own.
   In vain. I dared not feign a groan;
   And in their artless looks I saw,  
   Between the mists of fear and awe,
   That my own thought was theirs; and they
   Expressed it not in words, but said,
   Each in its heart, how every day
   Will pass in happy work and play,
   Now he is dead and gone away!

   After the funeral all our kin
   Assembled, and the will was read.
   My friend, I tell thee, even the dead
   Have strength, their putrid shrouds within,
   To blast and torture. Those who live
   Still fear the living, but a corse
   Is merciless, and Power doth give
   To such pale tyrants half the spoil
   He rends from those who groan and toil,
   Because they blush not with remorse
   Among their crawling worms. Behold,
   I have no child! my tale grows old
   With grief, and staggers; let it reach
   The limits of my feeble speech,
   And languidly at length recline
   On the brink of its own grave and mine.

   Thou knowest what a thing is Poverty
   Among the fallen on evil days.
   'T is Crime, and Fear, and Infamy,
   And houseless Want in frozen ways
   Wandering ungarmented, and Pain,
   And, worse than all, that inward stain,
   Foul Self-contempt, which drowns in sneers
   Youth's starlight smile, and makes its tears
   First like hot gall, then dry forever!
   And well thou knowest a mother never
   Could doom her children to this ill,
   And well he knew the same. The will
   Imported that, if e'er again
   I sought my children to behold,
   Or in my birthplace did remain
   Beyond three days, whose hours were told,
   They should inherit nought; and he,
   To whom next came their patrimony,
   A sallow lawyer, cruel and cold,
   Aye watched me, as the will was read,
   With eyes askance, which sought to see
   The secrets of my agony;
   And with close lips and anxious brow
   Stood canvassing still to and fro
   The chance of my resolve, and all
   The dead man's caution just did call;
   For in that killing lie 't was said
   'She is adulterous, and doth hold
   In secret that the Christian creed
   Is false, and therefore is much need
   That I should have a care to save
   My children from eternal fire.'
   Friend, he was sheltered by the grave,
   And therefore dared to be a liar!
   In truth, the Indian on the pyre
   Of her dead husband, half consumed,
   As well might there be false as I
   To those abhorred embraces doomed,
   Far worse than fire's brief agony.
   As to the Christian creed, if true
   Or false, I never questioned it;
   I took it as the vulgar do;
   Nor my vexed soul had leisure yet
   To doubt the things men say, or deem
   That they are other than they seem.

   All present who those crimes did hear,
   In feigned or actual scorn and fear,
   Men, women, children, slunk away,
   Whispering with self-contented pride
   Which half suspects its own base lie.
   I spoke to none, nor did abide,
   But silently I went my way,
   Nor noticed I where joyously
   Sate my two younger babes at play
   In the courtyard through which I passed;
   But went with footsteps firm and fast
   Till I came to the brink of the ocean green,
   And there, a woman with gray hairs,
   Who had my mother's servant been,
   Kneeling, with many tears and prayers,
   Made me accept a purse of gold,
   Half of the earnings she had kept
   To refuge her when weak and old.
   With woe, which never sleeps or slept,
   I wander now. 'T is a vain thought
   But on yon Alp, whose snowy head
   'Mid the azure air is islanded,
   (We see ito'er the flood of cloud,
   Which sunrise from its eastern caves
   Drives, wrinkling into golden waves,
   Hung with its precipices proud
   From that gray stone where first we met)
   Therenow who knows the dead feel nought?
   Should be my grave; for he who yet
   Is my soul's soul once said: ''T were sweet
   'Mid stars and lightnings to abide,
   And winds, and lulling snows that beat
   With their soft flakes the mountain wide,
   Where weary meteor lamps repose,
   And languid storms their pinions close,
   And all things strong and bright and pure,
   And ever during, aye endure.
   Who knows, if one were buried there,
   But these things might our spirits make,
   Amid the all-surrounding air,
   Their own eternity partake?'
   Then 't was a wild and playful saying
   At which I laughed or seemed to laugh.
   They were his wordsnow heed my praying,
   And let them be my epitaph.
   Thy memory for a term may be
   My monument. Wilt remember me?
   I know thou wilt; and canst forgive,
   Whilst in this erring world to live
   My soul disdained not, that I thought
   Its lying forms were worthy aught,
   And much less thee.

HELEN
             Oh, speak not so!
   But come to me and pour thy woe
   Into this heart, full though it be,
   Aye overflowing with its own.
   I thought that grief had severed me
   From all beside who weep and groan,
   Its likeness upon earth to be
   Its express image; but thou art
   More wretched. Sweet, we will not part
   Henceforth, if death be not division;
   If so, the dead feel no contrition.
   But wilt thou hear, since last we parted,
   All that has left me broken-hearted?

ROSALIND
   Yes, speak. The faintest stars are scarcely shorn
   Of their thin beams by that delusive morn
   Which sinks again in darkness, like the light
   Of early love, soon lost in total night.

HELEN
   Alas! Italian winds are mild,
   But my bosom is coldwintry cold;
   When the warm air weaves, among the fresh leaves,
   Soft music, my poor brain is wild,
   And I am weak like a nursling child,
   Though my soul with grief is gray and old.

ROSALIND
   Weep not at thine own words, though they must make
   Me weep. What is thy tale?

HELEN
                 I fear 't will shake
   Thy gentle heart with tears. Thou well
   Rememberest when we met no more;
   And, though I dwelt with Lionel,
   That friendless caution pierced me sore
   With grief; a wound my spirit bore
   Indignantlybut when he died,
   With him lay dead both hope and pride.

   Alas! all hope is buried now.
   But then men dreamed the aged earth
   Was laboring in that mighty birth
   Which many a poet and a sage
   Has aye foreseenthe happy age
   When truth and love shall dwell below
   Among the works and ways of men;
   Which on this world not power but will
   Even now is wanting to fulfil.

   Among mankind what thence befell
   Of strife, how vain, is known too well;
   When Liberty's dear pan fell
   'Mid murderous howls. To Lionel,
   Though of great wealth and lineage high,
   Yet through those dungeon walls there came
   Thy thrilling light, O Liberty!
   And as the meteor's midnight flame
   Startles the dreamer, sun-like truth
   Flashed on his visionary youth,
   And filled him, not with love, but faith,
   And hope, and courage mute in death;
   For love and life in him were twins,
   Born at one birth. In every other
   First life, then love, its course begins,
   Though they be children of one mother;
   And so through this dark world they fleet
   Divided, till in death they meet;
   But he loved all things ever. Then
   He passed amid the strife of men,
   And stood at the throne of armd power
   Pleading for a world of woe.
   Secure as one on a rock-built tower
   O'er the wrecks which the surge trails to and fro,
   'Mid the passions wild of humankind
   He stood, like a spirit calming them;
   For, it was said, his words could bind
   Like music the lulled crowd, and stem
   That torrent of unquiet dream
   Which mortals truth and reason deem,
   But is revenge and fear and pride.
   Joyous he was; and hope and peace
   On all who heard him did abide,
   Raining like dew from his sweet talk,
   As where the evening star may walk
   Along the brink of the gloomy seas,
   Liquid mists of splendor quiver.
   His very gestures touched to tears
   The unpersuaded tyrant, never
   So moved before; his presence stung
   The torturers with their victim's pain,
   And none knew how; and through their ears
   The subtle witchcraft of his tongue
   Unlocked the hearts of those who keep
   Gold, the world's bond of slavery.
   Men wondered, and some sneered to see
   One sow what he could never reap;
   For he is rich, they said, and young,
   And might drink from the depths of luxury.
   If he seeks fame, fame never crowned
   The champion of a trampled creed;  
   If he seeks power, power is enthroned
   'Mid ancient rights and wrongs, to feed
   Which hungry wolves with praise and spoil
   Those who would sit near power must toil;
   And such, there sitting, all may see.
   What seeks he? All that others seek
   He casts away, like a vile weed
   Which the sea casts unreturningly.
   That poor and hungry men should break
   The laws which wreak them toil and scorn
   We understand; but Lionel,
   We know, is rich and nobly born.
   So wondered they; yet all men loved
   Young Lionel, though few approved;
   All but the priests, whose hatred fell
   Like the unseen blight of a smiling day,
   The withering honey-dew which clings
   Under the bright green buds of May
   Whilst they unfold their emerald wings;
   For he made verses wild and queer
   On the strange creeds priests hold so dear
   Because they bring them land and gold.
   Of devils and saints and all such gear
   He made tales which whoso heard or read
   Would laugh till he were almost dead.
   So this grew a proverb: 'Don't get old
   Till Lionel's Banquet in Hell you hear,
   And then you will laugh yourself young again.'
   So the priests hated him, and he
   Repaid their hate with cheerful glee.

   Ah, smiles and joyance quickly died,
   For public hope grew pale and dim
   In an altered time and tide,
   And in its wasting withered him,
   As a summer flower that blows too soon
   Droops in the smile of the waning moon,
   When it scatters through an April night
   The frozen dews of wrinkling blight.
   None now hoped more. Gray Power was seated
   Safely on her ancestral throne;
   And Faith, the Python, undefeated
   Even to its blood-stained steps dragged on
   Her foul and wounded train; and men
   Were trampled and deceived again,
   And words and shows again could bind
   The wailing tribes of humankind
   In scorn and famine. Fire and blood
   Raged round the raging multitude,
   To fields remote by tyrants sent
   To be the scornd instrument
   With which they drag from mines of gore
   The chains their slaves yet ever wore;
   And in the streets men met each other,
   And by old altars and in halls,
   And smiled again at festivals.
   But each man found in his heart's brother
   Cold cheer; for all, though half deceived,
   The outworn creeds again believed,
   And the same round anew began
   Which the weary world yet ever ran.

   Many then wept, not tears, but gall,
   Within their hearts, like drops which fall
   Wasting the fountain-stone away.
   And in that dark and evil day
   Did all desires and thoughts that claim
   Men's careambition, friendship, fame,
   Love, hope, though hope was now despair
   Indue the colors of this change,
   As from the all-surrounding air
   The earth takes hues obscure and strange,
   When storm and earthquake linger there.

   And so, my friend, it then befell
   To many,most to Lionel,
   Whose hope was like the life of youth
   Within him, and when dead became
   A spirit of unresting flame,
   Which goaded him in his distress
   Over the world's vast wilderness.
   Three years he left his native land,
   And on the fourth, when he returned,
   None knew him; he was stricken deep
   With some disease of mind, and turned
   Into aught unlike Lionel.
   On himon whom, did he pause in sleep,
   Serenest smiles were wont to keep,
   And, did he wake, a wingd band
   Of bright Persuasions, which had fed
   On his sweet lips and liquid eyes,
   Kept their swift pinions half outspread
   To do on men his least command
   On him, whom once 't was paradise
   Even to behold, now misery lay.
   In his own heart 't was merciless
   To all things else none may express
   Its innocence and tenderness.

   'T was said that he had refuge sought
   In love from his unquiet thought
   In distant lands, and been deceived
   By some strange show; for there were found,
   Blotted with tearsas those relieved
   By their own words are wont to do
   These mournful verses on the ground,
   By all who read them blotted too.

   'How am I changed! my hopes were once like fire;
    I loved, and I believed that life was love.
   How am I lost! on wings of swift desire
    Among Heaven's winds my spirit once did move.
   I slept, and silver dreams did aye inspire
    My liquid sleep; I woke, and did approve
   All Nature to my heart, and thought to make
   A paradise of earth for one sweet sake.

   'I love, but I believe in love no more.
    I feel desire, but hope not. Oh, from sleep
   Most vainly must my weary brain implore
    Its long lost flattery now! I wake to weep,
   And sit through the long day gnawing the core
    Of my bitter heart, and, like a miser, keep
   Since none in what I feel take pain or pleasure
   To my own soul its self-consuming treasure.'

   He dwelt beside me near the sea;
   And oft in evening did we meet,
   When the waves, beneath the starlight, flee
   O'er the yellow sands with silver feet,
   And talked. Our talk was sad and sweet,
   Till slowly from his mien there passed
   The desolation which it spoke;
   And smilesas when the lightning's blast
   Has parched some heaven-delighting oak,
   The next spring shows leaves pale and rare,
   But like flowers delicate and fair,
   On its rent boughsagain arrayed
   His countenance in tender light;
   His words grew subtle fire, which made
   The air his hearers breathed delight;
   His motions, like the winds, were free,
   Which bend the bright grass gracefully,
   Then fade away in circlets faint;
   And wingd Hopeon which upborne
   His soul seemed hovering in his eyes,
   Like some bright spirit newly born
   Floating amid the sunny skies
   Sprang forth from his rent heart anew.
   Yet o'er his talk, and looks, and mien,
   Tempering their loveliness too keen,
   Past woe its shadow backward threw;
   Till, like an exhalation spread
   From flowers half drunk with evening dew,
   They did become infectioussweet
   And subtle mists of sense and thought,
   Which wrapped us soon, when we might meet,
   Almost from our own looks and aught
   The wild world holds. And so his mind
   Was healed, while mine grew sick with fear;
   For ever now his health declined,
   Like some frail bark which cannot bear
   The impulse of an altered wind,
   Though prosperous; and my heart grew full,
   'Mid its new joy, of a new care;
   For his cheek became, not pale, but fair,
   As rose-o'ershadowed lilies are;
   And soon his deep and sunny hair,
   In this alone less beautiful,
   Like grass in tombs grew wild and rare.
   The blood in his translucent veins
   Beat, not like animal life, but love
   Seemed now its sullen springs to move,
   When life had failed, and all its pains;
   And sudden sleep would seize him oft
   Like death, so calm,but that a tear,
   His pointed eye-lashes between,
   Would gather in the light serene
   Of smiles whose lustre bright and soft
   Beneath lay undulating there.
   His breath was like inconstant flame
   As eagerly it went and came;
   And I hung o'er him in his sleep,
   Till, like an image in the lake
   Which rains disturb, my tears would break
   The shadow of that slumber deep.
   Then he would bid me not to weep,
   And say, with flattery false yet sweet,
   That death and he could never meet,
   If I would never part with him.
   And so we loved, and did unite
   All that in us was yet divided;
   For when he said, that many a rite,
   By men to bind but once provided,
   Could not be shared by him and me,
   Or they would kill him in their glee,
   I shuddered, and then laughing said
   'We will have rites our faith to bind,
   But our church shall be the starry night,
   Our altar the grassy earth outspread,
   And our priest the muttering wind.'

   'T was sunset as I spoke. One star
   Had scarce burst forth, when from afar
   The ministers of misrule sent
   Seized upon Lionel, and bore
   His chained limbs to a dreary tower,
   In the midst of a city vast and wide.
   For he, they said, from his mind had bent
   Against their gods keen blasphemy,
   For which, though his soul must roasted be
   In hell's red lakes immortally,
   Yet even on earth must he abide
   The vengeance of their slaves: a trial,
   I think, men call it. What avail
   Are prayers and tears, which chase denial
   From the fierce savage nursed in hate?
   What the knit soul that pleading and pale
   Makes wan the quivering cheek which late
   It painted with its own delight?
   We were divided. As I could,
   I stilled the tingling of my blood,
   And followed him in their despite,
   As a widow follows, pale and wild,
   The murderers and corse of her only child;
   And when we came to the prison door,
   And I prayed to share his dungeon floor
   With prayers which rarely have been spurned,
   And when men drove me forth, and I
   Stared with blank frenzy on the sky,
   A farewell look of love he turned,
   Half calming me; then gazed awhile,
   As if through that black and massy pile,
   And through the crowd around him there,
   And through the dense and murky air,
   And the thronged streets, he did espy
   What poets know and prophesy;
   And said, with voice that made them shiver
   And clung like music in my brain,
   And which the mute walls spoke again
   Prolonging it with deepened strain
   'Fear not the tyrants shall rule forever,
   Or the priests of the bloody faith;
   They stand on the brink of that mighty river,
   Whose waves they have tainted with death;
   It is fed from the depths of a thousand dells,
   Around them it foams, and rages, and swells,
   And their swords and their sceptres I floating see,
   Like wrecks, in the surge of eternity.'

   I dwelt beside the prison gate;
   And the strange crowd that out and in
   Passed, some, no doubt, with mine own fate,
   Might have fretted me with its ceaseless din,
   But the fever of care was louder within.
   Soon but too late, in penitence
   Or fear, his foes released him thence.
   I saw his thin and languid form,
   As leaning on the jailor's arm,
   Whose hardened eyes grew moist the while
   To meet his mute and faded smile
   And hear his words of kind farewell,
   He tottered forth from his damp cell.
   Many had never wept before,
   From whom fast tears then gushed and fell;
   Many will relent no more,
   Who sobbed like infants then; ay, all
   Who thronged the prison's stony hall,
   The rulers or the slaves of law,
   Felt with a new surprise and awe
   That they were human, till strong shame
   Made them again become the same.
   The prison bloodhounds, huge and grim,
   From human looks the infection caught,
   And fondly crouched and fawned on him;
   And men have heard the prisoners say,
   Who in their rotting dungeons lay,
   That from that hour, throughout one day,
   The fierce despair and hate which kept
   Their trampled bosoms almost slept,
   Where, like twin vultures, they hung feeding
   On each heart's wound, wide torn and bleeding,
   Because their jailors' rule, they thought,
   Grew merciful, like a parent's sway.

   I know not how, but we were free;
   And Lionel sate alone with me,
   As the carriage drove through the streets apace;
   And we looked upon each other's face;
   And the blood in our fingers intertwined  
   Ran like the thoughts of a single mind,
   As the swift emotions went and came
   Through the veins of each united frame.
   So through the long, long streets we passed
   Of the million-peopled City vast;
   Which is that desert, where each one
   Seeks his mate yet is alone,
   Beloved and sought and mourned of none;
   Until the clear blue sky was seen,
   And the grassy meadows bright and green.
   And then I sunk in his embrace
   Enclosing there a mighty space
   Of love; and so we travelled on
   By woods, and fields of yellow flowers,
   And towns, and villages, and towers,
   Day after day of happy hours.
   It was the azure time of June,
   When the skies are deep in the stainless noon,
   And the warm and fitful breezes shake
   The fresh green leaves of the hedge-row briar;
   And there were odors then to make
   The very breath we did respire
   A liquid element, whereon
   Our spirits, like delighted things
   That walk the air on subtle wings,
   Floated and mingled far away
   'Mid the warm winds of the sunny day.
   And when the evening star came forth
   Above the curve of the new bent moon,
   And light and sound ebbed from the earth,
   Like the tide of the full and the weary sea
   To the depths of its own tranquillity,
   Our natures to its own repose
   Did the earth's breathless sleep attune;
   Like flowers, which on each other close
   Their languid leaves when daylight's gone,
   We lay, till new emotions came,
   Which seemed to make each mortal frame
   One soul of interwoven flame,
   A life in life, a second birth
   In worlds diviner far than earth;
   Which, like two strains of harmony
   That mingle in the silent sky,
   Then slowly disunite, passed by
   And left the tenderness of tears,
   A soft oblivion of all fears,
   A sweet sleep:so we travelled on
   Till we came to the home of Lionel,
   Among the mountains wild and lone,
   Beside the hoary western sea,
   Which near the verge of the echoing shore
   The massy forest shadowed o'er.

   The ancient steward with hair all hoar,
   As we alighted, wept to see
   His master changed so fearfully;
   And the old man's sobs did waken me
   From my dream of unremaining gladness;
   The truth flashed o'er me like quick madness
   When I looked, and saw that there was death
   On Lionel. Yet day by day
   He lived, till fear grew hope and faith,
   And in my soul I dared to say,
   Nothing so bright can pass away;
   Death is dark, and foul, and dull,
   But he isoh, how beautiful!
   Yet day by day he grew more weak,
   And his sweet voice, when he might speak,
   Which ne'er was loud, became more low;
   And the light which flashed through his waxen cheek
   Grew faint, as the rose-like hues which flow
   From sunset o'er the Alpine snow;
   And death seemed not like death in him,
   For the spirit of life o'er every limb
   Lingered, a mist of sense and thought.
   When the summer wind faint odors brought
   From mountain flowers, even as it passed,
   His cheek would change, as the noonday sea
   Which the dying breeze sweeps fitfully.
   If but a cloud the sky o'ercast,
   You might see his color come and go,
   And the softest strain of music made
   Sweet smiles, yet sad, arise and fade
   Amid the dew of his tender eyes;
   And the breath, with intermitting flow,
   Made his pale lips quiver and part.
   You might hear the beatings of his heart,
   Quick but not strong; and with my tresses
   When oft he playfully would bind
   In the bowers of mossy lonelinesses
   His neck, and win me so to mingle  
   In the sweet depth of woven caresses,
   And our faint limbs were intertwined,
   Alas! the unquiet life did tingle
   From mine own heart through every vein,
   Like a captive in dreams of liberty,
   Who beats the walls of his stony cell.
   But his, it seemed already free,
   Like the shadow of fire surrounding me!
   On my faint eyes and limbs did dwell
   That spirit as it passed, till soon
   As a frail cloud wandering o'er the moon,
   Beneath its light invisible,
   Is seen when it folds its gray wings again
   To alight on midnight's dusky plain
   I lived and saw, and the gathering soul
   Passed from beneath that strong control,
   And I fell on a life which was sick with fear
   Of all the woe that now I bear.

   Amid a bloomless myrtle wood,
   On a green and sea-girt promontory
   Not far from where we dwelt, there stood,
   In record of a sweet sad story,
   An altar and a temple bright
   Circled by steps, and o'er the gate
   Was sculptured, 'To Fidelity;'
   And in the shrine an image sate
   All veiled; but there was seen the light
   Of smiles which faintly could express
   A mingled pain and tenderness
   Through that ethereal drapery.
   The left hand held the head, the right
   Beyond the veil, beneath the skin,
   You might see the nerves quivering within
   Was forcing the point of a barbd dart
   Into its side-convulsing heart.
   An unskilled hand, yet one informed
   With genius, had the marble warmed
   With that pathetic life. This tale
   It told: A dog had from the sea,
   When the tide was raging fearfully,  
   Dragged Lionel's mother, weak and pale,
   Then died beside her on the sand,
   And she that temple thence had planned;
   But it was Lionel's own hand
   Had wrought the image. Each new moon
   That lady did, in this lone fane,
   The rites of a religion sweet
   Whose god was in her heart and brain.
   The seasons' loveliest flowers were strewn
   On the marble floor beneath her feet,
   And she brought crowns of sea-buds white
   Whose odor is so sweet and faint,
   And weeds, like branching chrysolite,
   Woven in devices fine and quaint;
   And tears from her brown eyes did stain
   The altar; need but look upon
   That dying statue, fair and wan,
   If tears should cease, to weep again;
   And rare Arabian odors came,
   Through the myrtle copses, steaming thence
   From the hissing frankincense,
   Whose smoke, wool-white as ocean foam,
   Hung in dense flocks beneath the dome
   That ivory dome, whose azure night
   With golden stars, like heaven, was bright
   O'er the split cedar's pointed flame;
   And the lady's harp would kindle there
   The melody of an old air,
   Softer than sleep; the villagers
   Mixed their religion up with hers,
   And, as they listened round, shed tears.

   One eve he led me to this fane.
   Daylight on its last purple cloud
   Was lingering gray, and soon her strain
   The nightingale began; now loud,
   Climbing in circles the windless sky,
   Now dying music; suddenly
   'T is scattered in a thousand notes;
   And now to the hushed ear it floats
   Like field-smells known in infancy,
   Then, failing, soothes the air again.
   We sate within that temple lone,
   Pavilioned round with Parian stone;
   His mother's harp stood near, and oft
   I had awakened music soft
   Amid its wires; the nightingale
   Was pausing in her heaven-taught tale.
   'Now drain the cup,' said Lionel,
   'Which the poet-bird has crowned so well
   With the wine of her bright and liquid song!
   Heard'st thou not sweet words among
   That heaven-resounding minstrelsy?
   Heard'st thou not that those who die
   Awake in a world of ecstasy?
   That love, when limbs are interwoven,
   And sleep, when the night of life is cloven,
   And thought, to the world's dim boundaries clinging,
   And music, when one beloved is singing,
   Is death? Let us drain right joyously
   The cup which the sweet bird fills for me.'
   He paused, and to my lips he bent
   His own; like spirit his words went
   Through all my limbs with the speed of fire;
   And his keen eyes, glittering through mine,
   Filled me with the flame divine
   Which in their orbs was burning far,
   Like the light of an unmeasured star
   In the sky of midnight dark and deep;
   Yes, 't was his soul that did inspire
   Sounds which my skill could ne'er awaken;
   And first, I felt my fingers sweep
   The harp, and a long quivering cry
   Burst from my lips in symphony;
   The dusk and solid air was shaken,
   As swift and swifter the notes came
   From my touch, that wandered like quick flame,
   And from my bosom, laboring
   With some unutterable thing.
   The awful sound of my own voice made
   My faint lips tremble; in some mood  
   Of wordless thought Lionel stood
   So pale, that even beside his cheek
   The snowy column from its shade
   Caught whiteness; yet his countenance,
   Raised upward, burned with radiance
   Of spirit-piercing joy whose light,
   Like the moon struggling through the night
   Of whirlwind-rifted clouds, did break
   With beams that might not be confined.
   I paused, but soon his gestures kindled
   New power, as by the moving wind
   The waves are lifted; and my song
   To low soft notes now changed and dwindled,
   And, from the twinkling wires among,
   My languid fingers drew and flung
   Circles of life-dissolving sound,
   Yet faint; in ary rings they bound
   My Lionel, who, as every strain
   Grew fainter but more sweet, his mien
   Sunk with the sound relaxedly;  
   And slowly now he turned to me,
   As slowly faded from his face
   That awful joy; with look serene
   He was soon drawn to my embrace,
   And my wild song then died away
   In murmurs; words I dare not say
   We mixed, and on his lips mine fed
   Till they methought felt still and cold.
   'What is it with thee, love?' I said;
   No word, no look, no motion! yes,
   There was a change, but spare to guess,
   Nor let that moment's hope be told.
   I looked,and knew that he was dead;
   And fell, as the eagle on the plain
   Falls when life deserts her brain,
   And the mortal lightning is veiled again.

   Oh, that I were now dead! but such
   Did they not, love, demand too much,
   Those dying murmurs?he forbade.
   Oh, that I once again were mad!
   And yet, dear Rosalind, not so,
   For I would live to share thy woe.
   Sweet boy! did I forget thee too?
   Alas, we know not what we do
   When we speak words.

              No memory more
   Is in my mind of that sea-shore.
   Madness came on me, and a troop
   Of misty shapes did seem to sit
   Beside me, on a vessel's poop,
   And the clear north wind was driving it.
   Then I heard strange tongues, and saw strange flowers,
   And the stars methought grew unlike ours,
   And the azure sky and the stormless sea
   Made me believe that I had died
   And waked in a world which was to me
   Drear hell, though heaven to all beside.
   Then a dead sleep fell on my mind,
   Whilst animal life many long years
   Had rescued from a chasm of tears;
   And, when I woke, I wept to find    
   That the same lady, bright and wise,
   With silver locks and quick brown eyes,
   The mother of my Lionel,
   Had tended me in my distress,
   And died some months before. Nor less
   Wonder, but far more peace and joy,
   Brought in that hour my lovely boy.
   For through that trance my soul had well
   The impress of thy being kept;
   And if I waked or if I slept,
   No doubt, though memory faithless be,
   Thy image ever dwelt on me;
   And thus, O Lionel, like thee
   Is our sweet child. 'T is sure most strange
   I knew not of so great a change
   As that which gave him birth, who now
   Is all the solace of my woe.

   That Lionel great wealth had left
   By will to me, and that of all
   The ready lies of law bereft    
   My child and me,might well befall.
   But let me think not of the scorn
   Which from the meanest I have borne,
   When, for my child's belovd sake,
   I mixed with slaves, to vindicate
   The very laws themselves do make;
   Let me not say scorn is my fate,
   Lest I be proud, suffering the same
   With those who live in deathless fame.

   She ceased.'Lo, where red morning through the woods
   Is burning o'er the dew!' said Rosalind.
   And with these words they rose, and towards the flood
   Of the blue lake, beneath the leaves, now wind
   With equal steps and fingers intertwined.
   Thence to a lonely dwelling, where the shore
   Is shadowed with steep rocks, and cypresses
   Cleave with their dark green cones the silent skies
   And with their shadows the clear depths below,

   And where a little terrace from its bowers
   Of blooming myrtle and faint lemon flowers
   Scatters its sense-dissolving fragrance o'er
   The liquid marble of the windless lake;
   And where the aged forest's limbs look hoar
   Under the leaves which their green garments make,
   They come. 'T is Helen's home, and clean and white,
   Like one which tyrants spare on our own land
   In some such solitude; its casements bright
   Shone through their vine-leaves in the morning sun,
   And even within 't was scarce like Italy.
   And when she saw how all things there were planned
   As in an English home, dim memory
   Disturbed poor Rosalind; she stood as one
   Whose mind is where his body cannot be,
   Till Helen led her where her child yet slept,
   And said, 'Observe, that brow was Lionel's,
   Those lips were his, and so he ever kept
   One arm in sleep, pillowing his head with it.
   You cannot see his eyesthey are two wells
   Of liquid love. Let us not wake him yet.'
   But Rosalind could bear no more, and wept
   A shower of burning tears which fell upon
   His face, and so his opening lashes shone
   With tears unlike his own, as he did leap
   In sudden wonder from his innocent sleep.

   So Rosalind and Helen lived together
   Thenceforthchanged in all else, yet friends again,
   Such as they were, when o'er the mountain heather
   They wandered in their youth through sun and rain.
   And after many years, for human things
   Change even like the ocean and the wind,
   Her daughter was restored to Rosalind,
   And in their circle thence some visitings
   Of joy 'mid their new calm would intervene.
   A lovely child she was, of looks serene,
   And motions which o'er things indifferent shed
   The grace and gentleness from whence they came.
   And Helen's boy grew with her, and they fed
   From the same flowers of thought, until each mind
   Like springs which mingle in one flood became;
   And in their union soon their parents saw
   The shadow of the peace denied to them.
   And Rosalindfor when the living stem
   Is cankered in its heart, the tree must fall
   Died ere her time; and with deep grief and awe
   The pale survivors followed her remains
   Beyond the region of dissolving rains,
   Up the cold mountain she was wont to call
   Her tomb; and on Chiavenna's precipice
   They raised a pyramid of lasting ice,
   Whose polished sides, ere day had yet begun,
   Caught the first glow of the unrisen sun,
   The last, when it had sunk; and through the night
   The charioteers of Arctos wheeld round
   Its glittering point, as seen from Helen's home,
   Whose sad inhabitants each year would come,
   With willing steps climbing that rugged height,
   And hang long locks of hair, and garlands bound
   With amaranth flowers, which, in the clime's despite,
   Filled the frore air with unaccustomed light;
   Such flowers as in the wintry memory bloom
   Of one friend left adorned that frozen tomb.

   Helen, whose spirit was of softer mould,
   Whose sufferings too were less, death slowlier led
   Into the peace of his dominion cold.
   She died among her kindred, being old.
   And know, that if love die not in the dead
   As in the living, none of mortal kind
   Are blessed as now Helen and Rosalind.
Begun at Marlow, 1817 (summer); already in the press, March, 1818; finished at the Baths of Lucca, August, 1818; published with other poems, as the title-piece of a slender volume, by C. & J. Ollier, London, 1819 (spring).

Note by Mrs. Shelley: 'Rosalind and Helen was begun at Marlow, and thrown aside -- till I found it; and, at my request, it was completed. Shelley had no care for any of his poems that did not emanate from the depths of his mind and develop some high or abstruse truth. When he does touch on human life and the human heart, no pictures can be more faithful, more delicate, more subtle, or more pathetic. He never mentioned Love but he shed a grace borrowed from his own nature, that scarcely any other poet has bestowed, on that passion. When he spoke of it as the law of life, which inasmuch as we rebel against we err and injure ourselves and others, he promulgated that which he considered an irrefragable truth. In his eyes it was the essence of our being, and all woe and pain arose from the war made against it by selfishness, or insensibility, or mistake. By reverting in his mind to this first principle, he discovered the source of many emotions, and could disclose the secrets of all hearts; and his delineations of passion and emotion touch the finest chords of our nature.
Rosalind and Helen was finished during the summer of 1818, while we were at the baths of Lucca.'

  
~ Percy Bysshe Shelley, Rosalind and Helen - a Modern Eclogue
,

IN CHAPTERS [193/193]



   97 Integral Yoga
   15 Occultism
   13 Poetry
   8 Fiction
   5 Yoga
   2 Philosophy
   2 Buddhism
   1 Thelema
   1 Sufism
   1 Psychology
   1 Education


   79 Sri Aurobindo
   23 Nolini Kanta Gupta
   16 A B Purani
   14 The Mother
   13 James George Frazer
   9 Satprem
   6 Percy Bysshe Shelley
   6 Nirodbaran
   6 George Van Vrekhem
   5 Sri Ramakrishna
   4 Thubten Chodron
   2 Rabbi Abraham Abulafia
   2 Mahendranath Gupta
   2 H P Lovecraft
   2 Bokar Rinpoche
   2 Aleister Crowley


   16 Evening Talks With Sri Aurobindo
   13 The Golden Bough
   12 Vedic and Philological Studies
   12 Record of Yoga
   11 The Secret Of The Veda
   10 Collected Works of Nolini Kanta Gupta - Vol 07
   6 Twelve Years With Sri Aurobindo
   6 The Secret Doctrine
   6 Shelley - Poems
   6 Preparing for the Miraculous
   6 Essays In Philosophy And Yoga
   5 Hymns to the Mystic Fire
   4 The Gospel of Sri Ramakrishna
   4 Letters On Yoga II
   4 How to Free Your Mind - Tara the Liberator
   4 Essays On The Gita
   4 Collected Works of Nolini Kanta Gupta - Vol 08
   3 Collected Works of Nolini Kanta Gupta - Vol 01
   3 Collected Poems
   3 Agenda Vol 02
   2 The Synthesis Of Yoga
   2 The Life Divine
   2 The Human Cycle
   2 Tara - The Feminine Divine
   2 Talks
   2 Questions And Answers 1956
   2 Lovecraft - Poems
   2 Letters On Yoga I
   2 Isha Upanishad
   2 Collected Works of Nolini Kanta Gupta - Vol 04
   2 Collected Works of Nolini Kanta Gupta - Vol 02


0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   The other movement playing an important part in the nineteenth-century religious revival of India was the arya Samaj. The Brahmo Samaj, essentially a movement of compromise with European culture, tacitly admitted the superiority of the West. But the founder of the arya Samaj was a ' pugnacious Hindu sannyasi who accepted the challenge of Islam and Christianity and was resolved to combat all foreign influence in India. Swami Dayananda (1824-1883) launched this movement in Bombay in 1875, and soon its influence was felt throughout western India. The Swami was a great scholar of the Vedas, which he explained as being strictly monotheistic. He preached against the worship of images and re-established the ancient Vedic sacrificial rites. According to him the Vedas were the ultimate authority on religion, and he accepted every word of them as literally true. The arya Samaj became a bulwark against the encroachments of Islam and Christianity, and its orthodox flavour appealed to many Hindu minds. It also assumed leadership in many movements of social reform. The caste-system became a target of its attack. Women it liberated from many of their social disabilities. The cause of education received from it a great impetus. It started agitation against early marriage and advocated the remarriage of Hindu widows. Its influence was strongest in the Punjab, the battle-ground of the Hindu and Islamic cultures. A new fighting attitude was introduced into the slumbering Hindu society. Unlike the Brahmo Samaj, the influence of the arya Samaj was not confined to the intellectuals. It was a force that spread to the masses. It was a dogmatic movement intolerant of those who disagreed with its views, and it emphasized only one way, the arya Samaj way, to the realization of Truth. Sri Ramakrishna met Swami Dayananda when the latter visited Bengal.
   --- KESHAB CHANDRA SEN

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
       ary IN ITS MATURE MAGICAL MANI-
       FESTATION THROUGH MATTER: AS IT

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  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 Semin ary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendranath Banerjee. The latter appointed him as a professor in the City and Ripon Colleges where he taught subjects like English, philosophy, history and economics. In his later days he took over the Morton School, and he spent his time in the staircase room of the third floor of it, administering the school and preaching the message of the Master. He was much respected in educational circles where he was usually referred to as Rector Mahashay. A teacher who had worked under him writes thus in warm appreciation of his teaching methods: "Only when I worked with him in school could I appreciate what a great educationist he was. He would come down to the level of his students when teaching, though he himself was so learned, so talented. Ordinarily teachers confine their instruction to what is given in books without much thought as to whether the student can accept it or not. But M., would first of all gauge how much the student could take in and by what means. He would employ aids to teaching like maps, pictures and diagrams, so that his students could learn by seeing. Thirty years ago (from 1953) when the question of imparting education through the medium of the mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)
  Imparting secular education was, however, only his profession ; his main concern was with the spiritual regeneration of man a calling for which Destiny seems to have chosen him. From his childhood he was deeply pious, and he used to be moved very much by Sdhus, temples and Durga Puja celebrations. The piety and eloquence of the great Brahmo leader of the times, Keshab Chander Sen, elicited a 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.

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A similar compilation was published in the arya, called The Eternal Wisdom (Les Paroles ternelles, in French) a portion of which appeared later on in book-form: that was more elaborate, the contents were arranged in such a way that no comments were needed, they were self-explanatory, divided as they were in chapters and sections and subsections with proper headings, the whole thing put in a logical and organised sequence. Huxley's compilation begins under the title of the Upanishadic text "That art Thou" with this saying of Eckhart: "The more God is in all things, the more He is outside them. The more He is within, the more without". It will be interesting to note that the arya compilation too starts with the same idea under the title "The God of All; the God who is in All", the first quotation being from Philolaus, "The Universe is a Unity".The Eternal Wisdom has an introduction called "The Song of Wisdom" which begins with this saying from the Book of Wisdom: "We fight to win sublime Wisdom; therefore men call us warriors".
   Huxley gives only one quotation from Sri Aurobindo under the heading "God in the World". Here it is:

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The first extremes that met in India and fought and gradually coalesced to form a single cultural and social whole were, as is well known, the aryan and the non- aryan. Indeed, the geologists tell us, the land itself is divided into two parts structurally quite different and distinct, the Deccan plateau and the Himalayan ranges with the Indo-Gangetic plain: the former is formed out of the most ancient and stable and, on the whole, horizontally bedded rocks of the earth, while the latter is of comparatively recent origin, formed out of a more flexible and weaker belt (the Himalayan region consisting of a colossal flexing and crumpling of strata). The disparity is so much that a certain group of geologists hold that the Deccan plateau did not at all form part of the Asiatic continent, but had drifted and dashed into it:in fact the Himalayas are the result of this mighty impact. The usual division of an aryan and a Dravidian race may be due to a memory of the clash of the two continents and their races.
   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 unit ary body was formed out of such varied and shifting materialsnot in the political, but in a socio-religious sense. For a catholic religious spirit, not being solely doctrinal and personal, admitted and embraced in its supple and wide texture almost an infinite variety of approaches to the Divine, of forms and norms of apprehending the Beyond. It has been called Hinduism: it is a vast synthesis of multiple affiliations. It expresses the characteristic genius of India and hence Hinduism and Indianism came to be looked upon as synonymous terms. And the same could be defined also as Vedic religion and culture, for its invariable basis the bed-rock on which it stood firm and erectwas the Vedas, the Knowledge seen by the sages. But there had already risen a voice of dissidence and discord that of Buddha, not so much, perhaps, of Buddha as of Buddhism. The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of the Indian outlook. However, India's synthetic genius rose to the occasion and knew how to bridge the chasm, close up the fissure, and present again a body whole and entire. Buddha became one of the Avataras: the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmach arya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus:

0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   In the Vedas, the panis and dasyus represent beings or forces hidden in subterranean caves who have stolen the 'Riches' or the 'Lights', symbolized by herds of cows. With the help of the gods, the aryan warrior must recover these lost riches, the 'sun in the darkness,' by igniting the flame of sacrifice. It is the path of subterranean descent.
   Indra represents the king of the gods, the master of mental power freed from the limitations and obscurities of the physical consciousness.

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!

0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   The arya began in June 1914, and the first issue was scheduled to come out on August 15, Sri Aurobindos birthday; and the war broke out before the first issue appearedon August 3, I believea very interesting point. June 21 was Paul Richards birthday,4 so on that day we announced the coming publication of the arya and that the first issue would appear on August 15. Between June 21 and August 15, the war broke out. But since everything was ready we went ahead and published it.
   I wrote in my book that Paul Richard intended to bring out simultaneously in Paris a Review of the Great Synthesis. Is this true?5
   No, its not true! This was never intended, never! The arya was bilingual, one part in French and one in English, but it was one and the same magazine published here in Pondicherry. There was never any question of publishing anything in France; this is incorrect, entirely falsea myth. Besides, it was I who translated the English into French, and rather poorly at that!
   I have noticed that as soon as one speaks of Richard one is unwittingly led to tell lies. Thats why I am so terribly careful to avoid the subject.

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   In the noble heroic age of the aryan people4 there was not so much shouting and gesticulating, but the endeavor they undertook remained steadfast through many centuries. The Bengalis endeavor lasts only for a day or two.
   You say that what is needed is maddening enthusiasm, to fill the country with emotional excitement. In the time of the Swadeshi [fight for independence, boycott of English goods] we did all that in the field of politics, but what we did is all now in the dust. Will there be a more favorable result in the spiritual field? I do not say there has been no result. There has been. Any movement will produce some result, but for the most part in terms of an increase of possibility. This is not the right method, however, to steadily actualize the thing. Therefore I no longer wish to make emotional excitement or any intoxication of the mind the base. I wish to make a large and strong equanimity the foundation of the yoga. I want established on that equality a full, firm and undisturbed Shakti in the system and in all its movements. I want the wide display of the light of Knowledge in the ocean of Shakti. And I want in that luminous vastness the tranquil ecstasy of infinite Love, Delight and Oneness. I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God. I have no faith in the custom ary trade of the guru. I do not wish to be a guru. If anybody wakes and manifests from within his slumbering godhead and gets the divine lifebe it at my touch or at anothersthis is what I want. It is such men that will raise the country.

0 1963-03-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   I came across a man who had that blue light but I found him rather formidable. He looked after all the religious rites and priests of B.s state. He came here and asked to see me. I saw him on a December 9 (I think) when I paid a visit to the estate at aryankuppam. I was walking in the gardens when suddenly I felt something pulling at meand none too gently! I turned around and saw a tall man, standing and staring at me. So (I didnt know who he was, no one had told me), I stared back and simply answered his impudence! And pfft! it just fell off. I was surprised. Later (I had not yet been told who he was), he asked to see me. When he entered the room, I felt I felt a solid being. I dont know how to define it, I had never before felt it in a human beingsolid. As solid as rock. Extraordinarily solidcoagulated, an edifice. And quite powerful, I must say. Not like an arrow (gesture upward) but all around him. Then it was very funny (because theres no doubt he must have had an awesome effect on people instantly, without a word or anything), but I answered in my own way, with something else!
   He entered the room wearing some kind of religious headdress, I cant say what, and intending to be very arrogant. He went past me stiffly, and suddenly what do I see but the man do his pranam.2 He stepped back, took off his hat and did his pranam. And stayed that way for nearly a quarter of an hour. And it was interesting, his response was interesting. Then he started talking to me (someone translatedhe spoke in Hindi, I think), asking me to take care of B. I said something in turn, and then thought strongly, Now, time is up, it cant last forever! (He had already been there for more than fifteen minutes.) And suddenly I see him stiffen, put his thing back on his head, and go.

0 1966-06-15, #Agenda Vol 07, #The Mother, #Integral Yoga
   Listen, Sri Aurobindo wrote the whole arya for I dont know how much time, five years, I think, without a single thought in his head.
   I dont think, but I do have the thoughts of the physical, material world, the material mind. Yes, thats there.

0 1967-05-10, #Agenda Vol 08, #The Mother, #Integral Yoga
   Yes, you say, I wondered how they restored the names of the pharaohs and gods. Then you ask, Is the Egyptians language contempor ary with the most ancient Sanskrit, or still more ancient? Or is there another human language older than the oldest Sanskrit? You also ask, Is this Egyptian hieroglyphic language akin to the Chaldean tradition or the aryan tradition?
   Yes, all that is very interesting, but I cant get an answer. Theres a complete lacuna.

0 1968-06-03, #Agenda Vol 09, #The Mother, #Integral Yoga
   Anand arya asks this: Does the decentralization always take place after death, or can it begin before?
   (Laughing) It often begins before!

02.01 - Metaphysical Thought and the Supreme Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  This, you will see, answers your point about the Western thinkers, Bradley and others, who have arrived through intellectual thinking at the idea of an "Other beyond Thought" or have even, like Bradley, tried to express their conclusions about it in terms that recall some of the expressions in the arya. The idea in itself is not new; it is as old as the Vedas. It was repeated in other forms in Buddhism, Christian Gnosticism, Sufism. Originally, it was not discovered by intellectual speculation, but by the mystics following an inner spiritual discipline. When, somewhere between the seventh and fifth centuries B.C., men began both in the East and West to intellectualise knowledge, this Truth survived in the East; in the West, where the intellect began to be accepted as the sole or highest instrument for the discovery of
  Truth, it began to fade. But still it has there too tried constantly to return; the Neo-Platonists brought it back, and now, it appears, the Neo-Hegelians and others (e.g., the Russian Ouspensky and one or two German thinkers, I believe) seem to be reaching after it. But still there is a difference.

02.13 - Rabindranath and Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Sri Aurobindo retired from the outer political world to devote himself more intensively to the discovery and conquestof a new consciousness and force, glimpses of which he was having at the time and which alone could save mankind and recreate it. From 1910 to 1914 he was, he said, silently developing this new power in seclusion and in 1914 he began to give to the world the result of his realisations through his monthly review arya. In five major sequences published month after month through several years, he envisaged, in the main, the progressive march of man towards a divine life on earth, towards the unity of mankind and a perfect social order. One of these serials was called The Future Poetry in which he traced the growth and development that world poetry is undergoing towards its future form that would voice the dawn of a New Age of the Spirit. Sri Aurobindo hailed those who feel and foresee this distant dawn behind the horizon as the Forerunners of the new Spirit, among whom he included Rabindranath, because he saw in Tagore's the first beginnings, "a glint of the greater era of man's living", something that "seems to be in promise." "The poetry of Tagore," Sri Aurobindo says, "owes its sudden and universal success to this advantage that he gives us more of this discovery and fusion for which the mind of our age is in quest than any other creative writer of the time. His work is a constant music of the overpassing of the borders, a chant-filled realm in which the subtle sounds and lights of the truth of the spirit give new meanings to the finer subtleties of life."
   Characterising Tagore's poetry, in reference to a particular poem, Sri Aurobindo once wrote: "But the poignant sweetness, passion and spiritual depth and mystery of a poem like this, the haunting cadences subtle with a subtlety which is not of technique but of the soul, and the honey-laden felicity of the expression, these are the essential Rabindranath and cannot be imitated because they are things of the spirit and one must have the same sweetness and depth of soul before one can hope to catch any of these desirable qualities." Furthermore: "One of the most remarkable peculiarities of Rabindra Babu's genius is the happiness and originality with which he has absorbed the whole spirit of Vaishnava poetry and turned it into something essentially the same and yet new and modern. He has given the old sweet spirit of emotional and passionate religion an expression of more delicate and complex richness voiceful of subtler and more penetratingly spiritual shades of feeling than the deep-hearted but simple early age of Bengal could know."
   Certain coincidences and correspondences in their lives may be noticed here. The year 1905 and those that immediately followed found them together on the crest wave of India's first nationalist resurgence. Again both saw in the year 1914 a momentous period marked by events of epochal importance, one of which was the First World War. For Tagore it was yuga-sandhi, the dying of the old age of Night to the dawning of a new with its blood-red sunrise emerging through the travail of death, sorrow and pain". For Sri Aurobindo it was a cataclysm intended by Nature to effect a first break in the old order to usher in the new. The significant year 1914 was also the period when Rabindranath expressed in the magnificent series of poems of the Balaka his visions and experiences of the forces at work on earth, and Sri Aurobindo began revealing through the pages of the arya the truths of the supramental infinities that were then pouring down into him and through him into the earth's atmosphere.
   So it was natural and almost inevitablewritten among the stars that both should meet once more on this physical earth. Sri Aurobindo had been in complete retirement seeing none except, of course, his attendants. He was coming out only four times in the year to give silent darshan to his devotees and a few others who sought for it. It was in the year 1928. Tagore was then on a tour to the South. He expressed to Sri Aurobindo by letter his desire for a personal meeting. Sri Aurobindo naturally agreed to receive him. Tagore reached Pondicherry by steamer, and I had the privilege to see him on board the ship and escort him to the Ashram. The Mother welcomed him at the door of Sri Aurobindo's apartments and led him to Sri Aurobindo. Tagore already knew the Mother, for both were together in Japan and stayed in the same house and she attended some of his lectures in that country. It may be interesting to mention here that Tagore requested the Mother to take charge of the Visva Bharati, for evidently he felt that the future of his dear institution would be in sure hands. But the Mother could not but decline since it was her destiny to be at another place and another work.

03.10 - Hamlet: A Crisis of the Evolving Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Arjuna tided over the crisis as he could avail himself of the knowledge of the way out and the necess ary help that was given by the Divine Guide. Hamlet bears the full crash of doom upon his head and makes others also share its consequences with him. At one point, however, he seemed to make just a move towards the right solution of the difficulty. He finds that the avoidance of the Evil by self-destructionwhich is a common and natural temptation in like situationsis no solution: it may lead you into a still greater evil. One has to face the evil, stand and fight it. Once this is decided, the right course for the hero (the aryan fighter, as the Gitawould say) would be to live
   As one, in suffering all, that suffers nothing;

04.05 - The Immortal Nation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   One may note three or four crises, practically rebirths, in India's life history. They correspond roughly with the great racial infiltrations or what is described as such by anthropologists, what others may describe as operations of blood transfusion. There was an original autochthonous people, the early humanity out of the stone age, usually called proto-Dravidians, whose remnants are still found among the older and cruder aboriginal tribes. Then the Dravidian infusion which culminated in the humanity, the Indian humanity, of Harappa and Mohenjo-daro. Next the aryan avatar. One usually begins Indian history with the Dravido- aryan civilisation which is taken as the basic foundation, the general layout of the whole structure. The first shock or blow the edifice received was from the Greeks and then the Huns and Scythians the Tartars something that struck at the most essential element of Indian culture and character. Psychologically the new leaven was brought in and injected by Gautama Buddha the un-Vedic Buddha the external invasion and penetration was possible because of this opening already made from within. This injection was necess ary as an antidote to the decline and fall that had set in sometime between the passing of Sri Krishna and the advent of Buddha. But traditional India absorbed this new leaven and came out with a renewed and enriched personality. The next major shaking came with the Islamic inundation. This meant or would have meant a great and even catastrophic reversal, but this too in the course of centuries succeeded only in invigorating and enlarging the life and consciousness of eternal India. The last and perhaps the most dangerous assault came from the Europeans, the Portuguese, the Dutch, the French and finally, most of all, from the British. An absolutely matter-of-fact vitalistic Europe overran and overwhelmed a predominantly otherworldly spirit and almost succeeded in obliterating that spirit and replacing it by a replica of its own life-pattern and Weltanschauung. Even such a blow India could survive, not only so, could utilise it for her own purpose, for the greater fulfilment of her mission in life. She is coming out of that ordeal a towering personality, a godhead for the remoulding of humanity and earth-life.
   It may be argued that all nations and peoples are a mixture of various races and foreign strands which are gradually, soldered and unified together in course of time. The British nation, for example, is built upon a base of Celtic blood and culture (the original Briton), to which were added one by one the German (Angles and the Saxon), the Danish, the French. But what is to be noted is that the resultant is at the end some-thing very different from the start something unrecognisable when compared with the original pattern and genius. The resultant seems to be arrived at not by a gradual evolution and continuous transformation but by disparate echelons or , breaks, as it were, in the line. In France also or in Italy the growth and the unification were achieved through violent revolutions, eruptions and irruptions. In the former, a Gaelic and Iberian base and in the latter an Etruscan were all but swept off by the Roman rule which again saw its end at the hand of the Barbarians. The history of Greece offers a typical picture of the destiny of these peoples. Her life-line is sundered completely at three different epochs giving us not one but three different personalities or peoples: at the outset there was the original classical Greece, then the first and milder although sufficiently serious break came with the Roman conquest; the second catastrophic change was wrought by the Goths and Vandals which was stabilised in the Byzantine Empire and the third avatar appeared with the Turkish regime. At the present time, she is acquiring another life and body.

05.12 - The Soul and its Journey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The higher Gods, like those, for example, envisaged in the Veda, may be considered each as an emanation of one or other of these Divine Aspects. They are dwellers of Swar or the Overmind. Varuna seems to be an emanation of Mahavira, a son of Maheshwari: for he is pre-eminently the god of the pure and vast consciousness who releases us from the triple bonds and shows us the winding way into the embrace of the infinite Mother. His associate, Mitra, is the lord of love and harmony, evidently an emanation of Pradyumna (or Mahalakshmi). Other gods of the same category are Bhaga and Soma. The Balarama or Mahakali aspect is manifested in aryaman: Rudra being another form of the same. And Mahasaraswati (or Aniruddha) must have given birth to and inspired the Ribhus, who are artisans of divinity. The Puranic trinityBrahma, Vishnu and Shivawith lndra as the fourth member forms a parallel system embodying a similar conception.
   Another tradition gives the Four Supernals as (1) Light or Consciousness, (2) Truth or Knowledge, (3) Life and (4) Love. The tradition also says that the beings representing these four fundamental principles of creation were the first and earliest gods that emanated from the Supreme Divine, and that as they separated themselves from their source and from each other, each followed his own independent line of fulfilment, they lost their divinity and turned into their oppositesLight became obscurity, Consciousness unconsciousness or the inconscient, Truth became falsehood and Knowledge ignorance, Life became death and finally Love and Delight became suffering and hatred. These are the fallen angels, the Asuras that deny their divine essence and now rule the world. They have possessed mankind and are controlling earthly existence. They too have their emanations, forces and beings that are born out of them and serve them in their various degrees of power. Men talk and act inspired and impelled by these beings and when they do so, they lose their humanity and become worse than animals.

1.00 - Introduction to Alchemy of Happiness, #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  It is too narrow a view to adopt, in regard to a man of the sublime character of Ghazzali, that he obtained his ideas from any one school of thinkers, or that being in fellowship with the Soofies, that he was merely a Soofi. He was living in the centre of aryan peoples and religions. He may have had his doctrine of the future life shaped by Zoroaster, and have been influenced by the missionaries of the Buddhists.
  The practical religion taught in these homilies will give a favorable opinion of the state of mind of the more intelligent Mussulmans. They contain not the Mohammedanism of the creed or the catechism, but of the closet and the pulpit. The tenor of the book establishes the truth of Ibn Khallikan's remark in his Biographical Diction ary that "Ghazzali's ruling passion was making public exhortations."

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  dition and its values that, when writing the arya, he used
  the term gnosis time and again as equivalent to the term
  --
  wrote the arya, from 1914 till 1921, and when later he re-
  vised some of its contents for publication in book form, his

1.01 - Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  3 Compare the expression which describes the aryan, the noble people as led by the
  light - jyotir-agrah..
  --
  in the monthly philosophical magazine, arya, some thirty years
  ago; written in serial form while still developing the theory and

1.01 - Meeting the Master - Authors first meeting, December 1918, #Evening Talks With Sri Aurobindo, #unset, #Zen
   I went out from Pondicherry in 1947 when India was on the eve of securing her partitioned freedom. On my return-journey in the month of July 1947, I became conscious of the fact that it was my return to a place where I had passed nearly twenty-five years at a stretch. The memory of my first visit in 1918 awoke in me all the old impressions vividly. I saw then that even at that early period Sri Aurobindo had been for me the embodiment of the Supreme Consciousness. I began to search mentally for the exact time-moment when I had come to know him. Travelling far into the past I found it was in 1914 when I read a notice in the Bombay Chronicle about the publication of a monthly magazine the arya from Pondicherry by Sri Aurobindo. I hastened to register my name in advance. In those days of political storms, to avoid the suspicion of the college authorities and the police, I had ordered the magazine to be delivered to an address outside the college. Sri Aurobindo then appeared to me to be the personification of the ideal of the life divine which he so ably put before humanity in the arya.
   But the question: "Why did I order the arya?" remained. On trying to find an answer I found that I had known him before the appearance of the arya.
   The Congress broke up at Surat in 1907. Sri Aurobindo had played a prominent part in that historic session. From Surat he came to Baroda, and at Vankaner Theatre and at Prof. Manik Rao's old gymnasium in Dandia Bazar he delivered several speeches which not only took the audience by storm but changed entirely the course of many lives. I also heard him without understanding everything that was spoken. But ever since I had seen him I had got the constant feeling that he was one known to me, and so my mind could not fix the exact time-moment when I knew him. It is certain that the connection seemed to begin with the great tidal wave of the national movement in the political life of India; but I think it was only the apparent beginning. The years between 1903 and 1910 were those of unprecedented awakening and revolution. The generations that followed also witnessed two or three powerful floods of the national movement. But the very first onrush of the newly awakened national consciousness of India was unique. That tidal wave in its initial onrush defined the goal of India's political ideal an independent republic. Alternating movements of ebb and flow in the national movement followed till in 1947 the goal was reached. The lives of leaders and workers, who rode, willingly and with delight on the dangerous crest of the tidal wave, underwent great transformations. Our small group in Gujarat got its goal fixed the winning of undiluted freedom for India.
  --
   This aspect of Sri Aurobindo's vision attracted me as much as the natural affinity which I had felt on seeing him. I found on making a serious study of the arya that it led me to very rational conclusions with regard to the solutions of the deepest problems of life. I opened correspondence with him and in 1916, with his permission, began to translate the arya into Gujarati.
   But, though I had seen him from a distance and felt an unaccountable familiarity with him, still I had not yet met him personally. When the question of putting into execution the revolution ary plan which Sri Aurobindo had given to my brother, the late C. B. Purani, at Baroda in 1907, arose, I thought it better to obtain Sri Aurobindo's consent to it. Barindra, his brother, had given the formula for preparing bombs to my brother, and I was also very impatient to begin the work. But still we thought it necess ary to consult the great leader who had given us the inspiration, as the lives of many young men were involved in the plan.
   I had an introduction to Sj. V. V. S. Aiyar who was then staying at Pondicherry. It was in December 1918 that I reached Pondicherry. I did not stay long with Mr. Aiyar. I took up my bundle of books mainly the arya and went to No. 41, Rue Franois Martin, the arya office, which was also Sri Aurobindo's residence. The house looked a little queer, on the right side, as one entered, were a few plantain trees and by their side a heap of broken tiles. On the left, at the edge of the open courtyard, four doors giving entrance to four rooms were seen. The verandah outside was wide. It was about eight in the morning. The time for meeting Sri Aurobindo was fixed at three o'clock in the afternoon. I waited all the time in the house, occasionally chatting with the two inmates who were there.
   Sri Aurobindo was sitting in a wooden chair behind a small table covered with an indigo-blue cloth in the verandah upstairs when I went up to meet him. I felt a spiritual light surrounding his face. His look was penetrating. He had known me by my correspondence. I reminded him about my brother having met him at Baroda; he had not forgotten him. Then I informed him that our group was now ready to start revolution ary activity. It had taken us about eleven years to get organised.

1.01 - Tara the Divine, #Tara - The Feminine Divine, #unset, #Zen
  we experience in the ordin ary world . It is not a
  transitory happi ness depen ding on objects or

1.01 - The Ideal of the Karmayogin, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  We say to the individual and especially to the young who are now arising to do India's work, the world's work, God's work, "You cannot cherish these ideals, still less can you fulfil them if you subject your minds to European ideas or look at life from the material standpoint. Materially you are nothing, spiritually you are everything. It is only the Indian who can believe everything, dare everything, sacrifice everything. First therefore become Indians. Recover the patrimony of your forefa thers. Recover the aryan thought, the aryan discipline, the
  Essays from the Karmayogin
   aryan character, the aryan life. Recover the Vedanta, the Gita, the Yoga. Recover them not only in intellect or sentiment but in your lives. Live them and you will be great and strong, mighty, invincible and fearless. Neither life nor death will have any terrors for you. Difficulty and impossibility will vanish from your vocabularies. For it is in the spirit that strength is eternal and you must win back the kingdom of yourselves, the inner Swaraj, before you can win back your outer empire. There the Mother dwells and She waits for worship that She may give strength. Believe in Her, serve Her, lose your wills in Hers, your egoism in the greater ego of the country, your separate selfishness in the service of humanity. Recover the source of all strength in yourselves and all else will be added to you, social soundness, intellectual preeminence, political freedom, the mastery of human thought, the hegemony of the world."

1.01 - The Unexpected, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  In the clear morning light I could have a good view of Sri Aurobindo as he was lying on his bed, almost motionless and straight. I asked myself; "Is he enjoying a bit of sweet sleep since he had none the whole night? Or is he simply keeping quiet and bearing the severe pain with equanimity?" It was the latter, as he told us afterwards. Only the Mother's visit, to make some enquiries or to offer some drink, showed flickers of life in his otherwise trance-like mood. I could now observe him from close at hand and the room he had been living in for the last twelve years! Since then, it has undergone such a tremendous change that just a faint memory of its original state is all that remains today. The wooden bed (on which Sri Aurobindo was lying) was rather large, the upper part being slightly raised, and he filled almost the entire breadth the broad chest and the head large and round, the fine silken hair parted in the middle. As for the rest of the room, it was very plain, almost austerely furnished, except for the carpet, one small box-wood table at either end of the room, a semicircular table in the middle; notebooks, and odds and ends of papers lying scattered on one of the tables; a big almirah containing a small number of books: on the top shelf, the bound volumes of the arya. On the next one, the Collected Works of Shakespeare and Shelley and books presented by writers such as Radhakrishnan, James Cousins, etc. There were two paintings, one Chinese and the other of Amitabha Buddha with the lotus in his hand; a few wood carvings; a couch for the Mother opposite Sri Aurobindo's bed. The only furniture of luxury was a long cane chair in the adjacent room, in which he could recline and have some repose.
  When Dr. Manilal arrived after his breakfast, he asked Sri Aurobindo how he felt. There was no complaint and the answer was brief. Soon after, Dr. Rao arrived. On hearing the story of the fall he proposed that an orthopaedic surgeon from Madras be called for consultation. He had a friend Dr. Narasimha Ayer, well known for his efficiency. The Mother approved and he left for Madras.

1.01 - Who is Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  night. Because of this, she was called arya Tara (Tib: Pagma Drolma), meaning
  the noble liberator. arya indicates that she has directly realized the nature
  of reality and Tara shows her liberating activity. When the religious author-

1.02 - Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  There have been others in the past which have powerfully influenced the national mind and there is no reason why there should not be a yet more perfect synthesis in the future. It is such a synthesis, embracing all life and action in its scope, that the teachings of Sri Ramakrishna and Vivekananda have been preparing. What is dimly beginning now is a repetition on a wider stage of what happened once before in India, more rapidly but to smaller issues, when the Buddha lived and taught his philosophy and ethics to the aryan nations. Then as now a mighty spirit, it matters not whether Avatar or Vibhuti, the full expression of God in man or a great outpouring of the divine energy, came down among men and brought into their daily life and practice the force and impulse of utter spirituality. And this time it is the full light and not a noble part, unlike Buddhism which, expressing Vedantic morality, yet ignored a fundamental reality of Vedanta and was therefore expelled from its prime seat and cradle. The material result was then what it will be now, a great political, moral and social revolution which made India
  Karmayoga

1.02 - Meditating on Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  om to the transcendent subduer, arya Tara, I prostrate.
  Homage to the glorious one who frees with tare;

1.02 - Taras Tantra, #Tara - The Feminine Divine, #unset, #Zen
  it means. The thoug ht of an ordin ary being canno t
  grasp what it is. The buddh a's reality sprea ds in an

1.02 - The Age of Individualism and Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  For this discovery by individual free-thought of universal laws of which the individual is almost a by-product and by which he must necessarily be governed, this attempt actually to govern the social life of humanity in conscious accordance with the mechanism of these laws seems to lead logically to the suppression of that very individual freedom which made the discovery and the attempt at all possible. In seeking the truth and law of his own being the individual seems to have discovered a truth and law which is not of his own individual being at all, but of the collectivity, the pack, the hive, the mass. The result to which this points and to which it still seems irresistibly to be driving us is a new ordering of society by a rigid economic or governmental Socialism in which the individual, deprived again of his freedom in his own interest and that of humanity, must have his whole life and action determined for him at every step and in every point from birth to old age by the well-ordered mechanism of the State.1 We might then have a curious new version, with very important differences, of the old Asiatic or even of the old Indian order of society. In place of the religio-ethical sanction there will be a scientific and rational or naturalistic motive and rule; instead of the Brahmin Shastrakara the scientific, administrative and economic expert. In the place of the King himself observing the law and compelling with the aid and consent of the society all to tread without deviation the line marked out for them, the line of the Dharma, there will stand the collectivist State similarly guided and empowered. Instead of a hierarchical arrangement of classes each with its powers, privileges and duties there will be established an initial equality of education and opportunity, ultimately perhaps with a subsequent determination of function by experts who shall know us better than ourselves and choose for us our work and quality. Marriage, generation and the education of the child may be fixed by the scientific State as of old by the Shastra. For each man there will be a long stage of work for the State superintended by collectivist authorities and perhaps in the end a period of liberation, not for action but for enjoyment of leisure and personal self-improvement, answering to the Vanaprastha and Sannyasa Asramas of the old aryan society. The rigidity of such a social state would greatly surpass that of its Asiatic forerunner; for there at least there were for the rebel, the innovator two important concessions. There was for the individual the freedom of an early Sannyasa, a renunciation of the social for the free spiritual life, and there was for the group the liberty to form a sub-society governed by new conceptions like the Sikh or the Vaishnava. But neither of these violent departures from the norm could be tolerated by a strictly economic and rigorously scientific and unitarian society. Obviously, too, there would grow up a fixed system of social morality and custom and a body of socialistic doctrine which one could not be allowed to question practically, and perhaps not even intellectually, since that would soon shatter or else undermine the system. Thus we should have a new typal order based upon purely economic capacity and function, guakarma, and rapidly petrifying by the inhibition of individual liberty into a system of rationalistic conventions. And quite certainly this static order would at long last be broken by a new individualist age of revolt, led probably by the principles of an extreme philosophical Anarchism.
  On the other hand, there are in operation forces which seem likely to frustrate or modify this development before it can reach its menaced consummation. In the first place, rationalistic and physical Science has overpassed itself and must before long be overtaken by a mounting flood of psychological and psychic knowledge which cannot fail to compel quite a new view of the human being and open a new vista before mankind. At the same time the Age of Reason is visibly drawing to an end; novel ideas are sweeping over the world and are being accepted with a significant rapidity, ideas inevitably subversive of any premature typal order of economic rationalism, dynamic ideas such as Nietzsches Will-to-live, Bergsons exaltation of Intuition above intellect or the latest German philosophical tendency to acknowledge a suprarational faculty and a suprarational order of truths. Already another mental poise is beginning to settle and conceptions are on the way to apply themselves in the field of practice which promise to give the succession of the individualistic age of society not to a new typal order, but to a subjective age which may well be a great and momentous passage to a very different goal. It may be doubted whether we are not already in the morning twilight of a new period of the human cycle.

1.02 - The Development of Sri Aurobindos Thought, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  is the fundamental tenet of the philosophy of the arya.
  These statements were found in his notes, now published
  --
  general public. This is why, in the first issue of the arya, he
  was able to start several of his major works without further
  --
   belonged to the past, the arya had been written and suc-
  cessfully published, and the Mother had been residing with

1.02 - The Doctrine of the Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  And this is no easy or peaceful march; it is for long seasons a fierce and relentless battle. Constantly the aryan man has to labour and to fight and conquer; he must be a tireless toiler and traveller and a stern warrior, he must force open and storm and sack city after city, win kingdom after kingdom, overthrow and tread down ruthlessly enemy after enemy. His whole progress is a warring of Gods and Titans, Gods and Giants, Indra and the Python, aryan and Dasyu. aryan adversaries even he has to face in the open field; for old friends and helpers turn into enemies; the kings of aryan states whom he would conquer and overpass join themselves to the Dasyus and are leagued against him in supreme battle to prevent his free and utter passing on.
  But the Dasyu is the natural enemy. These dividers, plunderers, harmful powers, these Danavas, sons of the Mother of division, are spoken of by the Rishis under many general appellations. There are Rakshasas; there are Eaters and Devourers, Wolves and Tearers; there are hurters and haters; there are dualisers; there are confiners or censurers. But we are given also many specific names. Vritra, the Serpent, is the grand Advers ary; for he obstructs with his coils of darkness all possibility of divine existence and divine action. And even when Vritra is slain by the light, fiercer enemies arise out of him. Shushna afflicts us with his impure and ineffective force, Namuchi fights man by his weaknesses, and others too assail, each with his proper evil. Then there are Vala and the Panis, miser traffickers in the sense-life, stealers and concealers of the higher Light and its illuminations which they can only darken and misuse, - an impious host who are jealous of their store and will not offer sacrifice to the Gods. These and other personalities - they are much more than personifications - of our ignorance, evil, weakness and many limitations make constant war upon man; they encircle him from near or they shoot their arrows at him from afar or even dwell in his gated house in the place of the Gods and with their shapeless stammering mouths and their insufficient breath of force mar his self-expression. They must be expelled, overpowered, slain, thrust down into their nether darkness by the aid of the mighty and helpful deities.
    1 This excerpt is reproduced from the 1946 edition of Hymns to the Mystic Fire. The complete essay which appeared in the arya is published in The Secret of the Veda with Selected Hymns, Part Three. - Ed.
  The Vedic deities are names, powers, personalities of the universal Godhead and they represent each some essential puissance of the Divine Being. They manifest the cosmos and are manifest in it. Children of Light, Sons of the Infinite, they recognise in the soul of man their brother and ally and desire to help and increase him by themselves increasing in him so as to possess his world with their light, strength and beauty. The Gods call man to a divine companionship and alliance; they attract and uplift him to their luminous fraternity, invite his aid and offer theirs against the Sons of Darkness and Division. Man in return calls the Gods to his sacrifice, offers to them his swiftnesses and his strengths, his clarities and his sweetnesses, - milk and butter of the shining Cow, distilled juices of the Plant of Joy, the Horse of the Sacrifice, the cake and the wine, the grain for the GodMind's radiant coursers. He receives them into his being and their gifts into his life, increases them by the hymns and the wine and forms perfectly - as a smith forges iron, says the Veda - their great and luminous godheads.
  --
  Each of these prim ary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya.
  For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necess ary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

1.02 - The Recovery, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Now that Sri Aurobindo was physically all right, the Mother must find some work for him too! Most opportunely came a demand from the arya Publishing House, Calcutta, for a book from Sri Aurobindo, preferably The Life Divine. The work had appeared long ago in the arya and it could now be published in book form. The Mother caught hold of the idea and asked for his approval. Sri Aurobindo wanted to write one or two new chapters. So he set to work. A new writing table was made and placed in front of him across his bed, provided with three pens, two pencils and paper. For me it was a moment of great curiosity to see him at work. We had heard so much about the silent mind through which ideas, leaping down from above, passed directly into the pen, that I thought I could now put it to the test; as if one could see the silent mind as well as the invisible ideas descending one by one from above the ranges of the mind! At least I could see how he wrote. Was it at all like us, human beings, scrapping, stopping, thinking?
  There he was, then, sitting on the bed, with his right leg stretched out. I was watching his movements from behind the bed. No sooner had he begun than followed line after line as if everything was chalked out in the mind, or as he used to say, a tap was turned on and a stream poured down. Absorbed in perfect poise, gazing now and then in front, wiping the perspiration off the hands for he perspired profusely he would go on for about two hours. The Mother would drop in with a glass of coconut water. Sometimes she had to wait for quite a while before he was aware of her presence. Then exclaiming "Ah", he took the glass from the loving hand, drank it slowly, and then plunged back into his work! It was a very sweet vision, indeed, the Mother standing quietly by his side with a smile and watching him, and he forgetful of everything, writing away; then a short exchange of beatific glances. At the end of the writing, the place where he sat would be completely drenched there was so much perspiration in the summer months. But remarkably free from any odour! We used to wipe his body and change the bed sheets. But what shocked me most was when finishing the first chapter, he asked us to tear it and throw it into the wastepaper basket! It needed rewriting! I was very much tempted to keep it intact, but that would be a violation of his order. Champaklal told me that he kept some of the torn pieces as a souvenir. I noticed what a fine calligraphy it was with hardly a scratch, almost without a scar or wound. Not at all like his "correspondence" handwriting which he himself could not decipher sometimes! We have cut many jokes with him about his handwriting. Once I wrote, "Sir, will you take the trouble to mark those portions of your letter that can be shown to others?" He replied, "Good Lord, sir, I can't do that. You forget that I will have to try to read my own hieroglyphs. I have no time for such an exercise. I leave it for others." I do not know if all great men write in this spotless and spontaneous manner. It seems he wrote all his seven volumes of the arya directly on the typewriter. How I wished I could one day write at this "aeroplanic speed", to use Sri Aurobindo's own expression. However the writing of Savitri was quite a different story. There he had to "labour", change, chisel, omit, revise; all this, of course, from a silent mind. Only a few poems like Rose of God and A God's Labour just came down en bloc and not a word was changed! The Mother must have been very pleased to see him resume his activity after the passage through the long dark night.
  With the improvement of his health, he began to spend some hours sitting in a chair and devoting his entire time to spiritual, intellectual and creative activities. The accident had released him in a drastic manner from the 8 or 9 hours' labour of "correspondence". He could now take up the revision of all his major works, one after another. The first to see the light of day was the first volume of his magnum opus, The Life Divine. It was the end of 1939, the year of World War II. The publication of the arya of which the Divine Life was the basic theme, started in 1914, the year of World War I. Can we call these mere coincidences? The two other volumes came out on the heels of the first one and were extensively rewritten. He composed many sonnets also. We used to see his pen indefatigably writing away page after page. We could not know what was being written, because, except for the sonnets, he passed everything to the Mother. She received it as a gift from God and sent it on to Prithwi Singh for typing. Though his eyesight was bad, his typing was so neat and clean, done with such minute care, that Sri Aurobindo was very pleased with his work.
  So long as Sri Aurobindo could use his own eyes, we had no direct means of knowing what he was about. Of course, we could sometimes overhear or he would himself tell us about the topics, how far he had come, if something new he had added, etc. Purani and Satyendra were interested in The Life Divine, and the former would try to fish for some information regarding it. Sometimes Fate or Chance or even necessity helped us in knowing what the Master was doing.

1.03 - Hymns of Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
    4. O Fire, thou art Varuna the king who holds in his hands the law of all workings and thou art Mitra the potent and desirable Godhead. Thou art aryaman, master of beings, with whom is complete enjoying; O Godhead, thou art Ansha who gives us our portion in the winning of the knowledge.
    5. O Fire, thou art Twashtri and fashionest fullness of force for thy worshipper; thine, O friendly Light, are the goddess-Energies and all oneness of natural kind. Thou art the swift galloper and lavishest good power of the Horse; thou art the host of the gods and great is the multitude of thy riches.

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  works in the arya, the Mothers Prayers and Meditations,
  and personal correspondence.
  --
  reversals many years after the arya and the Prayers and
  Meditations had been written. For instance, Sri Aurobindos

1.03 - The House Of The Lord, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  At the beginning all of us would make it a point to be present during his meal and watch the function as well as the Mother's part in it. When the time was announced, water was brought for Sri Aurobindo to wash his hands, then he started eating with a spoon and rarely with knife and fork. He would take off his ring, place it in Champaklal's hand and wash. Champakal would put it back on his finger afterwards. Sometimes when he forgot to take off the ring, Champaklal caught hold of the hand before it was dipped in the water. Then the Mother would come, prepare and lay the table, push it herself up to Sri Aurobindo and arrange the various foods in bowls or glass tumblers, in the order of savouries, sweets and fruit juices everything having an atmosphere of cleanliness, purity and beauty. Then she would offer, one by one, the dishes to the silent Deity who would take them slowly and silently as if the eating was not for the satisfaction of the palate but an act of self-offering. Steadiness and silence were the characteristic stamps of Sri Aurobindo. Dhra, according to him, was the ideal of aryan culture. Hurry and hustle were words not found in his diction ary. Be it eating, drinking, walking or talking he did it always in a slow and measured rhythm, giving the impression that every movement was conscious and consecrated. The Mother would punctuate the silence with queries like, "How do you like that dish?" or such remarks as, "This mushroom is grown here, this is special brinjal sent from Benares, this is butterfruit." To all, Sri Aurobindo's reply would be, "Oh, I see! Quite good!" Typically English in manner and tone! His silence or laconic praise made us wonder if he had not lost all distinction in taste! Did rasagolla, bread and brinjal have the same taste in the Divine sense-experience? Making this vital point clear, he wrote in a letter: "Distinction is never lost, bread cannot be as tasty as a luchi, but a yogi can enjoy bread with as much rasa as a luchi which is quite a different thing." He had a liking for sweets, particularly for rasagolla, sandesh and pantua. We could see that clearly: after the Mother had banned all sweets from his menu for medical reasons, one day some pantuas found their way in by chance. The Mother could not send them back from the table. She asked him if he would take some. He replied, "If it is pantua, I can try." Since then this became a spicy joke with all of us. He enjoyed, as a matter of fact, all kinds of good dishes, European or Indian. But whatever was not to his taste, he would just touch and put away. The pungent preparations of the South could not, however, receive his blessings, except the rasam[1]. When on his arrival in Pondicherry he was given rasam, he enjoyed it very much and said in our talks, "It has a celestial taste!" He was neither a puritan god nor an epicure; only, he had no hankering or attachment for anything. His meal ended with a big tumbler of orange juice which he sipped slowly, looking after each sip to see how much was left, and keeping a small quantity as prasd. Once the entire juice had slightly fermented and after one or two sips he left it at the Mother's prompting. We conspired to make good use of it as prasd, but Sri Aurobindo got the scent of our secret design and forewarned us! We had to check our temptation.
  One thing that we noticed was that unless the Mother served him in this way, he would lose all distinction between different preparations and would not know which to take first and in which order. Very probably he would have gone half-fed. On one occasion we saw him eating a whole cooked green chilly before we could cry halt! Of course, what was one chilly for him who is said in the old days to have taken a lump of opium with impunity! We have also seen him finishing his meal somehow, if for some reason the Mother could not be present and Champaklal had to serve instead. The story goes that once Mridu's dish went back without being touched by Sri Aurobindo, and she raised a storm. Sri Aurobindo had to quiet her with the plea that the Mother being absent he did not know what he had taken or what he had not. On another occasion Sri Aurobindo's meal being over earlier than usual, Mridu's dish arrived late and was left untouched. As soon as she heard about it she began to wail "like a new-born babe" as if she would bring down the whole Ashram by her lamentations. Dr. Manilal reported the fact to Sri Aurobindo and he asked, "How did she know about it?" I replied apologetically, "I told her." He said softly, "These things should not be said;" then he added with a smile, "but it is I who ought to lament for having missed her fine dish." We all had a good laugh.

1.03 - The Human Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   and firm obedience to the best principles of the time and society in which he has lived and the religion and ethics to which he has been brought up. He is egoistic like other men, but with the purer or sattwic egoism which regards the moral law and society and the claims of others and not only or predominantly his own interests, desires and passions. He has lived and guided himself by the Shastra, the moral and social code. The thought which preoccupies him, the standard which he obeys is the dharma, that collective Indian conception of the religious, social and moral rule of conduct, and especially the rule of the station and function to which he belongs, he the Kshatriya, the highminded, self-governed, chivalrous prince and warrior and leader of aryan men. Following always this rule, conscious of virtue and right dealing he has travelled so far and finds suddenly that it has led him to become the protagonist of a terrific and unparalleled slaughter, a monstrous civil war involving all the cultured aryan nations which must lead to the complete destruction of the flower of their manhood and threatens their ordered civilisation with chaos and collapse.
  It is typical again of the pragmatic man that it is through his sensations that he awakens to the meaning of his action. He has asked his friend and charioteer to place him between the two armies, not with any profounder idea, but with the proud intention of viewing and looking in the face these myriads of the champions of unrighteousness whom he has to meet and conquer and slay "in this holiday of fight" so that the right may prevail.

1.03 - The Two Negations 2 - The Refusal of the Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  17:It is this revolt of Spirit against Matter that for two thousand years, since Buddhism disturbed the balance of the old aryan world, has dominated increasingly the Indian mind. Not that the sense of the cosmic illusion is the whole of Indian thought; there are other philosophical statements, other religious aspirations. Nor has some attempt at an adjustment between the two terms been wanting even from the most extreme philosophies. But all have lived in the shadow of the great Refusal and the final end of life for all is the garb of the ascetic. The general conception of existence has been permeated with the Buddhistic theory of the chain of Karma and with the consequent antinomy of bondage and liberation, bondage by birth, liberation by cessation from birth. Therefore all voices are joined in one great consensus that not in this world of the dualities can there be our kingdom of heaven, but beyond, whether in the joys of the eternal Vrindavan4 or the high beatitude of Brahmaloka,5 beyond all manifestations in some ineffable Nirvana6 or where all separate experience is lost in the featureless unity of the indefinable Existence. And through many centuries a great army of shining witnesses, saints and teachers, names sacred to Indian memory and dominant in Indian imagination, have borne always the same witness and swelled always the same lofty and distant appeal, - renunciation the sole path of knowledge, acceptation of physical life the act of the ignorant, cessation from birth the right use of human birth, the call of the Spirit, the recoil from Matter.
  18:For an age out of sympathy with the ascetic spirit - and throughout all the rest of the world the hour of the Anchorite may seem to have passed or to be passing - it is easy to attribute this great trend to the failing of vital energy in an ancient race tired out by its burden, its once vast share in the common advance, exhausted by its many-sided contri bution to the sum of human effort and human knowledge. But we have seen that it corresponds to a truth of existence, a state of conscious realisation which stands at the very summit of our possibility. In practice also the ascetic spirit is an indispensable element in human perfection and even its separate affirmation cannot be avoided so long as the race has not at the other end liberated its intellect and its vital habits from subjection to an always insistent animalism.
  19:We seek indeed a larger and completer affirmation. We perceive that in the Indian ascetic ideal the great Vedantic formula, "One without a second", has not been read sufficiently in the light of that other formula equally imperative, "All this is the Brahman". The passionate aspiration of man upward to the Divine has not been sufficiently related to the descending movement of the Divine leaning downward to embrace eternally Its manifestation. Its meaning in Matter has not been so well understood as Its truth in the Spirit. The Reality which the Sannyasin seeks has been grasped in its full height, but not, as by the ancient Vedantins, in its full extent and comprehensiveness. But in our completer affirmation we must not minimise the part of the pure spiritual impulse. As we have seen how greatly Materialism has served the ends of the Divine, so we must acknowledge the still greater service rendered by Asceticism to Life. We shall preserve the truths of material Science and its real utilities in the final harmony, even if many or even if all of its existing forms have to be broken or left aside. An even greater scruple of right preservation must guide us in our dealing with the legacy, however actually diminished or depreciated, of the aryan past.

1.04 - Homage to the Twenty-one Taras, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  praise of arya Tara.2
  Written down in Sanskrit, the Homage was translated into Tibetan. The

1.04 - Religion and Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
  I approve of your continuing this practice in the arya Home provided those who live there are absolutely free to attend or not according to their own conviction. Practices of this kind have no spiritual value if they become a habit or a compulsion, even if it is only a mental compulsion. I mean to say that no propaganda spirit must be used.
  With blessings.

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The beliefs and conclusions of today are, in these rapid and unsettled times, seldom the beliefs and conclusions of tomorrow. In religion, in thought, in science, in literature we march daily over the bodies of dead theories to enthrone fresh syntheses and worship new illuminations. The realms of scholarship are hardly more quiet and secure than these troubled kingdoms; and in that realm nowhere is the soil so boggy, nowhere does scholastic ingenuity disport itself with such light fantastic footsteps over such a quaking morass of hardy conjecture and hasty generalisation as in the Sanscrit scholarship of the last century. But the Vedic question at least seemed to have been settled. It was agreedfirmly enough, it seemed that the Vedas were the sacred chants of a rude, primitive race of agriculturists sacrificing to very material gods for very material benefits with an elaborate but wholly meaningless & arbitr ary ritual; the gods themselves were merely poetical personifications of cloud & rain & wind, lightning & dawn and the sky & fire to which the semi-savage Vedic mind attributed by crude personal analogy a personality and a presiding form, the Rishis were sacrificing priests of an invading aryan race dwelling on the banks of the Panjab rivers, men without deep philosophical or exalted moral ideas, a race of frank cheerful Pagans seeking the good things of life, afraid of drought & night & various kinds of devils, sacrificing persistently & drinking vigorously, fighting the black Dravidians whom they called the Dasyus or robbers,crude prototypes these of Homeric Greek and Scandinavian Viking.All this with many details of the early civilisation were supposed to be supplied by a philological and therefore scientificexamination of the ancient text yielding as certain results as the interpretation of Egyptian hieroglyph and Persian inscription. If there are hymns of a high moral fervour, of a remarkable philosophical depth & elevation, these are later compositions of a more sophisticated age. In the earlier hymns, the vocabul ary, archaic and almost unintelligible, allows an adroit & industrious scholarship waving in its hand the magic wand of philology to conjure into it whatever meaning may be most suitable to modern beliefs or preferable to the European temperament. As for Vedanta, it can be no clue to the meaning of the mantras, because the Upanishads represent a spiritual revolt against Vedic naturalism & ceremonialism and not, as has been vainly imagined for some thousands of years, the fulfilment of Vedic truth. Since then, some of these positions have been severely shaken. European Science has rudely scouted the claims of Comparative Philology to rank as a Science; European Ethnology has dismissed the aryo-Dravidian theory of the philologist & tends to see in the Indian people a single homogeneous race; it has been trenchantly suggested and plausibly upheld that the Vedas themselves offer no evidence that the Indian races were ever outside India but even prove the contr aryan advance from the south and not from the north. These theories have not only been suggested & widely approved but are gaining upon the general mind. Alone in all this overthrow the European account of Vedic religion & Vedic civilisation remains as yet intact & unchallenged by any serious questioning. Even in the minds of the Indian people, with their ancient reverence for Veda, the Europeans have effected an entire divorce between Veda & Vedanta. The consistent religious development of India has been theosophic, mystical, Vedantic. Its beginnings are now supposed to have been naturalistic, materialistic, Pagan, almost Graeco-Roman. No satisfactory explanation has been given of this strange transformation in the soul of a people, and it is not surprising that theories should have been started attri buting to Vedanta & Brahmavada a Dravidian origin. Brahmavada was, some have confidently asserted, part of the intellectual property taken over by the aryan conquerors from the more civilised races they dispossessed. The next step in this scholars progress might well be some counterpart of Sergis Mediterranean theory,an original dark, pacific, philosophic & civilised race overwhelmed by a fairskinned & warlike horde of aryan savages.
  The object of this book is to suggest a prior possibility,that the whole European theory may be from beginning to end a prodigious error. The confident presumption that religion started in fairly recent times with the terrors of the savage, passed through stages of Animism & Nature worship & resulted variously in Paganism, monotheism or the Vedanta has stood in the way of any extension of scepticism to this province of Vedic enquiry. I dispute the presumption and deny the conclusions drawn from it. Before I admit it, I must be satisfied that a system of pure Nature worship ever existed. I cannot accept as evidence Sun & Star myth theories which, as a play of ingenious scholastic fancy, may attract the imagination, but are too haphazard, too easily self-contented, too ill-combined & inconsequent to satisfy the scientific reason. No other religion of which there is any undisputed record or sure observation, can be defined as a system of pure Nature worship. Even the savage-races have had the conception of gods & spirits who are other than personified natural phenomena. At the lowest they have Animism & the worship of spirits, ghosts & devils. Ancestor-worship & the cult of snake & four-footed animal seem to have been quite as old as any Nature-gods with whom research has made us acquainted. In all probability the Python was worshipped long before Apollo. It is therefore evident that even in the lowest religious strata the impulse to personify Nature-phenomena is not the ruling cult-idea of humanity. It is exceedingly unlikely that at any time this element should have so far prevailed as to cast out all the others so as to create a type of cult confined within a pure & rigid naturalism. Man has always seen in the universe the replica of himself. Unless therefore the Vedic Rishis had no thought of their subjective being, no perception of intellectual and moral forces within themselves, it is a psychological impossibility that they should have detected divine forces behind the objective world but none behind the subjective.
  These are negative and a priori considerations, but they are supported by more positive indications. The other aryan religions which are most akin in conception to the Vedic and seem originally to have used the same names for their deities, present themselves to us even at their earliest vaguely historic stage as moralised religions. Their gods had not only distinct moral attri butes, but represented moral & subjective functions. Apollo is not only the god of the sun or of pestilencein Homer indeed Haelios (Saurya) & not Apollo is the Sun God but the divine master of prophecy and poetry; Athene has lost any naturalistic significance she may ever have had and is a pure moral force, the goddess of strong intelligence, force guided by brain; Ares is the lord of battles, not a storm wind; Artemis, if she is the Moon, is also goddess of the free hunting life and of virginity; Aphrodite is only the goddess of Love & Beauty There is therefore a strong moral element in the cult & there are clear subjective notions attached to the divine personalities. But this is not all. There was not only a moral element in the Greek religion as known & practised by the layman, there was also a mystic element and an esoteric belief & practice practised by the initiated. The mysteries of Eleusis, the Thracian rites connected with the name of Orpheus, the Phrygian worship of Cybele, even the Bacchic rites rested on a mystic symbolism which gave a deep internal meaning to the exterior circumstances of creed & cult. Nor was this a modern excrescence; for its origins were lost to the Greeks in a legend ary antiquity. Indeed, if we took the trouble to understand alien & primitive mentalities instead of judging & interpreting them by our own standards, I think we should find an element of mysticism even in savage rites & beliefs. The question at any rate may fairly be put, Were the Vedic Rishis, thinkers of a race which has shown itself otherwise the greatest & earliest mystics & moralisers in historical times, the most obstinately spiritual, theosophic & metaphysical of nations, so far behind the Orphic & Homeric Greeks as to be wholly Pagan & naturalistic in their creed, or was their religion too moralised & subjective, were their ceremonies too supported by an esoteric symbolism?
  The immediate or at any rate the earliest known successors of the Rishis, the compilers of the Brahmanas, the writers of theUpanishads give a clear & definite answer to this question.The Upanishads everywhere rest their highly spiritual & deeply mystic doctrines on the Veda.We read in the Isha Upanishad of Surya as the Sun God, but it is the Sun of spiritual illumination, of Agni as the Fire, but it is the inner fire that burns up all sin & crookedness. In the Kena Indra, Agni & Vayu seek to know the supreme Brahman and their greatness is estimated by the nearness with which they touched him,nedistham pasparsha. Uma the daughter of Himavan, the Woman, who reveals the truth to them is clearly enough no natural phenomenon. In the Brihadaranyaka, the most profound, subtle & mystical of human scriptures, the gods & Titans are the masters, respectively, of good and of evil. In the Upanishads generally the word devah is used as almost synonymous with the forces & functions of sense, mind & intellect. The element of symbolism is equally clear. To the terms of the Vedic ritual, to their very syllables a profound significance is everywhere attached; several incidents related in the Upanishads show the deep sense then & before entertained that the sacrifices had a spiritual meaning which must be known if they were to be conducted with full profit or even with perfect safety. The Brahmanas everywhere are at pains to bring out a minute symbolism in the least circumstances of the ritual, in the clarified butter, the sacred grass, the dish, the ladle. Moreover, we see even in the earliest Upanishads already developed the firm outlines and minute details of an extraordin ary psychology, physics, cosmology which demand an ancient development and centuries of Yogic practice and mystic speculation to account for their perfect form & clearness. This psychology, this physics, this cosmology persist almost unchanged through the whole history of Hinduism. We meet them in the Puranas; they are the foundation of the Tantra; they are still obscurely practised in various systems of Yoga. And throughout, they have rested on a declared Vedic foundation. The Pranava, the Gayatri, the three Vyahritis, the five sheaths, the five (or seven) psychological strata, (bhumi, kshiti of the Vedas), the worlds that await us, the gods who help & the demons who hinder go back to Vedic origins.All this may be a later mystic misconception of the hymns & their ritual, but the other hypothesis of direct & genuine derivation is also possible. If there was no common origin, if Greek & Indian separated during the naturalistic period of the common religion supposed to be recorded in the Vedas it is surprising that even the little we know of Greek rites & mysteries should show us ideas coincident with those of Indian Tantra & Yoga.
  When we go back to the Veda itself, we find in the hymns which are to us most easily intelligible by the modernity of their language, similar & decisive indications. The moralistic conception of Varuna, for example, is admitted even by the Europeans. We even find the sense of sin, usually supposed to be an advanced religious conception, much more profoundly developed in prehistoric India than it was in any other old aryan nation even in historic times. Surely, this is in itself a significant indication. Surely, this conception cannot have become so clear & strong without a previous history in the earlier hymns. Nor is it psychologically possible that a cult capable of so advanced an idea, should have been ignorant of all other moral & intellectual conceptions reverencing only natural forces & seeking only material ends. Neither can there have been a sudden leap filled up only by a very doubtful henotheism, a huge hiatus between the naturalism of early Veda and the transcendentalism of the Vedic Brahmavada admittedly present in the later hymns. The European interpretation in the face of such conflicting facts threatens to become a brilliant but shapeless monstrosity. And is there no symbolism in the details of the Vedic sacrifice? It seems to me that the peculiar language of the Veda has never been properly studied or appreciated in this connection. What are we to say of the Vedic anxiety to increase Indra by the Soma wine? Of the description of Soma as the amritam, the wine of immortality, & of its forces as the indavah or moon powers? Of the constant sense of the attacks delivered by the powers of evil on the sacrifice? Of the extraordin ary powers already attri buted to the mantra & the sacrifice? Have the neshtram potram, hotram of the Veda no symbolic significance? Is there no reason for the multiplication of functions at the sacrifice or for the subtle distinctions between Gayatrins, Arkins, Brahmas? These are questions that demand a careful consideration which has never yet been given for the problems they raise.
  The present essays are merely intended to raise the subject, not to exhaust it, to offer suggestions, not to establish them. The theory of Vedic religion which I shall suggest in these pages, can only be substantiated if it is supported by a clear, full, simple, natural and harmonious rendering of the Veda standing on a sound philological basis, perfectly consistent in itself and proved in hymn after hymn without any hiatus or fatal objection. Such a substantiation I shall one day place before the public. The problem of Vedic interpretation depends, in my view, on three different tests, philological, historic and psychological. If the results of these three coincide, then only can we be sure that we have understood the Veda. But to erect this Delphic tripod of interpretation is no facile undertaking. It is easy to misuse philology. I hold no philology to be sound & valid which has only discovered one or two byelaws of sound modification and for the rest depends upon imagination & licentious conjecture,identifies for instance ethos with swadha, derives uloka from urvaloka or prachetasa from prachi and on the other [hand] ignores the numerous but definitely ascertainable caprices of Pracritic detrition between the European & Sanscrit tongues or considers a number of word-identities sufficient to justify inclusion in a single group of languages. By a scientific philology I mean a science which can trace the origins, growth & structure of the Sanscrit language, discover its prim ary, second ary & terti ary forms & the laws by which they develop from each other, trace intelligently the descent of every meaning of a word in Sanscrit from its original root sense, account for all similarities & identities of sense, discover the reason of unexpected divergences, trace the deviations which separated Greek & Latin from the Indian dialect, discover & define the connection of all three with the Dravidian forms of speech. Such a system of comparative philology could alone deserve to stand as a science side by side with the physical sciences and claim to speak with authority on the significance of doubtful words in the Vedic vocabul ary. The development of such a science must always be a work of time & gigantic labour.

1.04 - What Arjuna Saw - the Dark Side of the Force, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  involving all the cultured aryan nations which must lead
  to the complete destruction of the flower of their manhood

1.05 - Ritam, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Ritam is connected by Kanwa with Mitra, Varuna & aryama in the forty-first hymn written in praise of these three deities; but this hymn is of so great an importance to our enquiry that I prefer to consider it separately in another chapter and to pass on to Kanwas last mention of the Ritam in the forty-third hymn of the Mandala. We may note, however, already the expression ritam yate, journeying to the Truth, in which the Ritam is regarded as a sort of place, seat or goal, a dhma or pada, in the common Vedic phrase, towards which humanity journeys & in which it seeks to dwell, & we may remember at the same time the description of Varuna, ritasya jyotishas pati, as dwelling in the vast, the uru or brihat, urukshaya, which we have supposed to be the Mahas or home of the Ritam,satyam ritam brihat. In the forty-third hymn we find indeed the actual expression, parasmin dhmann ritasya, the most high seat of the Truth.
  The forty-third hymn is addressed to Rudra & Soma,Mitra & Varuna are mentioned casually only in a single verse along with Rudra. It is in the last of the three closing riks devoted to Soma that we come across this great & illuminating expression and it meets us in a passage where the vivid psychological purport is too convincingly clear, too immediately patent for any ritualistic interpretation to interfere with our understanding or obscure the truth from our eyes.
  --
  Varuna & Mitra, the two great Vedic Twins, meet us in their united activity in the first crucial passage of the Veda informed with the clear & unmistakable idea of the Ritam which so largely dominates the thinking of the Vedic sages. Varuna & Mitra again, but this time helped by their companion aryaman, govern a second passage which we shall find of equal importance in forming our conceptions of the Truth towards which our ancestors lifted so strenuous an aspiration of prayer and sacrifice. It occurs in the forty-first hymn of the Mandala, a hymn of the Rishi Kanwa son of Ghora to the three children of Aditi, & covers six out of the nine slokas of the hymn. It is fortunately a sufficiently clear & easy hymn, except precisely in the three closing riks with which we are not now concerned; we have to pause only for a moment [at] the word avakhdah, over which Sayana gives himself very unnecess ary trouble,for it means clearly a pitfall or an abrupt descent, and the sense of dhtaye, taken by Sayana in the ritualistic significance, for your eating, and by myself, following my hypothesis, in the psychological sense conceded by Sayana in a number of other passages; dhti means literally holding & usually holding in the mind, thinking; it expresses then the fixed action of dh, the thought faculty. Otherwise the only difficulty is in the word toka which the ritualistic commentators interpret invariably in the sense of son, putra.
    Yam rakshanti prachetaso Varuno Mitra aryam
    N chit sa dabhyate janah.
  --
  I translate, He whom Varuna, Mitra & aryaman guard, they who see with the conscious mind, can that man at all be crushed? The mortal whom they like a multitude of arms fill with his desires and protect from his hurter, he unhurt grows to completeness in being (or prospers in all his being). In front of these the Kings smite apart their obstacles & smite apart their haters and lead them beyond all sin. Easy to travel & thornless is your path, O sons of Aditi, for him who travels to the Truth; here there is no pitfall in your way. That sacrifice which you lead, O strong sons of Aditi, (or O Purushas sons of Aditi,) by the straight path, that goes forward to its place in the thought. That mortal moves unoverthrown towards delightful being, yea & to all kind of creation by the self. The rest of the hymn is taken up by certain conditions necess ary for the effectivity of the praise of the three great deities whose protection assures this safe & prosperous movement to their worshipper.
  We must consider first whether any valid objection can be offered to this translation; and, if not, what are the precise ideas conveyed by the words & expressions which they render. The word prachetas is one of the fixed recurrent terms of the Veda; & we have corresponding to it another term vichetas. Both terms are rendered by the commentators wise or intelligent. Is prachetas then merely an ornamental or otiose word in this verse? Is it only a partially dispensable & superfluous compliment to the gods of the hymn? Our hypothesis is that the Vedic Rishis were masters of a perfectly well managed liter ary style founded upon a tradition of sound economy in language & coherence in thought; all of every word in Veda is in its place & is justified by its value in the significance. If so, prachetasah gives the reason why the protection of these gods is so perfectly efficacious. I suppose,as my hypothesis entitles me to suppose,that the Vedic ideas of prachetas & vichetas correspond to the Vedantic idea of prajnana & vijnana to which as words they are exactly equivalent in composition & sense. Prajnana is that knowledge which is aware of, knows & works upon the objects placed before it. Vijnana is the knowledge which comprehends & knows thoroughly in itself all objects of knowledge. The one is the highest faculty of mind, the other is in mind the door to and beyond it the nature of the direct supra-intellectual knowledge, the Ritam & Brihat of the Veda. It is because Varuna, Mitra & aryama protect the human being with the perfect knowledge of that through which he has to pass, his path, his dangers, his foes, that their protg , however fiercely & by whatever powers assailed, cannot be crushed. At once, it begins to become clear that the protection in that case must, in all probability, be a spiritual protection against spiritual dangers & spiritual foes.
  The second verse neither confirms as yet nor contradicts this initial suggestion. These three great gods, it says, are to the mortal as a multitude of arms which bring to him his desires & fill him with an abundant fullness and protect him from any who may will to do him hurt, rishah; fed with that fullness he grows until he is sarvah, complete in every part of his being(that is to say, if we admit the sense of a spiritual protection and a spiritual activity, in knowledge, in power, in joy, in mental, vital & bodily fullness)and by the efficacy of that protection he enjoys all this fullness & completeness unhurt. No part of it is maimed by the enemies of man, whose activities do him hurt, the Vritras, Atris, Vrikas, the Coverer on the heights, the devourer in the night, the tearer on the path.We may note in passing how important [it] is to render every Vedic word by its exact value; rish & dwish both mean enemy; but if we render them by one word, we lose the fine shade of meaning to which the poet himself calls our attention by the collocation pnti rishaharishta edhate. We see also the same care of style in the collocation sarva edhate, where, as it seems to me, it is clearly suggested that the completeness is the result of the prosperous growth, we have again the fine care & balance with which the causes pipratipnti are answered by the effects arishtahedhate. There is even a good liter ary reason of great subtlety & yet perfect force for the order of the words & the exact place of each word in the order. In this simple, easy & yet faultless balance & symmetry a great number of the Vedic hymns represent exactly in poetry the same spirit & style as the Greek temple or the Greek design in architecture & painting. Nor can anyone who neglects to notice it & give full value to it, catch rightly, fully & with precision the sense of the Vedic writings.
  In the third verse we come across the first confirmation of the spiritual purport of the hymn. The protected of Varuna, Mitra & aryama the plural is now used to generalise the idea more decisivelyare travellers to a moral & spiritual goal, nayanti durit tirah. It follows that the durgni, the obstacles in the path are moral & spiritual obstacles, not material impediments. It follows equally that the dwishah, the haters, are spiritual enemies, not human; for there would be no sense or appropriateness in the scattering of human enemies by Varuna as a condition of the seeker after Truth & Rights reaching a state of sinlessness. It is the spiritual, moral & mental obstacles, the spiritual beings & forces who are opposed to the souls perfection, Brahmadwishah, whom Varuna, Mitra & aryama remove from the path of their worshippers. They smite them & scatter them utterly, vi durg vi dwishah,the particle twice repeated in order to emphasise the entire clearance of the path; they scatter them in front,not allowing even the least struggle to be engaged before their intervention, but going in front of the worshippers & maintaining a clear way, suga anrikshara, in which they can pass not only without hurt, but without battle. The image of the sins, the durit is that of an army besetting the way which is scattered to all sides by the divine vanguard & is compelled beyond striking distance. The armed pilgrims of the Right pass on & through & not an arrow falls across their road. The three great Kings of heaven & their hosts, rjnah, have passed before & secured the great passage for the favoured mortal.
  The sense is completed & the spiritual character of the journey explicitly & unmistakably brought out in the next, the fourth rik of the Sukta. The traveller is one who is journeying towards the Truth, the ritam. We have already hazarded the conception of the Ritam as the principle of Mahas, the spontaneous, self-existent, self-efficient nature of the infinite & divine consciousness, satyam ritam brihat, to which right action, right emotion, right knowledge, right enjoyment belong inalienably & result naturally & without effort or stumble. In its moral aspect, that conception is now entirely justified. The path of Truth, ritasya panth sdhuy, is suga anrikshara; there are no pitfalls or precipices in that road; for it is the road of the Adityas, the children of Light & Infinity, sons of Aditi, the Infinite Nature, brothers of Surya to whom belongs the revealed knowledge & the divine illumination. It is as we shall see in the next line the straight road rijun path. Sugah panth anrikshara ditysa ritam yate. Ntrvakhdo asti vah.
  --
  To complete our idea of the hymn & its significance, I shall give my rendering of its last three slokas,the justification of that rendering or comment on it would lead me far from the confines of my present subject. How, O friends, cries Kanwa to his fellow-worshippers, may we perfect (or enrich) the establishment in ourselves (by the mantra of praise) of Mitra & aryaman or how the wide form of Varuna? May I not resist with speech him of you who smites & rebukes me while he yet leads me to the godhead; through the things of peace alone may I establish you in all my being. Let a man fear the god even when he is giving him all the four states of being (Mahas, Swar, Bhuvah, Bhuh), until the perfect settling in the Truth: let him not yearn towards evil expression. In other words, perfect adoration & submission to the gods who are leading us in the path, those who are yajnanh, leaders of the sacrifice, is the condition of the full wideness of Varunas being in us & the full indwelling ofMitra & aryaman in the principles of the Ananda & the Ritam.
  In this simple, noble & striking hymn we arrive at a number of certainties about the ideas of the Vedic Rishis & usual images of their poetry which are of the last importance to our inquiry. First we see that the ascension or the journey of the human soul to a state of divine Truth is among the chief objects of the prayers & sacrifices of the Veda. Secondly, we see that this Truth is not merely the simple primitive conception of truth-speaking, but a condition of consciousness consisting in delight & resulting in a perfect spontaneous & free activity in which there is no falsehood or error; it is a state of divine nature, the Vedantic amritam. Thirdly, we see that this activity of self-perfection, the sadhana of modern Yoga, is represented in the Veda under the image of a journey or of a battle or both in one image. It is a struggle to advance beset by pitfalls & difficult passages, assailed & beset by hostile spiritual forces, the enemies, hurters or destroyers. Whenever therefore we have the image of a battle or a journey, we have henceforth the right to enquire whether it is not in every case the symbol of this great spiritual & psychological process. Fourthly we see that the Vedic sacrifice is in some hymns & may be in all a symbol of the same purport. It is an activity offered to the gods, led by them in this path, directed towards the attainment of the divine Truth-Consciousness & Truth-Life &, presumably, assailed by the same spiritual enemies. Fifthly, we find that words like vasu & tokam, representing the result of the sacrifice, & usually understood as material wealth & children, are used here, must presumably be used in passages & may, possibly, be used in all in a symbolic sense to express by a concrete figure psychological conceptions like Christs treasure laid up in heaven or the common image of the children of ones brain or of ones works. We have in fact, provided always our conclusions are confirmed by the evidence of other hymns, the decisive clue to the Secret of the Veda.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  Indras combat served as model for the battles that the aryans had to sustain against the Dasyus (also termed
  vrtani): he who triumphs in a battle, he truly kills Vrtra. (Maitrayana-Samhita 2.1.3.) Eliade, M. (1978b). p. 207.

1.05 - THE MASTER AND KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  About four o'clock in the afternoon the steamboat with Keshab and his Brahmo followers cast anchor in the Ganges alongside the Kli temple at Dakshineswar. The passengers saw in front of them the bathing-ghat and the chandni. To their left, in the temple compound, stood six temples of iva, and to their right another group of six iva temples. The white steeple of the Kli temple, the tree-tops of the Panchavati, and the silhouette of pine-trees stood high against the blue autumn sky. The gardens between the two nahabats were filled with fragrant flowers, and along the bank of the Ganges were rows of flowering plants. The blue sky was reflected in the brown water of the river, the sacred Ganges, associated with the most ancient traditions of aryan civilization. The outer world appeared soft and serene, and the hearts of the Brahmo devotees were filled with peace.
  Master in samdhi

1.06 - Being Human and the Copernican Principle, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  took place. Sri Aurobindo had already written in the arya:
  With regard to man especially there is still an enormous
  --
  31 arya, vol. V, p. 506.b e ing human an d the cope r nican princi ple
  143

1.06 - Magicians as Kings, #The Golden Bough, #James George Frazer, #Occultism
  ancestors of all the aryan races from India to Ireland, and it has
  left clear traces of itself in our own country down to modern times.

1.06 - Man in the Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2:That luminous Emergence is the dawn which the aryan forefa thers worshipped. Its fulfilled perfection is that highest step of the world-pervading Vishnu which they beheld as if an eye of vision extended in the purest heavens of the Mind. For it exists already as an all-revealing and all-guiding Truth of things which watches over the world and attracts mortal man, first without the knowledge of his conscious mind, by the general march of Nature, but at last consciously by a progressive awakening and self-enlargement, to his divine ascension. 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.
  3:This Truth of things that has to emerge out of the phenomenal world's contradictions is declared to be an infinite Bliss and self-conscious Existence, the same everywhere, in all things, in all times and beyond Time, and aware of itself behind all these phenomena by whose intensest vibrations of activity or by whose largest totality it can never be entirely expressed or in any way limited; for it is self-existent and does not depend for its being upon its manifestations. They represent it, but do not exhaust it; point to it, but do not reveal it. It is revealed only to itself within their forms. The conscious existence involved in the form comes, as it evolves, to know itself by intuition, by self-vision, by self-experience. It becomes itself in the world by knowing itself; it knows itself by becoming itself. Thus possessed of itself inwardly, it imparts also to its forms and modes the conscious delight of Sachchidananda. This becoming of the infinite Bliss-Existence-Consciousness in mind and life and body, - for independent of them it exists eternally, - is the transfiguration intended and the utility of individual existence. Through the individual it manifests in relation even as of itself it exists in identity.

1.07 - A Song of Longing for Tara, the Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  The real jewels are the seven jewels of the aryas:
  1. faith, or condence, in the Three Jewels
  --
  have lots of positive desires and aspirations. In fact, arya bodhisattvas are
  constantly manifesting multiple bodies to benet beings.
  --
  the correct view. Some people think they get an initial glimpse into emptiness and thats it, Now Im an arya! Well, not exactly. There are many levels of realization of emptiness, some inferential and conceptual, others direct
  and non-conceptual. We need to know the stages of the path and to check our
  --
  attain these realizations, become an arya, or noble one, and eventually attain
  enlightenment. To be reborn in other pure lands, one already needs to be an
  --
  Meditating on the meaning of these verses isnt simply praying to arya Tara
  as an external being. Were trying to tap into our own Tara-nature, our Tarapotential, so that we can transform our minds into the Dharma. We want to

1.07 - Bridge across the Afterlife, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  from the arya we find what Eldredge and Gould would
  call punctuated equilibrium in 1972; the discussion of life

1.07 - Note on the word Go, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The next passage to which I shall turn is the eighth verse of the eighth hymn, also to Indra, in which occurs the expression , a passage which when taken in the plain and ordin ary sense of the epithets sheds a great light on the nature of Mahi. Sunrita means really true and is opposed to anrita, false for in the early aryan speech su and s would equally signify, well, good, very; and the euphonic n is of a very ancient type of sandhioriginally, it was probably no more than a strong anuswartraces of which can still be found in Tamil; in the case of su this n euphonic seems to have been dropped after the movement of the liter ary aryan tongue towards the modern principle of Sandhi,a movement the imperfect progress of which we see in the Vedas; but by that time the form an, composed of privative a and the euphonic n, had become a recognised alternative form to a and the omission of the n would have left the meaning of words very ambiguous; therefore n was preserved in the negative form, omitted from the affirmative where its omission caused no inconvenience,for to write gni instead of anagni would be confusing, but to write svagni instead of sunagni would create no confusion. In the pair sunrita and anrita it is probable that the usage had become so confirmed, so much of an almost technical phraseology, that confirmed habit prevailed over new rule. The second meaning of the word is auspicious, derived from the idea good or beneficent in its regular action. The Vedic scholars give a third sense, quick, active; but this is probably due to confusion with an originally distinct word derived from the root , to move on rapidly, to be strong, swift, active from which we have to dance, & strong and a number of other derivatives, for although ri means to go, it does not appear that rita was used in the sense of motion or swiftness. In any case our choice (apart from unnecess ary ingenuities) lies here between auspicious and true. If we take Mahi in the sense of earth, the first is its simplest & most natural significance.We shall have then to translate the earth auspicious (or might it mean true in the sense observing the law of the seasons), wide-watered, full of cows becomes like a ripe branch to the giver. This gives a clear connected sense, although gross and pedestrian and open to the objection that it has no natural and inevitable connection with the preceding verses. My objection is that sunrita and gomati seem to me to have in the Veda a different and deeper sense and that the whole passage becomes not only ennobled in sense, but clearer & more connected in sense if we give them that deeper significance. Gomatir ushasah in Kutsas hymn to the Dawn is certainly the luminous dawns; Saraswati in the third hymn who as chodayitri sunritanam chetanti sumatinam shines pervading all the actions of the understanding, certainly does so because she is the impeller to high truths, the awakener to right thoughts, clear perceptions and not because she is the impeller of things auspiciousa phrase which would have no sense or appropriateness to the context. Mahi is one of the three goddesses Ila, Saraswati and Mahi who are described as tisro devir mayobhuvah, the three goddesses born of delight or Ananda, and her companions being goddesses of knowledge, children of Mahas, she also must be a goddess of knowledge, not the earth; the word mahi also bears the sense of knowledge, intellect, and Mahas undoubtedly refers in many passages to the vijnana or supra-rational level of consciousness, the fourth Vyahriti of the Taittiriya Upanishad. What then prevents us from taking Mahi, here as there, in the sense of the goddess of suprarational knowledge or, if taken objectively, the world of Mahat? Nothing, except a tradition born in classical times when mahi was the earth and the new Nature-worship theory. In this sense I shall take it. I translate the line For thus Mahi the true, manifest in action, luminous becomes like a ripe branch to the giveror, again in better English, For thus Mahi the perfect in truth, manifesting herself in action, full of illumination, becomes as a ripe branch to the giver. For the Yogin again the sense is clear. All things are contained in the Mahat, derived from the Mahat, depend on theMahat, but we here in the movement of the alpam, have not our desire, are blinded & confined, enjoy an imperfect, erroneous & usually baffled & futile activity. It is only when we regain the movement of the Mahat, the large & uncontracted consciousness that comes from rising to the infinite,it is only then that we escape from this limitation. She is perfect in truth, full of illumination; error and ignorance disappear; she manifests herself virapshi in a wide & various activity; our activities are enlarged, our desires are fulfilled. The connection with the preceding stanzas becomes clear. The Vritras, the great obstructors & upholders of limitation, are slain by the help of Indra, by the result of the yajnartham karma, by alliance with the armed gods in mighty internal battle; Indra, the god within our mental force, manifests himself as supreme and full of the nature of ideal truth from which his greatness weaponed with the vajra, vidyut or electric principle, derives (mahitwam astu vajrine). The mind, instinct with amrita, is then full of equality, samata; it drinks in the flood of activity of all kinds as the sea takes in the rivers. For the condition then results in which the ideal consciousness Mahi is like a ripe branch to the giver, when all powers & expansions of being at once (without obstacle as the Vritras are slain) become active in consciousness as masterful and effective knowledge or awareness (chit). This is the process prayed for by the poet. The whole hymn becomes a consecutive & intelligible whole, a single thought worked out logically & coherently and relating with perfect accuracy of ensemble & detail to one of the commonest experiences of Yogic fulfilment. In both these passages the faithful adherence to the intimations of language, Vedantic idea & Yogic experience have shed a flood of light, illuminating the obscurity of the Vedas, bringing coherence into the incoherence of the naturalistic explanation, close & strict logic, great depth of meaning with great simplicity of expression, and, as I shall show when I take up the final interpretation of the separate hymns, a rational meaning & reason of existence in that particular place for each word & phrase and a faultless & inevitable connection with what goes before & with what goes after. It is worth noticing that by the naturalistic interpretation one can indeed generally make out a meaning, often a clear or fluent sense for the separate verses of the Veda, but the ensemble of the hymn has almost always about it an air bizarre, artificial, incoherent, almost purposeless, frequently illogical and self-contradictoryas in Max Mullers translation of the 39th hymn, Kanwas to the Maruts,never straightforward, self-assured & easy. One would expect in these primitive writers,if they are primitive,crudeness of belief perhaps, but still plainness of expression and a simple development of thought. One finds instead everything tortuous, rugged, gnarled, obscure, great emptiness with great pretentiousness of mind, a labour of diction & development which seems to be striving towards great things & effecting a nullity. The Vedic singers, in the modern version, have nothing to say and do not know how to say it. I sacrifice, you drink, you are fine fellows, dont hurt me or let others hurt me, hurt my enemies, make me safe & comfortablethis is practically all that the ten Mandalas have to say to the gods & it is astonishing that they should be utterly at a loss how to say it intelligibly. A system which yields such results must have at its root some radical falsity, some cardinal error.
  I pass now to a third passage, also instructive, also full of that depth and fine knowledge of the movements of the higher consciousness which every Yogin must find in the Veda. It is in the 9th hymn of the Mandala and forms the seventh verse of that hymn. Sam gomad Indra vajavad asme prithu sravo brihat, visvayur dhehi akshitam. The only crucial question in this verse is the signification of sravas.With our modern ideas the sentence seems to us to demand that sravas should be translated here fame. Sravas is undoubtedly the same word as the Greek xo (originally xFo); it means a thing heard, rumour, report, & thence fame. If we take it in that sense, we shall have to translate Arrange for us, O universal life, a luminous and solid, wide & great fame unimpaired. I dismiss at once the idea that go & vaja can here signify cattle and food or wealth. A herded & fooded or wealthy fame to express a fame for wealth of cattle & food is a forceful turn of expression we might expect to find in Aeschylus or in Shakespeare; but I should hesitate, except in case of clear necessity, to admit it in the Veda or in any Sanscrit style of composition; for such expressions have always been alien to the Indian intellect. Our stylistic vagaries have been of another kind. But is luminous & solid fame much better? I shall suggest another meaning for sravas which will give as usual a deeper sense to the whole passage without our needing to depart by a hairs breadth from the etymological significance of the words. Sruti in Sanscrit is a technical term, originally, for the means by which Vedic knowledge is acquired, inspiration in the suprarational mind; srutam is the knowledge of Veda. Similarly, we have in Vedic Sanscrit the forms srut and sravas. I take srut to mean inspired knowledge in the act of reception, sravas the thing acquired by the reception, inspired knowledge. Gomad immediately assumes its usual meaning illuminated, full of illumination. Vaja I take throughout the Veda as a technical Vedic expression for that substantiality of being-consciousness which is the basis of all special manifestation of being & power, all utayah & vibhutayahit means by etymology extended being in force, va or v to exist or move in extension and the vocable j which always gives the idea of force or brilliance or decisiveness in action or manifestation or contact. I shall accept no meaning which is inconsistent with this fundamental significance. Moreover the tendency of the old commentators to make all possible words, vaja, ritam etc mean sacrifice or food, must be rejected,although a justification in etymology might always be made out for the effort. Vaja means substance in being, substance, plenty, strength, solidity, steadfastness. Here it obviously means full of substance, just as gomad full of luminousness,not in the sense arthavat, but with another & psychological connotation. I translate then, O Indra, life of all, order for us an inspired knowledge full of illumination & substance, wide & great and unimpaired. Anyone acquainted with Yoga will at once be struck by the peculiar & exact appropriateness of all these epithets; they will admit him at once by sympathy into the very heart of Madhuchchhandas experience & unite him in soul with that ancient son of Visvamitra. When Mahas, the supra-rational principle, begins with some clearness to work in Yoga, not on its own level, not swe dame, but in the mind, it works at first through the principle of Srutinot Smriti or Drishti, but this Sruti is feeble & limited in its range, it is not prithu; broken & scattered in its working even when the range is wide, not unlimited in continuity, not brihat; not pouring in a flood of light, not gomat, but coming as a flash in the darkness, often with a pale glimmer like the first feebleness of dawn; not supported by a strong steady force & foundation of being, Sat, in manifestation, not vajavad, but working without foundation, in a void, like secondh and glimpses of Sat in nothingness, in vacuum, in Asat; and, therefore, easily impaired, easily lost hold of, easily stolen by the Panis or the Vritras. All these defects Madhuchchhanda has noticed in his own experience; his prayer is for an inspired knowledge which shall be full & free & perfect, not marred even in a small degree by these deficiencies.

1.07 - THE .IMPROVERS. OF MANKIND, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  absolutely pure and primeval humanity of the aryans,--we learn that
  the notion "pure blood," is the reverse of harmless. On the other hand
  --
  anti- aryan religion: Christianity is the transvaluation of all aryan
  values, the triumph of Chandala values, the proclaimed gospel of the

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  But in the last century a new scholarship has invaded the country, the scholarship of aggressive & victorious Europe, which for the first time denies the intimate connection and the substantial identity of the Vedas & the later Scriptures. We ourselves have made distinctions of Jnanakanda & Karmakanda, Sruti & Smriti, but we have never doubted that all these are branches of a single stock. But our new Western Pandits & authorities tell us that we are in error. All of us from ancient Yajnavalkya to the modern Vaidika have been making a huge millennial mistake. European scholarship applying for the first time the test of a correct philology to these obscure writings has corrected the mistake. It has discovered that the Vedas are of an entirely different character from the rest of our Hindu development. For our development has been Pantheistic or transcendental, philosophical, mystic, devotional, sombre, secretive, centred in the giant names of the Indian Trinity, disengaging itself from sacrifice, moving towards asceticism. The Vedas are naturalistic, realistic, ritualistic, semi-barbarous, a sacrificial worship of material Nature-powers, henotheistic at their highest, Pagan, joyous and self-indulgent. Brahma & Shiva do not exist for the Veda; Vishnu & Rudra are minor, younger & unimportant deities. Many more discoveries of a startling nature, but now familiar to the most ignorant, have been successfully imposed on our intellects. The Vedas, it seems, were not revealed to great & ancient Rishis, but composed by the priests of a small invading aryan race of agriculturists & warriors, akin to the Greeks & Persians, who encamped, some fifteen hundred years before Christ, in the Panjab.
  With the acceptance of these modern opinions Hinduism ought by this time to have been as dead among educated men as the religion of the Greeks & Romans. It should at best have become a religio Pagana, a superstition of ignorant villagers. Itis, on the contr ary, stronger & more alive, fecund & creative than it had been for the previous three centuries. To a certain extent this unexpected result may be traced to the high opinion in which even European opinion has been compelled to hold the Vedanta philosophy, the Bhagavat Gita and some of the speculationsas the Europeans think themor, as we hold, the revealed truths of the Upanishads. But although intellectually we are accustomed in obedience to Western criticism to base ourselves on the Upanishads & Gita and put aside Purana and Veda as mere mythology & mere ritual, yet in practice we live by the religion of the Puranas & Tantras even more profoundly & intimately than we live by & realise the truths of the Upanishads. In heart & soul we still worship Krishna and Kali and believe in the truth of their existence. Nevertheless this divorce between the heart & the intellect, this illicit compromise between faith & reason cannot be enduring. If Purana & Veda cannot be rehabilitated, it is yet possible that our religion driven out of the soul into the intellect may wither away into the dry intellectuality of European philosophy or the dead formality & lifeless clarity of European Theism. It behoves us therefore to test our faith by a careful examination into the meaning of Purana & Veda and into the foundation of that truth which our intellect seeks to deny [but] our living spiritual experience continues to find in their conceptions. We must discover why it is that while our intellects accept only the truth of Vedanta, our spiritual experiences confirm equally or even more powerfully the truth of Purana. A revival of Hindu intellectual faith in the totality of the spiritual aspects of our religion, whether Vedic, Vedantic, Tantric or Puranic, I believe to be an inevitable movement of the near future.
  There has already been, indeed, a local movement towards the rehabilitation of the Veda. Swami Dayananda, the founder of the arya Samaj, preached a monotheistic religion founded on a new interpretation of the sacred hymns. But this important attempt, successful & vigorous in the Panjab, is not likely to comm and acceptance among the more subtle races of the south & east. It was based like the European rendering on a system of philology,the Nirukta of Yaska used by the scholastic ingenuity & robust faith of Dayananda to justify conclusions far-reaching & even extravagant, to which it is difficult to assent unless we are offered stronger foundations.Moreover, by rejecting the authority of all later Scriptures and scouting even the Upanishads because they transcend the severity of his monotheistic teaching, Dayananda cut asunder the unity of Hindu religion even more fatally than the Europeans & by the slenderness of vision & the poverty of spiritual contents, the excessive simplicity of doctrine farther weakened the authority of this version for the Indian intellect. He created a sect & a rendering, but failed to rehabilitate to the educated mind in India the authority of the Vedas. Nevertheless, he put his finger on the real clue, the true principle by which Veda can yet be made to render up its long-guarded secret. A Nirukta, based on a wider knowledge of the aryan tongues than Dayananda possessed, more scientific than the conjectural philology of the Europeans, is the first condition of this great recovery. The second is a sympathy & flexibility of intelligence capable of accepting passively & moulding itself to the mentality of the men of this remote epoch.
  If indeed the philology of the Europeans were an exact science or its conclusions inevitable results from indisputable premises, there would be no room for any reopening of the subject. But the failure of comparative philology to develop a sound scientific basis & to create a true science of language has been one of the conspicuous intellectual disappointments of the nineteenth century. There can be no denial of that failure. This so-called science is scouted by scientific minds and even the possibility of an etymological science has been disputed. The extravagances of the philological sun myth weavers have been checked by a later method which prefers the evidence of facts to the evidence of nouns & adjectives. The later ethnological theories ignore the conclusions & arguments of the philologists. The old theory of aryan, Semite, Dravidian & Turanian races has everywhere been challenged and is everywhere breached or rejected. The philologists have indeed established some useful identities and established a few rules of phonetical modification and detrition. But the rest is hypothesis and plausible conjecture. The capacity of brilliant conjecture, volatile inference and an ingenious imagination have been more useful to the modern Sanscrit scholar than rigorous research, scientific deduction or patient and careful generalisation. We are therefore at liberty even on the ground of European science & knowledge to hesitate before the conclusions of philological scholarship.
  But for my own part I do not hold myself bound by European research&European theories.My scepticism of nineteenth century results goes farther than is possible to any European scepticism. The Science of comparative religion in Europe seems to me to be based on a blunder. The sun & star theory of comparative mythology with its extravagant scholastic fancies & lawless inferences carries no conviction to my reason. I find in the aryan & Dravidian tongues, the aryan and Dravidian races not separate & unconnected families but two branches of a single stock. The legend of the aryan invasion & settlement in the Panjab in Vedic times is, to me, a philological myth. The naturalistic interpretation of theVedas I accept only as a transference or adhyaropa of European ideas into the Veda foreign to the mentality of the Vedic Rishis & Max Mullers discovery of Vedic henotheism as a brilliant & ingenious error. Whatever is sound & indisputable in European ideas & discoveries, I am bound to admit & shall use, but these large generalisations & assumptions ought, I think, no longer to pass current as unchallengeable truth or the final knowledge about the Vedas. My method is rather to make a tabula rasa of all previous theories European or Indian & come back to the actual text of the Veda for enlightenment, the fundamental structure & development of the old Sanscrit tongue for a standard of interpretation and the connection of thought in the hymns for a guide to their meaning. I have arrived as a result at a theory of the Vedic religion, of which this book is intended to give some initial indications.
  I put aside at the beginning the common assumption that since religion started from the fears & desires of savages a record of religion as ancient as the Vedas must necessarily contain a barbarous or semi-barbarous mythology empty of any profound or subtle spiritual & moral ideas or, if it contains them at all, that it must be only in the latest documents. We have no more right to assume that the Vedic Rishis were a race of simple & frank barbarians than to assume that they were a class of deep and acute philosophers. What they were is the thing we have to discover and we may arrive at either conclusion or neither, but we must not start from our goal or begin our argument on the basis of our conclusion. We know nothing of the history & thought of the times, we know nothing of the state of their intellectual & social culture except what we can gather from the Vedic hymns themselves. Indications from other sources may be useful as clues but the hymns are our sole authority.
  --
  Moreover, even their moralised gods were only the superficial & exterior aspect of the Greek religion. Its deeper life fed itself on the mystic rites of Orpheus, Bacchus, the Eleusinian mysteries which were deeply symbolic and remind us in some of their ideas & circumstances of certain aspects of Indian Yoga. The mysticism & symbolism were not an entirely modern development. Orpheus, Bacchus & Demeter are the centre of an antique and prehistoric, even preliter ary mind-movement. The element may have been native to Greek religious sentiment; it may have been imported from the East through the aryan races or cultures of Asia Minor; but it may also have been common to the ancient systems of Greece & India. An original community or a general diffusion is at least possible. The double aspect of exoteric practice and esoteric symbolism may have already been a fundamental characteristic of the Vedic religion. Is it entirely without significance that to the Vedic mind men were essentially manu, thinkers, the original father of the race was the first Thinker, and the Vedic poets in the idea of their contemporaries not merely priests or sacred singers or wise bards but much more characteristically manishis & rishis, thinkers & sages?We can conceive with difficulty such ideas as belonging to that undeveloped psychological condition of the semi-savage to which sacrifices of propitiation & Nature-Gods helpful only for material life, safety & comfort were all-sufficient. Certainly, also, the earliest Indian writings subsequent to Vedic times bear out these indications. To the writers of the Brahmanas the sacrificial ritual enshrined an elaborate symbolism. The seers of the Upanishad worshipped Surya & Agni as great spiritual & moral forces and believed the Vedic hymns to be effective only because they contained a deep knowledge & a potent spirituality. They may have been in errormay have been misled by a later tradition or themselves have read mystic refinements into a naturalistic text. But also & equally, they may have had access to an unbroken line of knowledge or they may have been in direct touch or in closer touch than the moderns with the mentality of the Vedic singers.
  The decision of these questions will determine our whole view of Vedic religions and decide the claim of the Veda to be a living Scripture of Hinduism. It is of prim ary importance to know what in their nature and functions were the gods of the Veda. I have therefore made this fundamental question form the sole subject matter of the present volume. I make no attempt here to present a complete or even a sufficient justification of the conclusions which I have been led to. Nor do I present my readers with a complete enquiry into the nature & functions of the Vedic pantheon. Such a justification, such an enquiry can only be effected by a careful philological analysis & rendering of the Vedic hymns and an exhaustive study of the origins of the Sanscrit language. That is a labour of very serious proportions & burdened with numerous difficulties which I have begun and hope one day to complete myself or to leave to others ready for completion. But in the present volume I can only attempt to establish a prima facie [case] for a reconsideration of the whole question. I offer the suggestion that the Vedic creed & thought were not a simple, but a complex, not a barbarous but a subtle & advanced, not a naturalistic but a mystic & Vedantic system.
  --
  Saraswati, a name familiar to the religious conceptions of the race from our earliest eras, & of incessant occurrence in poetic phraseology and image, is worshipped yearly even at the present day in all provinces of the peninsula no less than those many millenniums ago in the prehistoric dawn of our religion and literature. Consistently, subsequent to the Vedic times, she has been worshipped everywhere & is named in all passages as a goddess of speech, poetry, learning and eloquence. Epic, Purana and the popular imagination know her solely as this deity of speech & knowledge. She ranks therefore in the order of religious ideas with the old Hellenic conceptions of Pallas, Aphrodite or the Muses; nor does any least shadow of the material Nature-power linger to lower the clear intellectuality of her powers and functions. But there is also a river Saraswati or several rivers of that name. Therefore, the doubt suggests itself: In any given passage may it not be the aryan river, Saraswati, which the bards are chanting? even if they sing of her or cry to her as a goddess, may it not still be the River, so dear, sacred & beneficent to them, that they worship? Or even where she is clearly a goddess of speech and thought, may it not be that the aryans, having had originally no intellectual or moral conceptions and therefore no gods of the mind and heart, converted, when they did feel the need, this sacred flowing River into a goddess of sacred flowing song? In that case we are likely to find in her epithets & activities the traces of this double capacity.
  For the rest, Sayana in this particular passage lends some support [to] this suggestion of Saraswatis etymological good luck; for he tells us that Saraswati has two aspects, the embodied goddess of Speech and the figure of a river. He distributes, indeed, these two capacities with a strange inconsistency and in his interpretation, as in so many of these harsh & twisted scholastic renderings, European & Indian, of the old melodious subtleties of thought & language, the sages of the Veda come before us only to be convicted of a baffling incoherence of sense and a pointless inaptness of language. But possibly, after all, it is the knowledge of the scholar that is at fault, not the intellect of the Vedic singers that was confused, stupid and clumsy! Nevertheless we must consider the possibility that Sayanas distribution of the sense may be ill-guided, & yet his suggestion about the double role of the goddess may in itself be well-founded. There are few passages of the ancient Sanhita, into which these ingenuities of the ritualistic & naturalistic interpretations do not pursue us. Our inquiry would protract itself into an intolerable length, if we had at every step to clear away from the path either the heavy ancient lumber or the brilliant modern rubbish. It is necess ary to determine, once for all, whether the Vedic scholars, prve ntan uta, are guides worthy of trustwhe ther they are as sure in taste & insight as they are painstaking and diligent in their labour,whether, in a word, these ingenuities are the outcome of an imaginative licence of speculation or a sound & keen intuition of the true substance of Veda. Here is a crucial passage. Let us settle at least one side of the account the ledger of the great Indian scholiast.
  --
  The effectual motive for Sayanas admission of Saraswatis double rle in this Sukta is the expression maho arnas, the great water, of the third rik. Only in her capacity as a river-goddess has Saraswati anything to do with material water; an abundance of liquid matter is entirely irrelevant to her intellectual functions. If therefore we accept arnah in a material sense, the entrance of the river into the total physiognomy of Saraswati is imposed upon us by hard necessity in spite of the resultant incoherence. But if on the other hand, arnah can be shown to bear other than a material significance or intention, then no other necessity exists for the introduction of a deified aryan river. On the contr ary, there is an extraordin ary accumulation of expressions clearly intellectual in sense. Pvak, dhiyvasuh, chodayitr snritnm, chetant sumatnm, prachetayati ketun, dhiyo vsv vi rjati are all expressions of this stamp; for they mean respectively purifying, rich in understanding, impeller of truths, awakening to good thoughts, perceives or makes conscious by perception, governs variously all the ideas or mental activities. Even yajnam vashtu and yajnam dadhe refer, plainly, to a figurative moral upholding,if, indeed, upholding be at all the Rishis intention in vashtu. What is left? Only the name Saraswati thrice repeated, the pronoun nah, and the two expressions vjebhir vjinvat and maho arnah. The rest is clearly the substance of a passage full of strong intellectual and moral conceptions. I shall suggest that these two expressions vjebhir vjin vat and maho arnah are no exception to the intellectuality of the rest of the passage. They, too, are words expressing moral or intellectual qualities or entities.
  The word vja, usually rendered by Sayana, food or ghee,a sense which he is swift to foist upon any word which will at all admit that construction, as well as on some which will not admit it,has in other passages another sense assigned to it, strength, bala. It is the latter significance or its basis of substance & solidity which I propose to attach to vja in every line of the Rigveda where it occursand it occurs with an abundant frequency. There are a number of words in the Veda which have to be rendered by the English strength,bala, taras, vja, sahas, avas, to mention only the most common expressions. Can it be supposed that all these vocables rejoice in one identical connotation as commentators and lexicographers would lead us to conclude, and are used in the Veda promiscuously & indifferently to express the same idea of strength? The psychology of human language is more rich and delicate. In English the words strength, force, vigour, robustness differ in their mental values; force can be used in offices of expression to which strength and vigour are ineligible. In Vedic Sanscrit, as in every living tongue, the same law holds and a liter ary and thoughtful appreciation of its documents, whatever may be the way of the schools, must take account of these distinctions. In the brief list I have given, bala answers to the English strength, taras gives a shade of speed and impetuosity, sahas of violence or force, avas of flame and brilliance, vja of substance and solidity. In the philological appendix to this work there will be found detailed reasons for concluding that strength is in the history of the word vja only a second ary sense, like its other meanings, wealth and food; the basic idea is a strong sufficiency of substance or substantial energy. Vja is one of the great standing terms of the Vedic psychology. All states of being, whether matter, mind or life and all material, mental & vital activities depend upon an original flowing mass of Energy which is in the vivid phraseology of the Vedas called a flood or sea, samudra, sindhu or arnas. Our power or activity in any direction depends first on the amount & substantiality of this stream as it flows into, through or within our own limits of consciousness, secondly, on our largeness of being constituted by the wideness of those limits, thirdly, on our power of holding the divine flow and fourthly on the force and delight which enter into the use of our available Energy. The result is the self-expression, ansa or vyakti, which is the objective of Vedic Yoga. In the language of the Rishis whatever we can make permanently ours is called our holding or wealth, dhanam or in the plural dhanni; the powers which assist us in the getting, keeping or increasing of our dhanni, the yoga, s ti & vriddhi, are the gods; the powers which oppose & labour to rob us of this wealth are our enemies & plunderers, dasyus, and appear under various names, Vritras, Panis, Daityas, Rakshasas, Yatudhanas. The wealth itself may be the substance of mental light and knowledge or of vital health, delight & longevity or of material strength & beauty or it may be external possessions, cattle, progeny, empire, women. A close, symbolic and to modern ideas mystic parallelism stood established in the Vedic mind between the external & the internal wealth, as between the outer sacrifice which earned from the gods the external wealth & the inner sacrifice which brought by the aid of the gods the internal riches. In this system the word vja represents that amount & substantial energy of the stuff of force in the dhanam brought to the service of the sacrificer for the great Jivayaja, our daily & continual life-sacrifice. It is a substantial wealth, vjavad dhanam that the gods are asked to bring with them. We see then in what sense Saraswati, a goddess purely mental in her functions of speech and knowledge, can be vjebhir vjinvat. Vjin is that which is composed of vja, substantial energy; the plural vj h or vj ni the particular substantialities of various composed. For the rest, to no other purpose can a deity of speech & knowledge be vjebhir vjinvat. In what appropriateness or coherent conceivable sense can the goddess of knowledge be possessed of material wealth or full-stored with material food, ghee & butter, beef & mutton? If it be suggested that Speech of the mantras was believed by these old superstitious barbarians to bring them their ghee & butter, beef & mutton, the answer is that this is not what the language of the hymns expresses. Saraswati herself is said to be vjinvat, possessed of substance of food; she is not spoken of as being the cause of fullness of food or wealth to others.
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  What then is maho arnas? Is it the great sea of general being, substance of general existence out of which the substance of thought & speech are formed? It is possible; but such an interpretation is not entirely in consonance with the context of this passage. The suggestion I shall advance will therefore be different. Mahas, as a neuter adjective, means great,maho arnas, the great water; but mahas may be equally a noun and then maho arnas will mean Mahas the sea. In some passages again, mahas is genitive singular or accusative plural of a noun mah; maho arnas may well be the flowing stream or flood of Mah, as in the expression vasvo arnavam, the sea of substance, in a later Sukta.We are therefore likely to remain in doubt unless we can find an actual symbolic use of either word Mah or Mahas in a psychological sense which would justify us in supposing this Maho Arnas to be a sea of substance of knowledge rather than vaguely the sea of general substance of being. For this is the significance which alone entirely suits the actual phraseology of the last Rik of the Sukta. We find our clue in the Taittiriya Upanishad. It is said there that there are three recognised vyahritis of the Veda, Bhur, Bhuvar, Swah, but the Rishi Mahachamasya affirmed a fourth. The name of this doubtful fourth vyahriti is Mahas. Now the mystic vyahritis of the Veda are the shabdas or sacred words expressing objectively the three worlds, subjectively mentalised material being, mentalised vital being & pure mental being, the three manifest states of our phenomenal consciousness. Mahas, therefore, must express a fourth state of being, which is so much superior to the other three or so much beyond the ordin ary attainment of our actual human consciousness that it is hardly considered in Vedic thought a vyahriti, whatever one or two thinkers may have held to the contr ary. What do we know of this Mahas from Vedantic or later sources? Bhuh, Bhuvah, Swar of the Veda rest substantially upon the Annam, Prana, Manas, matter, life & mind of the Upanishads. But the Upanishads speak of a fourth state of being immediately aboveManas, preceding it therefore & containing it, Vijnanam, ideal knowledge, and a fifth immediately above Vijnanam, Ananda or Bliss. Physically, these five are the pancha kshitayah, five earths or dwelling-places, of the Rig Veda and they are the pancha koshas, five sheaths or bodies of the Upanishads. But in our later Yogic systems we recognise seven earths, seven standing grounds of the soul on which it experiences phenomenal existence. The Purana gives us their names [the names of the two beyond the five already mentioned], Tapas and Satya, Energy&Truth. They are the outward expressions of the two psychological principles, Self-Awareness &Self-Being (Chit&Sat) which with Ananda, Self-Bliss, are the triune appearance in the soul of the supreme Existence which the Vedanta calls Brahman. Sat, Chit & Ananda constitute to Vedantic thought the parardha or spiritual higher half [of] our existence; in less imaginative language, we are in our supreme existence self-existence, self-awareness & self-delight. Annam, Prana & Manas constitute to Vedantic thought the aparardha or lower half; again, in more abstract speech, we are in our lower phenomenal existence mind, life & matter. Vijnana is the link; standing in ideal knowledge we are aware, looking upward, of our spiritual existence, looking downward, we pour it out into the three vyahritis, Bhur, Bhuvah & Swar, mental, vital & material existence, the phenomenal symbols of our self-expression. Objectively vijnana becomes mahat, the great, wide or extended state of phenomenal being,called also brihat, likewise signifying vast or great,into which says the Gita, the Self or Lord casts his seed as into a womb in order to engender all these objects & creatures. The Self, standing in vijnanam or mahat, is called the Mahan Atma, the great Self; so that, if we apply the significance [of] these terms to the Vedic words mah, mahas, mahi, mahn, then, even accepting mahas as an adjective and maho arnas in the sense of the great Ocean, it may very well be the ocean of the ideal or pure ideative state of existence in true knowledge which is intended, the great ocean slumbering in our humanity and awakened by the divine inspiration of Saraswati. But have we at all the right to read these high, strange & subtle ideas of a later mysticism into the primitive accents of the Veda? Let us at least support for a while that hypothesis. We may very well ask, if not from the Vedic forefa thers, whence did the aryan thinkers get these striking images, this rich & concrete expression of the most abstract ideas and persist in them even after the Indian mind had rarefied & lifted its capacity to the height of the most difficult severities & abstractions known to any metaphysical thinking? Our hypothesis of a Vedic origin remains not only a possible suggestion but the one hypothesis in lawful possession of the field, unless a foreign source or a later mixed ideation can be proved. At present this later ideation may be assumed, it has not been & cannot be proved. The agelong tradition of India assigns the Veda as the source & substance of our theosophies; Brahmana, Aranyaka, Upanishad & Purana as only the interpretation & later expression; the burden of disproof rests on those who negative the tradition.
  Vjebhir vjinvat and maho arnas are therefore fixed in their significance. The word vashtu in the tenth Rik offers a difficulty. It is equivalent to vahatu, says the Brahmana; to kmayatu, says Sayana; but, deferring to the opinion of the Brahmana, he adds that it means really kmayitw vahatu. Undoubtedly the root va means in classical Sanscrit to desire; but from the evidence of the classical Sanscrit we have it established that in more ancient times its ordin ary meaning must have been to subdue or control; for although the verb has lost this sense in the later language, almost all its derivatives bear that meaning & the sense of wish, will or desire only persists in a few of them, va, wish and possibly va, a woman. It is this sense which agrees best with the context of the tenth rik and is concealed in the vahatu of the Brahmanas. There is no other difficulty of interpretation in the passage.
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  The thought passes on in the eleventh Rik from the prayer to the fulfilment. Yajnam dadhe Saraswat. Saraswati upholds the Yajna; she has accepted the office of governance & already upbears in her strength the action of the sacrifice. In that action she is Chodayitr unritnm, chetant sumatnm. That great luminous impulse of inspiration in which the truths of being start to light of themselves and are captured and possessed by the mind, that spiritual enlightenment and awakening in which right thoughts & right seeing become spontaneously the substance of our purified mental state, proceed from Saraswati & are already being poured by her into the system, like the aryan stream into the Indus. Mati means any activity of the mind; right thoughts in the intellect, right feelings in the heart, right perceptions in the sensational mind, sumati may embrace any or all of these associations; in another context, by a different turn of the prefix, it may express kindly thoughts, friendly feelings, happy perceptions.
  In the last Rik the source of this great illumination is indicated. Spiritual knowledge is not natural to the mind; it is in us a higher faculty concealed & sleeping, not active to our consciousness. It is only when the inspiration of a divine enlightenment,Saraswat ketun, in the concrete Vedic language,seizes on that self-luminous faculty & directs a ray of it into our understanding that we receive the high truths, the great illuminations which raise us above our normal humanity. But it is not an isolated illumination with which this son of Viswamitra intends to be satisfied. The position for him is that the human perception & reason, but asleep, sushupta, achetana, on the level of the pure ideal knowledge. He wishes it to awake to the divine knowledge & his whole mental state to be illumined by it. The divine Inspiration has to awaken to conscious activity this great water now lying still & veiled in our humanity. This great awakening Saraswati now in the action of the Sacrifice effects for MadhuchchhandasMaho arnah prachetayati. The instrument is ketu, enlightening perception. With the knowledge that now streams into the mind from the ocean of divine knowledge all the ideas of the understanding in their various & many-branching activity are possessed and illumined. Dhiyo viv vi rjati. She illumines variously or in various directions, or, less probably, she entirely illumines, all the activities of the understanding. This invasion & illumination of his whole mental state by the state of divine knowledge, with its spontaneous manifestation of high truths, right thoughts, right feelings, the ritam jyotih, is the culmination of this sacrifice of Madhuchchhandas.
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  What is this subjective function of the Aswins? We get it, I think, in the key words chanasyatam, rsthm. Whatever else may be the character of the Aswins, we get from the consonance of the two Rishis this strong suggestion that they are essentially gods of delight. Is there any other confirmation of the suggestion? Every epithet in this first rik testifies strongly to its correctness. The Aswins are purubhuj, much-enjoying; they are ubhaspat, lords of weal or bliss, or else of beauty for ubh may have any of these senses as well as the sense of light; they are dravatpn, their hands dropping gifts, says Sayana, and that agrees well with the nature of gods of delight who pour from full hands the roses of rapture upon mortals, manibus lilia plenis. But dravat usually means in the Veda, swift, running, and pni, although confined to the hands in classical Sanscrit, meant, as I shall suggest, in the old aryan tongue any organ of action, hand, foot or, as in the Latin penis, the sexual organ. Even so, we have the nature of the Aswins as gods of delight, fully established; but we get in addition a fresh characteristic, the quality of impetuous speed, which is reinforced by their other epithets. For the Aswins are nar, the Strong ones; rudravartan,they put a fierce energy into all their activities; they accept the mantras of the hymn avray dhiy, with a bright-flaming strength of intelligence in the understanding. The idea of bounteous giving, suggested by Sayana in dravatpn and certainly present in that word if we accept pni in its ordin ary sense, appears in the dasra of the third rik, O you bounteous ones. Sayana indeed takes dasr in the sense of destroyers; he gives the root das in this word the same force as in dasyu, an enemy or robber; but das can also mean to give, dasma is sometimes interpreted by the scholiasts sacrificer and this sense of bounteous giving seems to be fixed on the kindred word dasra also, at least when it is applied to the Aswins, by the seventeenth rik of the thirtieth Sukta, unahepas hymn to Indra & the Aswins,
    win, avvaty, ish ytam avray,
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  There are two epithets yet left which we have to fix to their right significance, before we sum up the evidence of this passage and determine the subjective physiognomy of the Aswins,purudansas & nsaty. Sayana interprets dansas as active,the Aswins are gods of a great activity; I suggest fashioning or forming activity,they are abundant fashioners. Sayanas interpretation suits better with the idea of the Aswins as gods full of strength, speed and delight, purudansas, full of a rich activity. But the sense of fashioning is also possible; we have in I.30.16 the expression sa no hiranyaratham dansanvn sa nah sanit sanaye sa no adt, where the meaning may be he gave a car, but would run better he fashioned for us a brilliant car, unless with Sayana we are to disregard the whole structure & rhythmic movement of unahepas sentence. The other epithet Nsaty has long been a puzzle for the grammarians; for the ingenious traditional rendering of Yaska & Sayana, na asaty, not untruthful, is too evidently a desperate shift of entire ignorance. The word by its formation must be either a patronymic, Sons of Nasata, or an adjective formed by the termination tya from the old aryan noun Nsa, which still exists in the Greek o, an island. The physical significance of n in the aryan tongues is a gliding or floating motion; we find it in the Latin, nare, to swim or float, the Greek Nais, a river goddess, nama, a stream, nxis, swimming, floating, naros, water, (S. nra, water), necho, I swim, float or sail; but in Sanscrit, except in nra, water, and nga, a snake, elephant, this signification of the long root n, shared by it originally with na, ni, n, nu & n, has disappeared. Nevertheless, the word Nsa, in some sense of motion, floating, gliding, sailing, voyaging, must have existed among the more ancient Sanscrit vocables. But in what sense can it be applied to the Aswins? It seems to me that we get the clue in the seventh sloka of Praskanwas Hymn to the Aswins which I have already quoted. For immediately after he has spoken of the jyotishmat ish, the luminous force which has carried him over to the other shore of the Ignorance, Praskanwa proceeds,
     no nv matnm, ytam prya gantave,
  --
  Brahmni, says Sayana, means the hymnal chants; vghatah is the ritwik, the sacrificial priest. These ritual senses belong to the words but we must always inquire how they came to bear them. As to vghat, we have little clue or evidence, but on the system I have developed in another work (the Origins of aryan Speech), it may be safely concluded that the lost roots vagh & vgh, must have conveyed the sense of motion evident in the Latin vagus & vagari, wandering & to wander & the sense of crying out, calling apparent in the Latin vagire, to cry, & the Sanscrit vangh, to abuse, censure. Vghat may mean the sacrificial priest because he is the one who calls to the deity in the chant of the brahma, the sacred hymn. It may also mean one who increases in being, in his brahma, his soul, who is getting vja or substance.
  The word Brahma is a great word in Indian thought, the greatest of all the words in which Indian spirituality has expressed itself; it means in the Upanishads, in all later literature, the Brahman, the Supreme & the All, the Spirit of Things & the sole reality. We need not ask ourselves, as yet, whether this crowning conception has any place in the Vedic hymns; all we need ask is whether Brahman in the Rigveda means hymn & only hymn or whether it has some sense by which it could pass naturally into the great Vedantic conception of the supreme Spirit. My suggestion is that Brahma in the Rigveda means often the soul, the psuche of the Greeks, animus of the Romans, as distinguished from the manas, mens or . This sense it must have borne at some period of Indian thought antecedent to the Upanishads; otherwise we cannot explain the selection of a word meaning hymn or speech as the great fundamental word of Vedanta, the name of the supreme spiritual Reality. The root brih, from which it comes, means, as we have seen in connection with barhis, to be full, great, to expand. Because Brahman is like the ether extending itself in all being, because it fills the body & whole system with its presence, therefore the word brahma can be applied to the soul or to the supreme Spirit, according as the idea is that of the individual spirit or the supreme Existence. It is possible also that the Greek phren, mind, phronis, etc may have derived from this root brih (the aspirate being thrown back on the initial consonant),& may have conveyed originally the same association of ideas. But are we justified in supposing that this use of Brahma in the sense of soul dates back to the Rigveda? May it not have originated in the intermediate period between the period of the Vedic hymns and the final emergence of the Upanishads? In most passages brahma can mean either hymn or soul; in some it seems to demand the sole sense of hymn. Without going wholly into the question, I shall only refer the reader to the hymn ofMedhatithi Kanwa, to Brahmanaspati, the eighteenth of the first Mandala, and the epithets and functions there attri buted to the Master of the Brahman. My suggestion is that in the Rigveda Brahmanaspati is the master of the soul, primarily, the master of speech, secondarily, as the expression of the soul. The immense importance attached to Speech, the high place given to it by the Vedic Rishis not only as the expression of the soul, but that which best increases & expands its substance & power in our life & being, is one of the most characteristic features of Vedic thought. The soul expresses itself through conscious knowledge & in thought; speech stands behind thought & connects knowledge with its expression in idea. It is through Vak that the Lord creates the world.

1.09 - A System of Vedic Psychology, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Nevertheless a time must come when the Indian mind will shake off the paralysis that has fallen upon it, cease to think or hold opinions at second & third hand & reassert its right to judge and inquire with a perfect freedom into the meaning of its own Scriptures. When that day comes, we shall, I think, discover that the imposing fabric of Vedic theory is based upon nothing more sound or lasting than a foundation of loosely massed conjectures. We shall question many established philological myths,the legend, for instance, of an aryan invasion of India from the north, the artificial & unreal distinction of aryan & Dravidian which an erroneous philology has driven like a wedge into the unity of the homogeneous Indo-Afghan race; the strange dogma of a henotheistic Vedic naturalism; the ingenious & brilliant extravagances of the modern sun & star myth weavers, and many another hasty & attractive generalisation which, after a brief period of unquestioning acceptance by the easily-persuaded intellect of mankind, is bound to depart into the limbo of forgotten theories. We attach an undue importance & value to the ephemeral conclusions of European philology, because it is systematic in its errors and claims to be a science.We forget or do not know that the claims of philology to a scientific value & authority are scouted by European scientists; the very word, Philologe, is a byword of scorn to serious scientific writers in Germany, the temple of philology. One of the greatest of modern philologists & modern thinkers, Ernest Renan, was finally obliged after a lifetime of hope & earnest labour to class the chief preoccupation of his life as one of the petty conjectural sciencesin other words no science at all, but a system of probabilities & guesses. Beyond one or two generalisations of the mutations followed by words in their progress through the various aryan languages and a certain number of grammatical rectifications & rearrangements, resulting in a less arbitr ary view of linguistic relations, modern philology has discovered no really binding law or rule for its own guidance. It has fixed one or two sure signposts; the rest is speculation and conjecture.We are not therefore bound to worship at the shrines of Comparative Science & Comparative Mythology & offer up on these dubious altars the Veda & Vedanta. The question of Vedic truth & the meaning of Veda still lies open. If Sayanas interpretation of Vedic texts is largely conjectural and likely often to be mistaken & unsound, the European interpretation can lay claim to no better certainty. The more lively ingenuity and imposing orderliness of the European method of conjecture may be admitted; but ingenuity & orderliness, though good helps to an enquiry, are in themselves no guarantee of truth and a conjecture does not cease to be a conjecture, because its probability or possibility is laboriously justified or brilliantly supported. It is on the basis of a purely conjectural translation of the Vedas that Europe presents us with these brilliant pictures of Vedic religion, Vedic society, Vedic civilisation which we so eagerly accept and unquestioningly reproduce. For we take them as the form of an unquestionable truth; in reality, they are no more than brilliantly coloured hypotheses,works of imagination, not drawings from the life.
  ***

1.09 - Saraswati and Her Consorts, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
   spiritual, from a purely naturalistic to an increasingly ethical and psychological view of Nature and the world and the gods - and this, though by no means certain, is for the present the accepted view,1 - we must suppose that the Vedic poets were at least already advancing from the physical and naturalistic conception of the Gods to the ethical and the spiritual. But Saraswati is not only the goddess of Inspiration, she is at one and the same time one of the seven rivers of the early aryan world. The question at once arises, whence came this extraordin ary identification? And how does the connection of the two ideas present itself in the
  Vedic hymns? And there is more; for Saraswati is important not only in herself but by her connections. Before proceeding farther let us cast a rapid and cursory glance at them to see what they can teach us.
  --
  We may note that the word Pegasus, if we transliterate it into the original aryan phonetics, becomes Pajasa and is obviously connected with the Sanskrit pajas, which meant originally force,
  I do not think we have any real materials for determining the first origin and primitive history of religious ideas. What the facts really point to is an early teaching at once psychological and naturalistic, that is to say with two faces, of which the first came to be more or less obscured, but never entirely effaced even in the barbarous races, even in races like the tribes of North America. But this teaching, though prehistoric, was anything but primitive.
  --
  Should this imagery be admitted, and it is evident that if once such conceptions are supposed to exist, this would be the natural imagery for a people living the life and placed in the surroundings of the ancient aryans, - quite as natural for them and inevitable as for us the image of the "planes" with which theosophical thought has familiarised us, - the place of
  Saraswati as one of the seven rivers becomes clear. She is the current which comes from the Truth-principle, from the Ritam or Mahas, and we actually find this principle spoken of in the

1.09 - Talks, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Those who have read Talks with Sri Aurobindo or Evening Talks must have realised that Sri Aurobindo was not a world-averse Yogi lost in rapturous silence of the Brahman like the Maharshi, nor talked, when he did, mostly of spiritual matters as did Ramakrishna. In fact our talks covered a vast range of subjects, they had almost a global dimension. We wondered at his enormous knowledge in so many fields. Considering the shortness of the period during which he lived in strenuous contact with the external world, one would be tempted to ask how much of this knowledge was the outcome of his practical worldly experience and how much a result of Yoga? In a letter to me he had said, "Don't try to throw allopathic dust in my eyes, sir! I have lived a fairly long time and seen something of the world before my retirement and much more after it." So Yoga must have opened to his vision "thoughts that wander through eternity" and made him the possessor of infinite knowledge, secular as well as spiritual: "World after world bursts on the awakened sight", he says in one of his sonnets. He has attributed all that he had become to the effect of Yoga. In one of our talks we were staggered to hear him profess that even if he had written ten times more than he had done, his knowledge would have remained unexhausted. And when we murmured in a sad protest that such a vast amount of knowledge would be lost to us, he replied, "Practise first what I have written." On another occasion when he was asked by a sadhak how he could manage to write on seven subjects at a time in the arya,he replied that he could write seven issues of the arya every month for 70 years and still the knowledge that came from above would hardly be exhausted. The Mother also said that he wrote the arya from a completely silent mind; everything came right down on the typewriter. Otherwise it would not have been possible to write 64 pages every month. Strictly speaking, it was only in the last week of the month that he would get down to writing. Amrita had been asked to remind him about the arya, a week before its time for the Press. When he gave the signal, Sri Aurobindo would start the "Herculean labour" and finish it with utmost ease. Those words from a sonnet of his "I have drunk the Infinite like a giant's wine", are a testimony to this bewildering fact.
  Now at this fountainhead of wisdom and yogic illumination we had the rare opportunity to drink day arid night for a number of years. If we could not get more it was not because he had closed the channel, but rather that our small vessels could not contain more. One can then understand that next to his; silent human-divine Presence, his talks were the most coveted feature of our close association with him.

1.09 - The Worship of Trees, #The Golden Bough, #James George Frazer, #Occultism
  IN THE RELIGIOUS history of the aryan race in Europe the worship of
  trees has played an important part. Nothing could be more natural.
  --
  attested for all the great European families of the aryan stock.
  Amongst the Celts the oak-worship of the Druids is familiar to every

11.07 - The Labours of the Gods: The five Purifications, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Above and next to this region of the viscera, on the other side of the diaphragm, is the region of the thorax, the chest cavity. It contains the ,most important of all human organs, the heart and the lungs, which means the respiratory and the circulatory systems, extending into the solar plexus; and the power that controls it is that of the third element Tejas, the pulsating, radiant energy. It is the energising heat, the warmth of will and aspiration, concentration in the heart; it is also Tapas. It is indeed a form of fire, fire in its essential substance, a quiet white flame against the robust red and crimson and purple fires of earth. It is the mounting urge of consciousness in its rhythmic poise of harmonious strength. And that is the god aryama of the Vedas, the godhead presiding over the upward surge of evolution. From here comes not merely the drive to go forward, the secret dynamo that moves the being to its goal but also the vision that shows the way and the conditions under which the end is achieved or fulfilled. From here too comes rhythm and the balance and the happy harmony of all movements in life. The calm heave of the lung sand the glad beat of the heart are the sign and symbol of a radiant animation.
   We now come to the fourth domain, the domain of Marut; in the physical body it is the mouth, the throat, the tongue, the facial front in general. It is the field of expression, of articulationVak, the word is the symbol. Here is the alert, the mobile field, also a stage for the play, the outward display of all the significances that life movements carry in them, physical or psychological. Speech or utterance is the epitomised or concretised expression of the sense of life movement.

1.10 - Laughter Of The Gods, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Myself: What will be the nature of the physical transformation? Change of pigment? Mongolian features into aryo-Greek? Bald head into luxuriant growth? Old men into Gods of eternal youth?
  Sri Aurobindo: Why not seven tails with an eighth on the head everybody different colours, blue, magenta, indigo, green, scarlet, etc.; hair luxuriant but vermillion and flying erect skywards; other details to match? Amen!

1.10 - The Image of the Oceans and the Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  (pens) by the enemy so that they are not seen. Certainly, this does not mean that rivers of ghee - or of water, either - rising from the heart-ocean or any ocean were caught on their way by the wicked and unconscionable Dravidians and shut up in a hundred pens so that the aryans or the aryan gods could not even catch a glimpse of them. We perceive at once that the enemy,
  Pani, Vritra of the hymns is a purely psychological conception and not an attempt of our forefa thers to conceal the facts of early Indian history from their posterity in a cloud of tangled and inextricable myths. The Rishi Vamadeva would have stood aghast at such an unforeseen travesty of his ritual images. We are not even helped if we take ghr.ta in the sense of water, hr.dya samudra in the sense of a delightful lake, and suppose that the
  Dravidians enclose the water of the rivers with a hundred dams so that the aryans could not even get a glimpse of them. For even if the rivers of the Punjab all flow out of one heart-pleasing lake, yet their streams of water cannot even so have been triply placed in a cow and the cow hidden in a cave by the cleverest and most inventive Dravidians.
  "These move" says Vamadeva "from the heart-ocean; penned by the enemy in a hundred enclosures they cannot be seen; I look towards the streams of the clarity, for in their midst is the Golden Reed. Entirely they stream like flowing rivers becoming purified by the heart within and the mind; these move, waves of the clarity, like animals under the mastery of their driver. As if on a path in front of the Ocean (sindhu, the upper ocean) the mighty ones move compact of forceful speed but limited by the vital force (vata, vayu), the streams of clarity; they are like a straining horse which breaks its limits, as it is nourished by the waves." On the very face of it this is the poetry of a mystic concealing his sense from the profane under a veil of images which occasionally he suffers to grow

1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  If this traditionlet us call it mystic or esoteric for want of a less abused wordwas already formed at the time of the Brahmanas and Upanishads, when and how did it originally arise? Two possibilities present themselves. The tradition may have grown up gradually in the period between the Vedic hymns and the exegetical writings or else the esoteric sense may have already existed in the Veda itself and descended in a stream of tradition to the later mystics, developing, modifying itself, substituting new terms for oldas is the way of traditions. The former is, practically, the European theory.We are told that this spiritual revolution, this movement away from ritual Nature-worship to Brahmavada, begun in the seed in the later Vedic hymns, is found in a more developed state in the Upanishads & culminated in Buddha. In these writings and in the Brahmanas some record can be found of the speculations by which the development was managed. If it prove to be so, if these ancient writings are really the result of progressive intellectual speculation departing from crude & imperfect beginnings of philosophic thought, the European theory justifies itself to the reason and can no longer easily be disputed. But is this the true character of the Upanishads? It seems to me that in most of their dealings with our religions and our philosophical literature European scholars have erred by imposing their own familiar ideas and the limits of their own mentality on the history of an alien mentality and an alien development. Nowhere has this error been more evident than in the failure to realise the true nature of the Upanishads. In India we have never developed, but only affirmed thought by philosophical speculation, because we have never attached to the mere intellectual idea the amazingly exaggerated value which Europe has attached to it, but regarded it only as a test of the logical value to be attached to particular intellectual statements of truth. That is not truth to us which is merely well & justly thought out & can be justified by ratiocinative argument; only that is truth which has been lived & seen in the inner experience. We meditate not to get ideas, but in order to experience, to realise. When we speak of the Jnani, the knower, we do not mean a competent and logical thinker full of wise or of brilliant ideas, but a soul which has seen and lived & spoken in himself with the living truth. Ratiocination is freely used by the later philosophers, but only for the justification against opponents of the ideas already formed by their own meditation or the meditation of others, Rishis, gurus, ancient Vedantins; it is not itself a sufficient means towards the discovery of truth, but at best a help. The ideas of our great thinkers are not mere intellectual statements or even happy or great intuitions; they are based upon spiritual experiences formalised by the intellect into a philosophy. Shankaras passionate advocacy of the idea of Maya as an explanation of life was not merely the ardour of a great metaphysician enamoured of a beautiful idea or a perfect theory of life, but the passion of a man with a deep & vast spiritual experience which he believed to be the sole means of human salvation. Therefore philosophy in India, instead of tending as in Europe to ignore or combat religion, has always been itself deeply religious. In Europe Buddha and Shankara would have become the heads of metaphysical schools & ranked with Kant or Hegel or Nietzsche1 as strong intellectual influences; in India they became, inevitably, the founders of great religious sects, immense moral & spiritual forces;inevitably because Europe has made thought its highest & noblest aim, while India seeks not after thought but soul-vision and inner experience and even in the realm of ideas believes that they can & ought to be seen & lived inwardly rather than merely thought and allowed indirectly to influence outward action. This has been the mentality of our race for ages.Was the mentality of our Vedic forefa thers entirely different from our own? Was it, as Western scholars seem to insist, a European mentality, the mentality of incursive Western savages, (it is Sergis estimate of the aryans), changed afterwards by the contact with the cultured & reflective Dravidians into something new and strange, rationality changing to mysticism, materialism to a metaphysical spirituality? If so, the change had already been effected when the Upanishads were written. We speak of the discussions in the Upanishads; but in all truth the twelve Upanishads contain not a single genuine discussion. Only once in that not inconsiderable mass of literature, is there something of the nature of logical argument brought to the support of a philosophical truth. The nature of debate or logical reasoning is absent from the mentality of the Upanishadic thinkers. The grand question they always asked each other was not What hast thou thought out in this matter? or What are thy reasonings & conclusions? but What dost thou know? What hast thou seen in thyself? The Vedantic like the Vedic Rishi is a drashta & srota, not a manota, a kavi, not a manishi. There is question, there is answer; but solely for the comparison of inner knowledge & experience; never for ratiocinative argument, for disputation, for the battles of the logician. Always, knowledge, spiritual vision, experience are what is demanded; and often a questioner is turned back because he is not yet prepared in soul to realise the knowledge of the master. For all knowledge is within us and needs only to be awakened by the fit touch which opens the eyes of the soul or by the powerful revealing word.We find throughout the Vedic era always the same method, always the same theory of knowledge; they persist indeed in India to the present day and later habits of metaphysical debate unknown to the Vedic Brahmavadins have never been able to dethrone them from their primaeval supremacy. Let a man present never so finely reasoned a system of metaphysical philosophy, few will turn to hear, none leave his labour to receive, but let a man say as in the old Vedantic times I have experienced, my soul has seen, & hundreds in India will yet leave all to share in this new light of the eternal Truth.
  concrete visualisation & passion for his ideas & experiences which mark off the religious from the merely philosophical mind.
  --
  We ought at least to free our minds of one misconception which has a very strong hold of the average Indian mind and blocks up the way for free investigation & the formation of a strong & original school of Indian scholars better circumstanced than the Europeans for determining the truth about our past and divining its difficult secrets. The triumphant & rapid march of the physical sciences in Europe has so mastered our intellects and dazzled our eyes, that we are apt to extend the unquestioned finality which we are accustomed to attach to the discoveries & theories of modern Science, to all the results of European research & intellectual activity. Even in Europe itself, we should remember, there is no such implicit acceptance. The theories of today are there continually being combated and overthrown by the theories of tomorrow. Outside the range of the physical sciences & even in some portions of that splendid domain the whole of European knowledge is felt more & more to be a mass of uncertain results ephemeral in their superstructure, shifting in their very foundations. For the Europeans have that valuable gift of intellectual restlessness which, while it often stands in the way of mans holding on to abiding truth, helps him to emerge swiftly out of momentarily triumphant error. In India on the other hand we have fallen during the last few centuries into a fixed habit of unquestioning deference to authority. We used to hold it, & some still hold it almost an impiety to question Shankaras interpretation of the Upanishads, or Sayanas interpretation of the Veda, and now that we are being torn out of this bondage, we fall into yet more absurd error by according, if not an equal reverence, yet an almost equal sense of finality to the opinions of Roth & Max Muller. We are ready to accept all European theories, the theory of an aryan colonisation of a Dravidian India, the theory of the Nature-worship and henotheism of the Vedic Rishis, the theory of the Upanishads as a speculative revolt against Vedic materialism & ritualism, as if these hazardous speculations were on a par in authority & certainty with the law of gravitation and the theory of evolution. We are most of us unaware that in Europe it is disputed and very reasonably disputed whether, for instance, any such entity as an aryan race ever existed. The travail of dispute & uncertainty in which the questions of Vedic scholarship & ethnology are enveloped is hidden from us; only the over-confident statement of doubtful discoveries and ephemeral theories reaches our knowledge.
  We should realise that these so-called Sciences of Comparative Philology and Comparative Mythology on which the European interpretation of Veda is founded are not true Sciences at all. They are, rather, if Sciences at all, then pseudo-Sciences. All the European mental sciences, not excluding Psychology, though that is now proceeding within certain narrow limits by a sounder method, belong to a doubtful class of branches of research which have absorbed the outward method of Science, without its inward spirit. The true scientists in Germany, the home of both Science & Philology, accustomed to sound methods, certain results, patient inquiry, slow generalisations, have nothing but contempt for the methods of Philology, its patchiness, its haste, its guesswork, and profess no confidence in its results; the word Philologe is even, in their mouths, a slighting & discourteous expression. This contempt, itself no doubt excessive, is practically admitted to be just by the great French thinker, Renan, who spent the best part of his life in philological & kindred researches, when he described apologetically his favourite pursuits as petty conjectural sciences. Now, a Science that is conjectural, a Science that proceeds not by fixed laws and certain methods, but by ingenious inference & conjecture, & this is in truth the nature of Comparative Philology & Comparative Mythology,is no science at all; it is a branch of research, a field of inquiry & conjecture in which useful discoveries may be made; it may even contain in itself the germs of a future science, but it is not yet itself worthy of that name & its results have no right to cloak themselves falsely in the robe of authority which belongs only to the results of the true Sciences. So long as a science is conjectural, its results are also conjectural, can at any moment be challenged and ought at all times even in its most brilliant & confident results to be carefully and sceptically scrutinised.
  Among such branches of research which can even now be used in spite of new & hostile conclusions as a sort of side support to the modern theory of the Veda stand in a curious twilit corner of their own the researches of the ethnologists. There is no more glaring instance of the conjectural and unsubstantial nature of these pseudo-Sciences than the results of Ethnology which yet claims to deduce its results from fixed and certain physical tests and data. We find the philological discovery of the aryan invasion supported by the conclusions of ethnologists like Sir Herbert Risley, who make an ethnological map of India coloured in with all shades of mixed raciality, Dravidian,Scytho-Dravidian, Mongolo-Dravidian, Scytho- aryan. More modern schools of ethnology assert positively on the strength of [the] same laws & the same tests that there is but one homogeneous Indo-Afghan race inhabiting the whole peninsula from theHimalayas to Cape Comorin. What are we to think of a science of which the tests are so pliant and the prim ary results so irreconcilable? Or how, if the more modern theory is correct, if a distinct homogeneous race inhabits India, can we fail to doubt strongly as a philological myth the whole story of the aryan invasion & colonisation of Northern India, which has been so long one of the most successful & loudly proclaimed results of the new philology? As a result perhaps of these later conclusions we find a tendency even in philological scholarship towards the rise of new theories which dispute the whole legend of an aryan invasion, assert an indigenous or even a southern origin for the peoples of the Vedic times and suppose aryanism to have been a cult and not a racial distinction. These new theories destroy all fixed confidence in the old without themselves revealing any surer foundations for their own guesses; both start from conjectural philology & end in an imaginatively conjectural nation-building or culture-building. It is exceedingly doubtful whether the Vedic terms aryan & un aryan at all refer to racial or cultural differences; they may have an entirely different and wholly religious & spiritual significance & refer to the good and evil powers & mortals influenced by them. If this prove to be the truth, and the close contiguity & probable historical connection between the Vedic Indians & the Zoroastrian Persians gives it a great likelihood, then the whole elaborate edifice built up by the scholars of an aryan invasion and an aryan culture begins to totter & seek the ground, there to lie in the dust amid the wrecks of other once confident beliefs and triumphant errors.
  The substance of modern philological discovery about the Vedas consists, first, in the picture of an aryan civilisation introduced by northern invaders and, secondly, in the interpretation of the Vedic religion as a worship of Nature-powers & Vedic myths as allegorical legends of sun & moon & star & the visible phenomena of Nature. The latter generalisation rests partly on new philological renderings of Vedic words, partly on the Science of Comparative Mythology. The method of this Science can be judged from one or two examples. The Greek story of the demigod Heracles is supposed to be an evident sun myth. The two scientific proofs offered for this discovery are first that Hercules performed twelve labours and the solar year is divided into twelve months and, secondly, that Hercules burnt himself on a pyre on Mount Oeta and the sun also sets in a glory of flame behind the mountains. Such proofs seem hardly substantial enough for so strong a conclusion. By the same reasoning one could prove the emperor Napoleon a sun myth, because he was beaten & shorn of his glory by the forces of winter and because his brilliant career set in the western ocean and he passed there a long night of captivity. With the same light confidence the siege of Troy is turned by the scholars into a sun myth because the name of the Greek Helena, sister of the two Greek Aswins, Castor & Pollux, is philologically identical with the Vedic Sarama and that of her abductor Paris is not so very different from the Vedic Pani. It may be noted that in the Vedic story Sarama is not the sister of the Aswins and is not abducted by the Panis and that there is no other resemblance between the Vedic legend & the Greek tradition. So by more recent speculation even Yudhishthira and his brothers and the famous dog of theMahabharat are raised into the skies & vanish in a starry apotheosis,one knows not well upon what grounds except that sometimes the Dog Star rages in heaven. It is evident that these combinations are merely an ingenious play of fancy & prove absolutely nothing. Hercules may be the Sun but it is not proved. Helen & Paris may be Sarama & one of the Panis, but itis not proved. Yudhishthira & his brothers may be an astronomical myth, but it is not proved. For the rest, the unsubstantiality & rash presumption of the Sun myth theory has not failed to give rise in Europe to a hostile school of Comparative Mythologists who adopt other methods & seek the origins of early religious legend & tradition in a more careful and flexible study of the mentality, customs, traditions & symbolisms of primitive races. The theory of Vedic Nature-worship is better founded than these astronomical fancies. Agni is plainly the God of Fire, Surya of the Sun, Usha of the Dawn, Vayu of the Wind; Indra for Sayana is obviously the god of rain; Varuna seems to be the sky, the Greek Ouranos,et cetera. But when we have accepted these identities, the question of Vedic interpretation & the sense of Vedic worship is not settled. In the Greek religion Apollo was the god of the sun, but he was also the god of poetry & prophecy; Athene is identified with Ahana, a Vedic name of the Dawn, but for the Greeks she is the goddess of purity & wisdom; Artemis is the divinity of the moon, but also the goddess of free life & of chastity. It is therefore evident that in early Greek religion, previous to the historic or even the liter ary period, at an epoch therefore that might conceivably correspond with the Vedic period, many of the deities of the Greek heavens had a double character, the aspect of physical Nature-powers and the aspect of moral Nature-powers. The indications, therefore,for they are not proofs,even of Comparative Mythology would justify us in inquiring whether a similar double character did not attach to the Vedic gods in the Vedic hymns.
  The real basis of both the aryan theory of Vedic civilisation and the astronomical theory of aryan myth is the new interpretation given to a host of Vedic vocables by the comparative philologists. The aryan theory rests on the ingenious assumption that an arya, dasyu or dasa in the Veda refer to the unfortunate indigenous races who by a familiar modern device were dubbed robbers & dacoits because they were guilty of defending their country against the invaders & arya is a national term for the invaders who called themselves, according to Max Muller, the Ploughmen, and according to others, the Noble Race. The elaborate picture of an early culture & history that accompanies and supports this theory rests equally on new interpretations of Vedic words and riks in which with the progress of scholarship the authority of Sayana and Yaska has been more & more set at nought and discredited. My contention is that an arya, dasa and dasyu do not for a moment refer to the Dravidian races,I am, indeed, disposed to doubt whether there was ever any such entity in India as a separate aryan or a separate Dravidian race,but always to Vritra, Vala & the Panis and other, primarily non-human, opponents of the gods and their worshippers. The new interpretations given to Vedic words & riks seem to me sometimes right & well grounded, often arbitr ary & unfounded, but always conjectural. The whole European theory & European interpretation of the Vedas may be [not] unjustly described as a huge conjectural & uncertain generalisation built on an inadequate & shifting mass of conjectural particulars.
  Nor does the philological reasoning on which the astronomical interpretation of Vedic hymns is supported, inspire, when examined, or deserve any more certain confidence. To identify the Aswins with the two sons of the Greek Dyaus, Kastor and Polydeuces, and again these two pairs conjecturally with two stars of the constellation Gemini is easy & carries with it a great air of likelihood; but an air of likelihood is not proof. We need more for anything like rational conviction or certainty. In the Veda there are a certain number of hymns to the Aswins & a fair number also of passages in which they are described and invoked; if indeed the purport of their worship is astronomical and the sense of their personality in the Veda merely a fiction about the stars and if they really bore that aspect to the Vedic Rishis, all these passages, & all their epithets, actions, functions & the prayers offered to them ought to be entirely explicable on that theory; or if other ideas have crept in, we must be shown what are these ideas, how they have crept in, in what way these are in the minds of the ancient Rishis superimposed on the original astronomical conception and reconciled with it. Then only can we accept it as a proved probability, if not a proved certainty, that the Aswins are the constellation Gemini and, in that known character, worshipped in the sacred chants. For we must remember that the Aswins might easily have been the constellation Gemini in an original creed & yet be worshipped in a quite different character at the time of the Vedic Rishis. In the Vedic hymns as they are at present rendered whether by Sayana or by Roth, there is no clear statement of this character of the Aswins; the whole theory rests on metaphor and parable, and it is easy to see how dangerous, how open to the flights of mere ingenuity is the system of interpretation by metaphor. There ought to be at least a kernel of direct statement in the loose & uncertain mass of metaphor. We are told that the Aswins are lords of light, ubhaspat, and certainly the starry Twins are luminous; they are rudravartan, which interpreted of the red path, may very well apply to stars moving through heaven; they are somewhere described as vrisharath, bull-charioted, & Gemini is next in order & vicinity to Taurus, the constellation of the bull; Sry, daughter of the Sun, mounts on their chariot & Sry is very possibly such & such a star whose motion may be described by this figurative ascension; the Aswins get honey from the bees and there is a constellation near Gemini called by the Greeks the Bees whose light falls on the Twins. All this is brilliant, attractive, captivating; it does immense credit to the ingenuity of the human intellect. But if we examine sceptically the proofs that are offered us, we find ourselves face to face with amass of ingenious & hazardous guesses; it is not explained why the Aswins particularly more than other gods, should have this distinctive epithet of ubhaspat, as peculiar to them in the Veda as is sahasaspati to Agni; rudra in the sense of red is a novel & conjectural significance; vrisharatha interpreted consistently as bull-charioted in connection with Taurus, would make hopeless ravages in the sense of other passages of the Veda; the identification of Sry, daughter of the Sun is unproved, it is an airy conjecture depending on the proof of the identity of the Aswins not itself proving it; madhu in the passage about the Bees need not mean honey and much more probably means the honeyed wine of Soma, the rendering bees is one of the novel, conjectural & highly doubtful suggestions of European scholarship. All the other proofs that are heaped on us are of a like nature & brilliantly flimsy ingenuity, & we end our sceptical scrutiny admiring, but still sceptical. We feel after all that an accumulation of conjectures does not constitute proof and that a single clear & direct substantial statement in one sense or the other would outweigh all these ingenious inferences, these brilliant imaginings. To begin with a hypothesis is always permissible,it is the usual mode of scientific discovery; but a hypothesis must be supported by facts. To support it by a mass of other hypotheses is to abuse & exceed the permissibility of conjecture in scientific research.

1.10 - The Yoga of the Intelligent Will, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  I have declared to you the poise of a self-liberating intelligence in Sankhya, says the divine Teacher to Arjuna. I will now declare to you another poise in Yoga. You are shrinking from the results of your works, you desire other results and turn from your right path in life because it does not lead you to them. But this idea of works and their result, desire of result as the motive, the work as a means for the satisfaction of desire, is the bondage of the ignorant who know not what works are, nor their true source, nor their real operation, nor their high utility. My Yoga will free you from all bondage of the soul to its works, karmabandham prahasyasi. You are afraid of many things, afraid of sin, afraid of suffering, afraid of hell and punishment, afraid of God, afraid of this world, afraid of the hereafter, afraid of yourself. What is it that you are not afraid of at this moment, you the aryan fighter, the world's chief hero? But this is the great fear which besieges humanity, its fear of sin and suffering now and hereafter, its fear in a world of whose true nature it is ignorant, of a God whose true being also it has not seen and
  The Yoga of the Intelligent Will

1.11 - Correspondence and Interviews, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  The next interview was with K. M. Munshi in April 1950. In previous years Sri Aurobindo had often mentioned Munshi in our talks. After the interview Munshi said, "A deep light of knowledge and wisdom shone in his eyes. The wide calm of the spirit appeared to have converted the whole personality into the radiant Presence of one who shone with the light of Consciousness. He was the absolute integration of personality, the Central Idea in aryan Culture materialised in human shape, one of the greatest architects of creative life."
  At another place, Munshi writes:

1.11 - The Seven Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  HE VEDA speaks constantly of the waters or the rivers, especially of the divine waters, apo devh. or apo divyah., and occasionally of the waters which carry in them the light of the luminous solar world or the light of the Sun, svarvatr apah.. The passage of the waters effected by the Gods or by man with the aid of the Gods is a constant symbol. The three great conquests to which the human being aspires, which the Gods are in constant battle with the Vritras and Panis to give to man are the herds, the waters and the Sun or the solar world, ga apah. svah.. The question is whether these references are to the rains of heaven, the rivers of Northern India possessed or assailed by the Dravidians - the Vritras being sometimes the Dravidians and sometimes their gods, the herds possessed or robbed from the aryan settlers by the indigenous "robbers" - the Panis who hold or steal the herds being again sometimes the Dravidians and sometimes their gods; or is there a deeper, a spiritual meaning?
  Is the winning of Swar simply the recovery of the sun from its shadowing by the storm-cloud or its seizure by eclipse or its concealment by the darkness of Night? For here at least there can be no withholding of the sun from the aryans by human
  "black-skinned" and "noseless" enemies. Or does the conquest of Swar mean simply the winning of heaven by sacrifice? And in either case what is the sense of this curious collocation of cows, waters and the sun or cows, waters and the sky? Is it not rather a system of symbolic meanings in which the herds, indicated by the word gah. in the sense both of cows and rays of light, are the illuminations from the higher consciousness which have their origin in the Sun of Light, the Sun of Truth? Is not Swar itself the world or plane of immortality governed by that Light or Truth of the all-illumining Sun called in Veda the vast Truth, r.tam br.hat, and the true Light? and are not the divine waters, apo devh., divyah.

1.11 - Works and Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Prakriti. Let us then interpret the niyata karma of the Gita as the nityakarma of the Vedic rule, its kartavya karma or work that has to be done as the aryan rule of social duty and let us take too its work done as a sacrifice to mean simply these Vedic sacrifices and this fixed social duty performed disinterestedly and without any personal object. This is how the Gita's doctrine of desireless work is often interpreted. But it seems to me that the Gita's teaching is not so crude and simple, not so local and temporal and narrow as all that. It is large, free, subtle and profound; it is for all time and for all men, not for a particular age and country.
  Especially, it is always breaking free from external forms, details, dogmatic notions and going back to principles and the great facts of our nature and our being. It is a work of large philosophic truth and spiritual practicality, not of constrained religious and philosophical formulas and stereotyped dogmas.

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
  the other hand, is the Original Man of ancient aryan legend. His name is Yimo
  kshaito, 'the shining Yima.' According to the Mainyo-i-Khard, the metals were

1.14 - The Succesion to the Kingdom in Ancient Latium, #The Golden Bough, #James George Frazer, #Occultism
  that it was a custom practised by more than one branch of the aryan
  stock in Europe. Many Greek traditions relate how a prince left his
  --
  Thus it would seem that among some aryan peoples, at a certain stage
  of their social evolution, it has been custom ary to regard women and

1.15 - The Worship of the Oak, #The Golden Bough, #James George Frazer, #Occultism
  shared by all the branches of the aryan stock in Europe. Both Greeks
  and Italians associated the tree with their highest god, Zeus or
  --
  great god of the oak and the thunder among the barbarous aryans who
  dwelt in the vast primaeval forests. Thus among the Celts of Gaul
  --
  of the aryan stock in Europe, and was indeed the chief deity of
  their pantheon.

1.16 - Dianus and Diana, #The Golden Bough, #James George Frazer, #Occultism
  For the perpetual holy fires of the aryans in Europe appear to have
  been commonly kindled and fed with oak-wood, and in Rome itself, not
  --
  all four of them come from the same aryan root _DI,_ meaning
  "bright," which occurs in the names of the corresponding Greek
  --
  regular word for door is the same in all the languages of the aryan
  family from India to Ireland. It is _dur_ in Sanscrit, _thura_ in
  --
  Latins shared with all their aryan brethren, they had also the name
  _janua,_ to which there is no corresponding term in any
  --
  only served but embodied the great aryan god of the oak; and as an
  oak-god he would mate with the oak-goddess, whether she went by the
  --
  the lonely hills, the ancient aryan worship of the god of the oak,
  the thunder, and the dripping sky lingered in its early, almost

1.16 - Man, A Transitional Being, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  thoughts into written form. A bilingual review was founded, with Richard in charge of the French section. Thus the arya, or Review of the Great Synthesis, would be born. But the war broke out, Richard was called back to France, and Sri Aurobindo found himself alone with sixty-four pages of philosophy to produce every month.
  Nevertheless, he was no philosopher. And philosophy! Let me tell you in confidence that I never, never, never was a philosopher although I have written philosophy which is another story altogether. I knew precious little about philosophy before I did the Yoga and came to Pondicherry I was a poet and a politician, not a philosopher. How I
  --
  Day after day, quietly, Sri Aurobindo filled his pages. Anyone else would have been exhausted, but he did not "think" about what he was writing. I have made no endeavour in writing, he explains to a disciple, I have simply left the higher Power to work and when it did not work, I made no effort at all. It was in the old intellectual days that I had sometimes tried to force things and not after I started development of poetry and prose by Yoga. Let me remind you also that when I was writing the arya and also whenever I write these letters or replies, I never think. . . . It is out of a silent mind that I
  write whatever comes ready-shaped from above.303 Often, those among his disciples who were writers or poets would ask him to explain the yogic process of liter ary creation. He would explain it at great length, knowing that creative activities are a powerful means of pushing back the superconscious bound ary and precipitating into Matter the luminous possibilities of the future. His letters are quite instructive: The best relief for the brain, he writes in one of them, is when the thinking takes place outside the body and above the head (or in space or at other levels but still outside the body). At any rate it was so in my case; for as soon as that happened there was an immense relief; I have felt body strain since then but never any kind of brain fatigue.304 Let us stress that "thinking outside the body" is not at all a supramental phenomenon, but a very simple experience accessible with the onset of mental silence. The true method,
  --
  At the end of six years, in 1920, Sri Aurobindo felt he had said enough, for the time being, and the arya drew to a close. The rest of his written work would be comprised almost entirely of letters to his disciples thousands upon thousands of them, containing all kinds of practical indications about yogic experiences, difficulties, and progress. But most importantly, over a period of thirty years, he would write and rewrite his extraordin ary 28,813-line epic poem, Savitri, like a fifth Veda his message, in which he describes the experiences of the higher and lower worlds, his own battles in the Subconscient and Inconscient, the whole occult history of evolution on the earth and in the universe, and his vision of the future:
  Interpreting the universe by soul signs He read from within the text of the without.310
  --
  He stopped the arya in 1920, the year the Mother came to join him in Pondicherry. When I came to Pondicherry, Sri Aurobindo once told his early disciples, a programme was dictated to me from within for my sadhana [discipline]. I followed it and progressed for myself but could not do much by way of helping others. Then came the Mother and with her help I found the necess ary method.311
  It is difficult to speak of the Mother, probably because a 309

1.17 - The Seven-Headed Thought, Swar and the Dashagwas, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Truth, that the Light which is won by the Truth and by the force of true thought is not merely a physical light, the cows which Sarama finds on the path of the Truth not merely physical herds, the Horses not merely the wealth of the Dravidians conquered by invading aryan tribes, nor even merely images of the physical Dawn, its light and its swiftly moving rays and the darkness of which the Panis and Vritra are the defenders not merely the darkness of the Indian or the Arctic night. We have even been able to hazard a reasonable hypothesis by which we can disentangle the real sense of this imagery and discover the
  174
  --
  It is impossible that such expressions should convey nothing more than the recovery of stolen cows from Dravidian cavedwellers by some aryan seers led by a god and his dog or else the return of the Dawn after the darkness of the night.
  The wonders of the Arctic dawn themselves are insufficient to explain the association of images and the persistent stress on the idea of the Word, the Thought, the Truth, the journey and the conquest of the falsehood which meets us always in these hymns.

1.18 - The Human Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Once we have the key to the meaning of the Cows, the Sun, the Honey-Wine, all the circumstances of the Angiras legend and the action of the Fathers, which are such an incongruous patchwork in the ritualistic or naturalistic and so hopelessly impossible in the historical or arya-Dravidian interpretation of the hymns, become on the contr ary perfectly clear and connected and each throws light on the other. We understand each hymn in its entirety and in relation to other hymns; each isolated line, each passage, each scattered reference in the Vedas falls inevitably and harmoniously into a common whole. We know, here, how the Honey, the Bliss can be said to be stored in the
  Cow, the shining Light of the Truth; what is the connection of the honey-bearing Cow with the Sun, lord and origin of that

1.18 - The Infrarational Age of the Cycle, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  For a time the new growth and impulse may seem to take possession of a whole community as in Athens or in old aryan India. But these early dawns cannot endure in their purity, so long as the race is not ready. There is a crystallisation, a lessening of the first impetus, a new growth of infrarational forms in which the thought or the spirituality is overgrown with inferior accretions or it is imbedded in the form and may even die in it, while the tradition of the living knowledge, the loftier life and activity remains the property of the higher classes or a highest class. The multitude remains infrarational in its habit of mind, though perhaps it may still keep in capacity an enlivened intelligence or a profound or subtle spiritual receptiveness as its gain from the past. So long as the hour of the rational age has not arrived, the irrational period of society cannot be left behind; and that arrival can only be when not a class or a few but the multitude has learned to think, to exercise its intelligence activelyit matters not at first however imperfectlyupon their life, their needs, their rights, their duties, their aspirations as human beings. Until then we have as the highest possible development a mixed society, infrarational in the mass, but saved for civilisation by a higher class whose business it is to seek after the reason and the spirit, to keep the gains of mankind in these fields, to add to them, to enlighten and raise with them as much as possible the life of the whole.
  At this point we see that Nature in her human mass tends to move forward slowly on her various lines of active mind and life towards a greater application of reason and spirituality which shall at last bring near the possibility of a rational and, eventually, a spiritual age of mankind. Her difficulties proceed from two sides. First, while she originally developed thought and reason and spirituality by exceptional individuals, now she develops them in the mass by exceptional communities or nations,at least in the relative sense of a nation governed, led and progressively formed and educated by its intellectually or spiritually cultured class or classes. But the exceptional nation touched on its higher levels by a developed reason or spirituality or both, as were Greece and later Rome in ancient Europe, India, China and Persia in ancient Asia, is surrounded or neighboured by enormous masses of the old infrarational humanity and endangered by this menacing proximity; for until a developed science comes in to redress the balance, the barbarian has always a greater physical force and unexhausted native power of aggression than the cultured peoples. At this stage the light and power of civilisation always collapses in the end before the attack of the outer darkness. Then ascending Nature has to train the conquerors more or less slowly, with long difficulty and much loss and delay to develop among themselves what their incursion has temporarily destroyed or impaired. In the end humanity gains by the process; a greater mass of the nations is brought in, a larger and more living force of progress is applied, a starting-point is reached from which it can move to richer and more varied gains. But a certain loss is always the price of this advance.

1.19 - The Victory of the Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  The means of this finding and expanding are also very succinctly stated by Parashara in his mystic, but still clear and impressive style. "They held the truth, they enriched its thought; then indeed, aspiring souls ( aryah.), they, holding it in thought, bore it diffused in all their being," dadhann r.tam dhanayann asya dhtim, ad id aryo didhis.vo vibhr.trah., (I.71.3). The image in vibhr.trah. suggests the upholding of the thought of the Truth in all the principles of our being or, to put it in the ordin ary
  Vedic image, the seven-headed thought in all the seven waters, apsu dhiyam dadhis.e, as we have seen it elsewhere expressed in almost identical language; this is shown by the image that immediately follows, - "the doers of the work go towards the unthirsting (waters) which increase the divine births by the satisfaction of delight," atr.s.yantr apaso yanti accha, devan janma prayasa vardhayanth.. The sevenfold Truth-consciousness in the satisfied sevenfold Truth-being increasing the divine births in us by the satisfaction of the soul's hunger for the Beatitude, this is the growth of immortality. It is the manifestation of that trinity of divine being, light and bliss which the Vedantins afterwards called Sachchidananda.
  --
  Deva)"; kavim sasasuh. kavayo adabdha, nidharayanto duryasu ayoh.; atas tvam dr.syan agna etan, pad.bhih. pasyer adbhutan arya evaih.. This is again the journey to the vision of the Godhead. "Thou, O Agni, youngest power, art the perfect guide (on that journey) to him who sings the word and offers the Soma and orders the sacrifice; bring to the illumined who accomplishes the
  Cittim acittim cinavad vi vidvan, pr.s.t.heva vta vr.jina ca martan. Vr.jina means crooked, and is used in the Veda to indicate the crookedness of the falsehood as opposed to the open straightness of the Truth, but the poet has evidently in his mind the verbal sense of vr.j, to separate, screen off, and it is this verbal sense in the adjective that governs martan.
  --
  Next the example of the human fathers is given as the original type of this great becoming and achievement. "Now also, even as our supreme ancient fathers, O Agni, seeking to possess the Truth, expressing the Word, travelled to the purity and the light; breaking open the earth (the material being) they uncovered the ruddy ones (the Dawns, the Cows); perfected in works and in light, seeking the godheads, gods, forging the Births like iron (or, forging the divine births like iron), making Agni a pure flame, increasing Indra, they attained and reached the wideness of the Light (of the Cows, gavyam urvam). As if herds of the Cow in the field of riches, that was manifested to vision which is the Births of the Gods within, O puissant One; they both accomplished the wide enjoyments (or, longings) of mortals and worked as aspirers for the increase of the higher being"; a yutheva ks.umati pasvo akhyad, devanam yaj janima anti ugra; martanam cid urvasr akr.pran, vr.dhe cid arya uparasya ayoh..
  Evidently, this is a repetition in other language of the double idea of possessing the riches of Diti, yet safeguarding Aditi. "We have done the work for thee, we have become perfect in works, the wide-shining Dawns have taken up their home in the Truth

1.2.01 - The Call and the Capacity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  What you write [about the urge of the soul] is quite accurate about the true soul, the psychic being. But people mean different things when they speak of the soul. Sometimes it is what I have called in the arya the desire soul, - that is the vital with its mixed aspirations, desires, hungers of all kinds good and bad, its emotions, finer and grosser, or sensational urges crossed by the mind's idealisings and psychic stresses. But sometimes it is also the mind and vital under the stress of a psychic urge. The psychic so long as it is veiled must express itself through the mind and vital and its aspirations are mixed and coloured there by the vital and mental stuff. Thus the veiled psychic urge may express itself in the mind by a hunger in the thought for the knowledge of the Divine, what the Europeans call the intellectual love of God.
  In the vital it may express itself as a hunger or hankering after the Divine. This can bring much suffering because of the nature of the vital, its unquiet passions, desires, ardours, troubled emotions, cloudings, depressions, despairs. The psychic can have a psychic sorrow when things go against its diviner yearnings, but this sorrow has in it no touch of torment, depression or despair. Nevertheless all cannot approach, at least cannot at once approach the Divine in the pure psychic way - the mental and vital approaches are often necess ary beginnings and better from the spiritual point of view than an insensitiveness to the

12.04 - Love and Death, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Perseus the Deliverer is obviously the story of the deliverance of human soul from the siege of the emissaries of Death, the lower consciousness. It is also the legend of the destruction of a darker age of civilisation and the advent of a new age of greater light. The reign of Poseidon represents man in his half animal stage worshipping the dark vital gods. Pitted against that rose later, as the scholars say, the aryan civilisation represented in Europe by the Greeksworshippers of the solar gods, Gods of Light and Love. The force that transforms darkness into light, passion into pure energy, gloom into happiness, is the touch of Love. Even the human agencies of this divine element acting in the human way express as Sri Aurobindo has shown, something of the magic and beauty and the sense of elevation here below, something from love's higher native state.
   In Eric, Love's appeal is to the heroic soul. Love as commonly understood in its human form seems to be nothing else but loose sentiment and feeling, a play of mere emotion. As such it is usually made out to be as sweet as possible and as weak as possible, even in its external violence. Weakness, frailty is promoted as a woman's character and also her charm and beauty. On the other hand, heroism, force and vigour form the masculine character. But that is evidently a superficial and a limited and decadent view. A heroic soul to be genuinely heroic and complete must be a loving soul and in the same way love in a woman must carry in it a strong heroic element. The marriage of love and heroism is the story of Eric, how heroism adds force and strength and nobility to love and how love lends grace and beauty and an other-worldly charm to force and strength. In Eric Love attains a stronger, a larger, a royal fulfilment in its human mould, on this earth.

1.20 - The Hound of Heaven, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Indra and the original aryan seers on the one hand and the sons of the Cave on the other is no strange deformation of primitive
  Indian history but a symbolic struggle between the powers of
  --
  Parashara himself tells us that by this action of the gods mortal man awakens to the knowledge and finds Agni standing in the supreme seat and goal; vidan marto nemadhita cikitvan, agnim pade parame tasthivamsam. What is Sarama doing in such a hymn if she is not a power of the Truth, if her cows are not the rays of a divine dawn of illumination? What have the cows of old warring tribes and the sanguin ary squabbles of our aryan and
  Dravidian ancestors over their mutual plunderings and cattleliftings to do with this luminous apocalypse of the immortality and the godhead? Or what are these rivers that think and know the Truth and discover the hidden doors? Or must we still say that these were the rivers of the Punjab dammed up by drought or by the Dravidians and Sarama a mythological figure for an

1.35 - The Tao 2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The least abject asset in the intellectual bankruptcy of European thought is the Hebrew Qabalah. Properly understood, it is a system of symbolism indefinitely elastic, assuming no axioms, postulating no principles, asserting no theorems, and therefore adaptable, if managed adroitly, to describe any conceivable doctrine. It has been my continual study since 1898, and I have found it of infinite value in the study of the "Tao Teh King." By its aid I was able to attribute the ideas of Lao Tze to an order with which I was exceedingly familiar, and whose practical worth I had repeatedly proved by using it as the basis of the analysis and classification of all aryan and Semitic religions and philosophies. Despite the essential difficulty of correlating the ideas of Lao Tze with any others, the persistent application of the Qabalistic keys eventually unlocked his treasure-house. I was able to explain to myself his teachings in terms of familiar systems.
  This achievement broke the back of my Sphinx. Having once reduced Lao Tze to Qabalistic form, it was easy to translate the result into the language of philosophy. I had already done much to create a new language based on English with the assistance of a few technical terms borrowed from Asia, and above all by the use of a novel conception of the idea of Number and of algebraic and arithmetical procedure to convey the results of spiritual experience to intelligent students.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  An arya Samajist from Bangalore with a companion visited Sri
  Maharshi. He asked: What is the use of yoga-practice? Is it for personal use or universal benefit?
  --
  There is a Tamil paper arya Dharmam. An article on Vairagyam appeared in it. Sri Bhagavan read it out in answer to a question. The article was briefly as follows: vairagya = vi + raga = vigataraga (non-attachment).
  Vairagya is possible only for the wise. However, it is often misapplied by the common folk. For instance, a man often says I have determined not to go to cinema shows. He calls it vairagya. Such wrong interpretation of the words and old sayings are not uncommon.

1.45 - The Corn-Mother and the Corn-Maiden in Northern Europe, #The Golden Bough, #James George Frazer, #Occultism
  of the aryans. As Crete appears to have been one of the most ancient
  seats of the worship of Demeter, it would not be surprising if her

1.46 - The Corn-Mother in Many Lands, #The Golden Bough, #James George Frazer, #Occultism
  religious growth. Yet as members of the aryan family the Greeks must
  at one time or another have observed harvest customs like those
  --
  far beyond the limits of the aryan world, have been practised by the
  Indians of Peru and many peoples of the East Indies--a sufficient

1.50 - Eating the God, #The Golden Bough, #James George Frazer, #Occultism
  was also familiar to the aryans of ancient India long before the
  spread and even the rise of Christianity. The Brahmans taught that

1.550 - 1.600 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  There is a Tamil paper arya Dharmam. An article on Vairagyam appeared in it. Sri Bhagavan read it out in answer to a question. The article was briefly as follows: vairagya = vi + raga = vigataraga (non-attachment).
  Vairagya is possible only for the wise. However, it is often misapplied by the common folk. For instance, a man often says "I have determined not to go to cinema shows." He calls it vairagya. Such wrong interpretation of the words and old sayings are not uncommon.

1.62 - The Fire-Festivals of Europe, #The Golden Bough, #James George Frazer, #Occultism
  belief may be a relic of the old aryan creed which associated the
  oak-tree with the god of thunder. Whether the curative and

1.64 - The Burning of Human Beings in the Fires, #The Golden Bough, #James George Frazer, #Occultism
  all the yearly festivals celebrated by the primitive aryans in
  Europe. At the same time we must bear in mind that among the British

1.65 - Balder and the Mistletoe, #The Golden Bough, #James George Frazer, #Occultism
  tree of the aryans. We have seen that its worship is attested for
  all the great branches of the aryan stock in Europe; hence we may
  certainly conclude that the tree was venerated by the aryans in
  common before the dispersion, and that their primitive home must
  --
  of the fire-festivals observed by all the branches of the aryan race
  in Europe, we may infer that these festivals form part of the common
  --
  of the place occupied by the oak in the religion of the aryans, the
  presumption is that the tree so represented at the fire-festivals
  --
  ceremonies the ancient aryans both kindled and fed the fire with the
  sacred oak-wood.
  --
  the European aryans in general is confirmed in its special
  application to the Scandinavians by the relation in which amongst

1.66 - The External Soul in Folk-Tales, #The Golden Bough, #James George Frazer, #Occultism
  various forms, by all aryan peoples from Hindoostan to the Hebrides.
  A very common form of it is this: A warlock, giant, or other
  --
  told by aryan peoples from India to Ireland. We have still to show
  that the same idea occurs commonly in the popular stories of peoples
  who do not belong to the aryan stock. In the ancient Egyptian tale
  of "The Two Brothers," which was written down in the reign of

1.68 - The Golden Bough, #The Golden Bough, #James George Frazer, #Occultism
  with little difference among the barbarous aryans of the North. The
  rite was probably an essential feature in the ancient aryan worship
  of the oak.
  --
  seen that the old aryans perhaps kindled the solstitial and other
  ceremonial fires in part as sun-charms, that is, with the intention
  --
  appeared to the ancient aryan that the sun was periodically
  recruited from the fire which resided in the sacred oak. In other
  --
  a fragment of the primitive aryan creed. In some parts of Italy, as
  we saw, peasants still go out on Midsummer morning to search the
  --
  This explanation of the aryan reverence for the oak and of the
  association of the tree with the great god of the thunder and the
  --
  thunder was the great original deity of our aryan ancestors, and his
  association with the oak was merely an inference based on the
  --
  the aryans, as some think, roamed the wide steppes of Russia or
  Central Asia with their flocks and herds before they plunged into
  --
  the old aryan creed the mistletoe descended from the sun on
  Midsummer Day in a flash of lightning. But such a combination is

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, #Questions And Answers 1956, #The Mother, #Integral Yoga
  And one last thing: is this hieroglyphic Egyptian language related to the Chaldean line or to the aryan? There are Sanskrit roots in all the languages. That was precisely what I wanted to ask.
  I read somewhere that the priests of Egypt used to give initiation with mantras.
  --
  There are Sanskrit rootswith some distortionsin all languages. And there is a very old tradition claiming to be older than the two bifurcating lines, aryan and Chaldean. But Greek, for instance, which is relatively recent, is it a language of aryan or Chaldean origin?
  Greek is entirely aryan.
  Entirely aryan.
  Egyptian is of Chaldean origin.
  --
  From right to left. Chaldean languages are written like that. Chinese and Japanese also. Only aryan languages are written from left to right.
  (Meditation)

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, #Questions And Answers 1956, #The Mother, #Integral Yoga
  I am going to give you two examples to make you understand what true spontaneity is. Oneyou all know about it undoubtedlyis of the time Sri Aurobindo began writing the arya,1 in 1914. It was neither a mental knowledge nor even a mental creation which he transcribed: he silenced his mind and sat at the typewriter, and from above, from the higher planes, all that had to be written came down, all ready, and he had only to move his fingers on the typewriter and it was transcribed. It was in this state of mental silence which allows the knowledge and even the expressionfrom above to pass through that he wrote the whole arya, with its sixty-four printed pages a month. This is why, besides, he could do it, for if it had been a mental work of construction it would have been quite impossible.
  That is true mental spontaneity.
  --
    It was in the review arya, within a period of six years (1914-1920), that Sri Aurobindo published most of his major works: The Life Divine, The Synthesis of Yoga, The Human Cycle (originally The Psychology of Social Development), The Ideal of Human Unity, Essays on the Gita, The Secret of the Veda, The Future Poetry, The Foundations of Indian Culture (originally a number of series under other titles).
  ***

1958-08-15 - Our relation with the Gods, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
    Be strong and bold, O aryama;
    Be voluptuous and pleasurable, O Bhaga;

1961 02 02, #On Thoughts And Aphorisms, #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.
   Why does Sri Aurobindo give more importance to Kali?

1f.lovecraft - Ibid, #Lovecraft - Poems, #unset, #Zen
   burrowers succumbed before the onslaught of the conquering aryan.
   Sewers came, but they passed by it. Houses went up2303 of them, and

1f.lovecraft - The Horror at Red Hook, #Lovecraft - Poems, #unset, #Zen
   aryan world, and appearing in popular legends as Black Masses and
   Witches Sabbaths. That these hellish vestiges of old Turanian-Asiatic

1.pbs - Alastor - or, the Spirit of Solitude, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  O'er the wide ary wilderness: thus driven
  By the bright shadow of that lovely dream,
  --
  Scooped in the dark base of their ary rocks,
  Mocking its moans, respond and roar forever.

1.pbs - Julian and Maddalo - A Conversation, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  And ary Alps towards the North appeared
  Through mist, an heaven-sustaining bulwark reared

1.pbs - Rosalind and Helen - a Modern Eclogue, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
     Yet faint; in ary rings they bound
     My Lionel, who, as every strain

1.pbs - The Daemon Of The World, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Obedient to the sweep of ary song,
   The mighty ministers
  --
   Those clouds of ary gold
   That slept in glittering billows

1.pbs - The Revolt Of Islam - Canto I-XII, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
   Whose ary dome is inaccessible,
  Was pierced with one round cleft through which the sunbeams fell.

1.pbs - The Witch Of Atlas, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
   Upon those wandering isles of ary dew,
  Which highest shoals of mountain shipwreck not,

1.raa - A Holy Tabernacle in the Heart (from Life of the Future World), #unset, #Arthur C Clarke, #Fiction
   English version by Jewish Theological Semin ary Original Language Hebrew However, the breath which is from the second one is a holy tabernacle in the heart. One ascends with the Unique Name to the sky to depict with Unifications the relationship between everything that is difficult in this science of pronunciation. It alone is life in the Name. It is remembered and sealed in the Book of Life to make the individual live with passion which enlightens constantly, when every thought, every soul is concentrated on it. [1741.jpg] -- from Meditation and Kabbalah, by aryeh Kaplan <
1.raa - Their mystery is (from Life of the Future World), #unset, #Arthur C Clarke, #Fiction
   English version by Jewish Theological Semin ary Original Language Hebrew Their mystery is: God my only One in them my heart will be worthy. And their mystery is Enough! Enough! Enough! [1741.jpg] -- from Meditation and Kabbalah, by aryeh Kaplan <
1.rb - Sordello - Book the Fifth, #Browning - Poems, #Robert Browning, #Poetry
  "Except Rome's ary magnificence,
  "That last step you 'd take first?an evidence

1.srh - The Royal Song of Saraha (Dohakosa), #unset, #Arthur C Clarke, #Fiction
   English version by Kunzang Tenzin HOMAGE TO aryAMANJUSRI! Homage to the destroyer of demonic power! The wind lashes calm waters into rollers and breakers; The king makes multifarious forms out of unity, Seeing many faces of this one Archer, Saraha. The cross-eyed fool sees one lamp as two; The vision and the viewer are one, You broken, brittle mind! Many lamps are lit in the house, But the blind are still in darkness; Sahaja is all-pervasive But the fool cannot see what is under his nose. Just as many rivers are one in the ocean All half-truths are swallowed by the one truth; The effulgence of the sun illuminates all dark corners. Clouds draw water from the ocean to fall as rain on the earth And there is neither increase nor decrease; Just so, reality remains unaltered like the pure sky. Replete with the Buddha's perfections Sahaja is the one essential nature; Beings are born into it and pass into it, Yet there is neither existence nor non-existence in it. Forsaking bliss the fool roams abroad, Hoping for mundane pleasure; Your mouth is full of honey now, Swallow it while you may! Fools attempt to avoid their suffering, The wise enact their pain. Drink the cup of sky-nectar While others hunger for outward appearances. Flies eat filth, spurning the fragrance of sandalwood; Man lost to nirvana furthers his own confusion, Thirsting for the coarse and vulgar. The rain water filling an ox's hoof-print Evaporates when the sun shines; The imperfections of a perfect mind, All are dissolved in perfection. Salt sea water absorbed by clouds turns sweet; The venom of passionate reaction In a strong and selfless mind becomes elixir. The unutterable is free of pain; Non-meditation gives true pleasure. Though we fear the dragon's roar Rain falls from the clouds to ripen the harvest. The nature of beginning and end is here and now, And the first does not exist without the last; The rational fool conceptualising the inconceivable Separates emptiness from compassion. The bee knows from birth That flowers are the source of honey; How can the fool know That samsara and nirvana are one? Facing himself in a mirror The fool sees an alien form; The mind with truth forgotten Serves untruth's outward sham. Flowers' fragrance is intangible Yet its reality pervades the air, Just as mandala circles are informed By a formless presence. Still water stung by an icy wind Freezes hard in starched and jagged shapes; In an emotional mind agitated by critical concepts The unformed becomes hard and intractable. Mind immaculate by nature is untouched By samsara and nirvana's mud; But just like a jewel lost in a swamp Though it retains its lustre it does not shine. As mental sloth increases pure awareness diminishes; As mental sloth increases suffering also grows. Shoots sprout from the seed and leaves from the branches. Separating unity from multiplicity in the mind The light grows dim and we wander in the lower realms; Who is more deserving of pity than he Who walks into fire with his eyes wide open? Obsessed with the joys of sexual embrace The fool believes he knows ultimate truth; He is like someone who stands at his door And, flirting, talks about sex. The wind stirs in the House of Emptiness Exciting delusions of emotional pleasure; Fallen from celestial space, stung, The tormented yogin faints away. Like a brahmin taking rice and butter Offering sacrifice to the flame, He who visualises material things as celestial ambrosia Deludes himself that a dream is ultimate reality. Enlightening the House of Brahma in the fontanelle Stroking the uvala in wanton delight, Confused, believing binding pleasure to be spiritual release, The vain fools calls himself a yogin. Teaching that virtue is irrelevant to intrinsic awareness, He mistakes the lock for the key; Ignorant of the true nature of the gem The fool calls green glass emerald. His mind takes brass for gold, Moment ary peak experience for reality accomplished; Clinging to the joy of ephemeral dreams He calls his short-thrift life Eternal Bliss. With a discursive understanding of the symbol EVAM, Creating four seals through an analysis of the moment, He labels his peak experience sahaja: He is clinging to a reflection mistaken for the mirror. Like befuddled deer leaping into a mirage of water Deluded fools in their ignorance cling to outer forms And with their thirst unslaked, bound and confined, They idealise their prison, pretending happiness. The relatively real is free of intellectual constructs, And ultimately real mind, active or quiescent, is no-mind, And this is the supreme,the highest of the high, immaculate; Friends, know this sacred high! In mind absorbed in samadhi that is concept-free, Passion is immaculately pure; Like a lotus rooted in the slime of a lake bottom, This sublime reality is untouched by the pollution of existence. Make solid your vision of all things as vision ary dream And you attain transcendence, Instantaneous realisation and equanimity; A strong mind binding the demons of darkness Beyond thought your own spontaneous nature is accomplished. Appearances have never ceased to be their original radiance, And unformed, form never had a substantial nature to be grasped; It is a continuum of unique meditation, In an inactive, stainless, meditative mind that is no-mind. Thus the I is intellect, mind and mind-forms, I the world, all seemingly alien show, I the infinite variety of vision-viewer, I the desire, the anger, the mental sloth - And bodhicitta. Now there is a lamp lit in spiritual darkness Healing the splits riven by the intellect So that all mental defilements are erased. Who can define the nature of detachment? It cannot be denied nor yet affirmed, And ungraspable it is inconceivable. Through conceptualisation fools are bound, While concept-free there is immaculate sahaja. The concepts of unity and multiplicity do not bring integration; Only through awareness do sentient beings reach freedom. Cognition of radiance is strong meditation; Abide in a calm, quiescent mind. Reaching the joy swollen land Powers of seeing expand, And there is joy and laughter; Even chasing objects there is no separation. From joy, buds of pure pleasure emerge, Bursting into blooms of supreme pleasure, And so long as outflow is contained Unutterable bliss will surely mature. What, where and by whom are nothing, Yet the entire event is imperative. Whether love and attachment or desirelessness The form of the event is emptiness. Like pigs we wallow in this sensual mire But what can stain our pearly mind? Nothing can ever contaminate it, And by nothing can we ever be bound.

2.01 - Mandala One, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  (8) Distinguish in thy knowledge the aryans from the Destroyers, teach us, make subject to the strewer of thy seat of session those who do not thy works. Be mighty in power and an impeller of the doer of sacrifice. All those deeds of thine I desire in our drinkings together of the intoxication.
  (9) Indra ranges subjecting to the follower after his works those who deviate from them, casting down by those who grow to him all who turn not to him in their being. Vamra, chanting of him increased and increasing and arriving to Heaven, smote asunder the limiting walls.
  --
    Vritrah. S. says Vritra may mean either the Coverer or cloud, the Asura Vritra or simply the human enemy. The fixed epithet Vritraha must surely have always the same meaning; it refers always to the Serpent, Ahi Vritra. The battles spoken of in the hymn are those between Indra and aryan men on one side and Vritra and his hosts who oppose them.
    Nribhih. S. as usual renders, the leaders (of the sacrifice), that is to say, the priests. More rarely he simply takes nri in the sense of man. Nri refers sometimes to the gods, sometimes to men. It meant originally, in all probability, moving, active, then strong, and so man or hero = or the Strong Ones, the male Gods. Here I take it to refer to the Maruts, Indras men, his Viras, Fighters or Strong Ones.
  --
    Dhrishnave. S. for the conqueror. But dhrishnu, the violent one is a constant epithet and quality of Indra and his action. The wealth is won by Indra in the battle with the Vritras and Panis and given by him to the aryan sacrificer.
    Mada-chyut. S. overthrowing the pride of the enemy.Nowhere in the Veda can be shown to have the much later sense of pride. The gods horses are called ghritasnh, dripping the . Why not then dripping the mada, ie the Soma, the vrish madah somah of 80.2?
  --
  (1) By a straight leading may Varuna lead us and Mitra with the knowledge and aryaman, in harmony with the gods.
  (2) For they are the masters of substance who become in us substance of being and they are the illimitable by their vastnesses and they maintain the laws of their activity in the universality of forces.
  --
  (9) O Mitra, be peace in us, peace Varuna, peace in us aryaman; peace Indra and Brihaspati, peace Vishnu wide-striding.
  ***
  --
  (3) Thine now are the activities of Varuna the King, vast and profound, O Soma, is thy seat; pure art thou and delightful like Mitra; thou art powerful like aryaman, O Soma.
  (4) The seats that are thine in our heaven and on our earth and on the hills of being and in its growths and in its waters, in those, even all of them, do thou, well-minded and free from wrath, receive to thyself, O Soma, O King, our offerings.
  --
  (3) This upholder of birth because he has faith in his puissance ranges breaking open the Titan cities. O Thunderer, hurl by thy knowledge thy weapon at the Destroyer; increase the aryan force, the aryan light.
  (4) O then for the speaker the King of Riches bearing the human ages, bearing the glorious Name, advancing thunder-armed to the slaying of the Destroyer, when the Son bears the name for the inspired word!
  --
  (6) Where then is your upholding base of the Truth? Where now is the seeing eye of Varuna? Whether false and feeble of thought, can we pass beyond by the mighty path of aryaman?
  Take ye knowledge of this word that I speak, O Earth and Heaven.
  --
  (3) That gladness may Indra, that Varuna, that aryaman, that Savitri lodge in us. This let Mitra and Varuna and the Mother Infinite magnify in me and the great River and Earth and Heaven.
  ***
  --
    (1) human 1. arya
    or

2.01 - On Books, #Evening Talks With Sri Aurobindo, #unset, #Zen
   And when he speaks of cycles there is some truth in the idea, but it is not possible to make a rigid rule about the recurrence of the cycles. These cycles are plastic and need not be all of the same duration. In the aryan Path Mr. Morris has written an article full of study of facts and historical data in which he tries to show that human history has always run in a cycle of five hundred years. He even believes that there are Mahatmas who manage this world!
   I believe the extension of mathematical numbers to infinity was well known in India long long ago.

2.02 - Indra, Giver of Light, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Arih. kr.s.t.ayah. may also be translated, "the aryan people", or "the warlike nations".
  The words kr.s.t.i and cars.an.i, interpreted by Sayana as "man", have as their base the roots kr.s. and cars. which originally imply labour, effort or laborious action. They mean sometimes the doer of Vedic Karma, sometimes, the Karma itself, - the worker or the works.
  --
  The word arata, move or strive, like its congeners ari, arya, arya, arata, aran.i, expresses the central idea of the Veda. The root ar indicates always a movement of effort or of struggle or a state of surpassing height or excellence; it is applied to rowing, ploughing, fighting, lifting, climbing. The aryan then is the man who seeks to fulfil himself by the Vedic action, the internal and external karma or apas, which is of the nature of a sacrifice to the gods. But it is also imaged as a journey, a march, a battle,
   a climbing upwards. The aryan man labours towards heights, fights his way on in a march which is at once a progress forward and an ascent. That is his aryahood, his arete, virtue, to use a
  Greek word derived from the same root. Arata, with the rest of the phrase, might be translated, "Out and push forward in other fields."
  The idea is taken up again, in the subtle Vedic fashion of thought-connections by word-echoes, with the arih. kr.s.t.ayah. of the next verse. These are, I think, not the aryan nations on earth, although that sense too is possible when the idea is that of a collective or national Yoga, but the powers that help man in his ascent, his spiritual kindred bound to him as comrades, allies, brothers, yokefellows (sakhayah., yujah., jamayah.), for his aspiration is their aspiration and by his completeness they are fulfilled. As the Restrainers are satisfied and give way, so they too, satisfied, must affirm finally their task accomplished by the fullness of human bliss, when the soul shall rest in the peace of
  Indra that comes with the Light, the peace of a perfected mentality standing as upon heights of consummated consciousness and Beatitude.

2.02 - On Letters, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Of course, one can't do what others demand of one. The question is whether you have the energy, never mind in what way it is put forth. For instance, in that house just before I began the arya there was a period of six months in which there was a continual spiritual experience and I could not do any writing at that time. But that does not mean I was less energetic.
   I could not have written the 64 pages of the arya before without flagging. I give another instance: now I do not find it possible to make speeches as before. If I am asked to make speeches I would find myself very unenergetic.
   Disciple: But you are making a speech once in the year!
  --
   Sri Aurobindo (with a smile) : You can ask him to read all the issues of the arya where he will find solutions for all his questions.
   Disciple: But he may say he does not know English!
  --
   In the mind one may have admiration for the intellectual ideas of someone, or one may have mental appreciation for some great intellect. But if it is merely mental, it does not carry matters very far; it is not sufficient by itself. It does not open the whole of the inner being; it only establishes a mental contact. Of course, there is no harm in having that. When K came here he had that mental admiration for what I have written in the arya. One can get something from that kind of mental contact, but it is not what one can get by being in relation with the psychic being. I do not, for a moment, want to suggest that there was no truth in his Bhakti, but there was much mixture in it and even what was mental and vital was very much exaggerated.
   When he began the Yoga he had certain capacities. Of course, he was not half as tall as he thought himself to be. But if he had not exaggerated his capacities he would have been, by this time, farther than he is today.
  --
   Sri Aurobindo: You cannot make a general rule like that. Some may have to give up all action temporarily, but for others it may not be necess ary at all. I myself have been doing work constantly through the arya and other things. And I stopped the arya when I found that I had to put myself out too much, so to say, externalise too much. The second reason was that I was required to be drawn within myself in order to develop certain experiences, so that the energy might be used for inward work. In a certain sense I can say that I never stopped doing work even political work.
   Disciple: In a sense! In what sense? I want to have some idea about it.
  --
   Lajpat Rai now seems to accept the 'illusion' theory as the explanation while he combated it for the whole of his life. He was a prominent leader of the arya Samaj, and a monotheist.
   Disciple: What is the explanation of Lajpat Rai's attitude?
  --
   Disciple: Lajpat Rai, who has been known as an arya Samajist and therefore a theist, seems to doubt even the existence of God in this letter.
   Sri Aurobindo: That does not matter. It only means he wants to understand the way of God's working, the nature of this world, etc.

2.02 - The Ishavasyopanishad with a commentary in English, #Isha Upanishad, #unset, #Zen
  is the religion of the aryas called the Sanatana Dharma, the Law
  Sempiternal. Nor are the Hindus in error when they declare the
  --
  men of aryavarta, that tamas and An aryan cowardice, weakness
  & selfishness have spread over this holy & ancient land, covering
  --
  shining as he shone to the aryan fathers ten thousand years ago
  at the beginning of the aryan era, Sirius in his splendour, Lyra
  sailing billions of miles away in the ocean of space. Remember
  --
  sections of the aryas consider different Gods as the God above
  all & the others false or comparatively false Gods, there would
  --
  the soul at the cost of the perishable body! But the aryan spirit
  of the East, the spirit of Buddha struggles for ever with European
  --
  especially in days when the aryan discipline is lost? Behind its
  outward show of strength and unity, what jarring, what dissensions, what petty malice & hatred, what envy & covetousness!
  --
  born in the aryan discipline, however maimed by long bondage,
  an aryan indeed, chaste in mind & spirit, & not merely careful in
  speech & body, gentle in heart & thought and not merely decent
  --
  and the aryans of India practised it before that; the whole life
  of Srikrishna was a busy working for the good of others, of
  --
  in aryaland. That is a more powerful spring, but it is narrow
  and does not reach the true self; its best value is that it is helpful

2.03 - Indra and the Thought-Forces, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  These verses fix clearly enough the psychological function of the Maruts. They are not properly gods of thought, rather gods of energy; still, it is in the mind that their energies become effective. To the uninstructed aryan worshipper, the Maruts were powers of wind, storm and rain; it is the images of the tempest that are most commonly applied to them and they are spoken of as the Rudras, the fierce, impetuous ones, - a name that they share with the god of Force, Agni. Although Indra is described sometimes as the eldest of the Maruts, - indrajyes.t.ho
  Nr.n. The word nr. seems to have meant originally active, swift or strong. We have nr.mn.a, strength, and nr.tama nr.n.am, most puissant of the Powers. It came afterwards to mean male or man and in the Veda is oftenest applied to the gods as the male powers or

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
  ancient aryans of India raised the veil completely and saw Him
  as the Universal Transcendent Self of all things who is at the
  --
  beginnings. And they were developed, because the aryan Rishis
  had been able to discover the truth of the Eternal and give to
  --
  formulate. What in Europe is called creation, the aryan sages
  preferred to call srishti, projection of a part from the whole,
  --
  the younger races, aryan and Semitic, the development of the
  294
  --
  regulated by calm wisdom, enlightenment and universal sympathy, exists only as an Utopia or in the aryan tradition of
  the Sattwayuga, the Golden Age. We have not evolved even the

2.04 - Agni, the Illumined Will, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Supreme. To him, the first, in the rich-offerings the people seeking the godhead utter the word, the aryan people to the fulfiller.
  Or "enters into the gods".
  --
  Agni fulfilled becomes mighty in his own home - in the Truth, the Right, the Vast. It is thither that he is leading upward the aspiration in humanity, the soul of the aryan, the head of the cosmic sacrifice.
  It is at the point where there is the first possibility of the great passage, the transition from mind to supermind, the transfiguration of the intelligence, till now the crowned leader of the mental being, into a divine Light, - it is at this supreme and crucial point in the Vedic Yoga that the Rishi, Gotama
  --
  Will is the first necessity, the chief actualising force. When therefore the race of mortals turn consciously towards the great aim and, offering their enriched capacities to the Sons of Heaven, seek to form the divine in themselves, it is to Agni, first and chief, that they lift the realising thought, frame the creative Word. For they are the aryans who do the work and accept the effort, - the vastest of all works, the most grandiose of all efforts, - and he is the power that embraces Action and by Action fulfils the work. What is the aryan without the divine Will that accepts the labour and the battle, works and wins, suffers and triumphs?
  Therefore it is this Will which annihilates all forces commissioned to destroy the effort, this strongest of all the divine
  --
  Then may those other mighty Ones who bring with them the plenitudes of the higher life, Indra and the Ashwins, Usha and Surya, Varuna and Mitra and aryaman, assume with that formative extension of themselves in the human being their most
  R.V. I.170.1.
  --
  Agni is Jatavedas, knower of the births, the worlds. He knows entirely the five worlds8 and is not confined in his consciousness to this limited and dependent physical harmony. He has access even to the three highest states9 of all, to the udder of the mystic Cow,10 the abundance of the Bull11 with the four horns. From that abundance he will foster the illumination in these aryan seekers, swell the plenty of their divine faculties. By that fullness and plenty of his illumined perceptions he will unite thought with thought, word with word, till the human Intelligence is rich and harmonious enough to support and become the divine Idea.
  The worlds in which, respectively, Matter, Life-Energy, Mind, Truth and Beatitude are the essential energies. They are called respectively Bhur, Bhuvar, Swar, Mahas and

2.04 - On Art, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: But you have yourself used it in the arya at two places.
   Sri Aurobindo: How is that? Where?

2.05 - On Poetry, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The talk turned to the subject of Indians writing English poetry. Sri Aurobindo remarked that when he was conducting the arya he received heaps of poems.
   Sri Aurobindo asked about Hindi literature, inquiring whether it carried the modern spirit in its works.
  --
   Disciple: But you have written philosophy in the arya.
   Sri Aurobindo: arya was written because of Richard. After starting it he went away and left me alone to fill 64 pages per month. The Life Divine is not philosophy but fact. It contains what I have realised and seen. I think many people would object to calling it philosophy. Of course, there are elements of all the systems in the arya. But Supermind would remain even if the whole of the arya were rubbed out or had never been written. Supermind is not to be philosophised about, it is to be lived.
   Disciple: When one lives in the Supermind then there will be perfect expression of it, I believe.

2.07 - On Congress and Politics, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: Have you not used the word 'wheel' in your writings in the arya? We may send the cutting to the Mahatma!
   Sri Aurobindo: Imay have used 'Brahman's wheel' or some such expression.

2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Rakshasas, the serpent Ananta among the Nagas, Agni among the Vasus, Chitraratha among the Gandharvas, Kandarpa the love-God among the progenitors, Varuna among the peoples of the sea, aryaman among the Fathers, Narada among the divine sages, Yama lord of the Law among those who maintain rule and law, among the powers of storm the Wind-God. At the other end of the scale I am the radiant sun among lights and splendours, the moon among the stars of night, the ocean among the flowing waters, Meru among the peaks of the world, Himalaya among the mountain-ranges, Ganges among the rivers, the divine thunderbolt among weapons. Among all plants and trees I am the
  Aswattha, among horses Indra's horse Uchchaihsravas, Airavata

2.08 - On Non-Violence, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: He has criticised the arya Samaj also.
   Sri Aurobindo: Yes, he has criticised Dayananda Saraswati who has, according to him, abolished image-worship and set up the idolatry of the Vedas. He forgets, I am afraid, that he is doing the same in economics by his Charkha and Khaddar, and, if one may add, by his idolatry of non-violence in religion and philosophy.
   In that way everyone has established idol-worship. He has criticised the arya Samaj but why not criticise Mahomedanism? His statement is adulatory of the Koran and of Christianity which is idolatry of the Bible, Christ and the Cross. Man is hardly able to do without externals and only a few will go to the kernel.
   About conversion also you "do not merely change compartments", as he says, but you change the environment. All are not going to practise the central core of spirituality. Very few can do that, but from the externals some can come to the internal.

2.09 - On Sadhana, #Evening Talks With Sri Aurobindo, #unset, #Zen
   All that I wrote in the Bande Mataram and in the Karmayogin was from that state. I have since trusted the inner guidance even when I thought it was leading me astray. The arya and the subsequent writings did not come from the brain. It was, of course, the same Power working. Now I do not use that method. I developed it to perfection and then abandoned it.
   29 MAY 1923
  --
   Generally, one goes through the gradations of the Supermind. I have written about it in the arya. There I was speaking not about the highest Supermind but about the highest Supermind "in the Mind". There is, for instance, the Intuitive Mentality. It is not Supermind but Mind. You can say it is Supermind working on the basis of Mind by flashes. From the point of view of the highest Supermind, intuitions are 'glorious guesses'. Of course, the guesses may be quite correct.
   The other three gradations are: the Representative, the Interpretative, the Imperative. As you go on developing, the higher and higher grades become active. The Intuitive Mentality is a kind of modified Supermind.

2.1.02 - Combining Work, Meditation and Bhakti, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The ignorance underlying this attitude [that meditation is greater than work] is in the assumption that one must necessarily do only work or only meditation. Either work is the means or meditation is the means, but both cannot be! I have never said, so far as I know, that meditation should not be done. To set up an open competition or a closed one between works and meditation is a trick of the dividing mind and belongs to the old Yoga. Please remember that I have been declaring all along an integral Yoga in which Knowledge, Bhakti, workslight of consciousness, Ananda and love, will and power in worksmeditation, adoration, service of the Divine have all their place. Have I written seven volumes of the arya all in vain? Meditation is not greater than Yoga of works nor works greater than Yoga by knowledgeboth are equal.
  Another thingit is a mistake to argue from ones own very limited experience, ignoring that of others, and build on it large generalisations about Yoga. This is what many do, but the method has obvious demerits. You have no experience of major realisations through work, and you conclude that such realisations are impossible. But what of the many who have had themelsewhere and here too in the Asram? That has no value? You kindly hint to me that I have failed to get anything by works? How do you know? I have not written the history of my sadhanaif I had, you would have seen that if I had not made action and work one of my chief means of realisationwell, there would have been no sadhana and no realisation except that, perhaps, of Nirvana.

2.1.02 - Love and Death, #Collected Poems, #Sri Aurobindo, #Integral Yoga
  As aryan wheels by thy doomed shadow vast
  Thunder to war, nor bless with cool wide waves
  --
  By aryan fathers not yet paced, but wild,
  But virgin to our fruitful human toil,

2.10 - On Vedic Interpretation, #Evening Talks With Sri Aurobindo, #unset, #Zen
   There are authentic symbols like the Vedic 'cow' which means Light and the quadruped of that name. It was something precious to the aryan people and it was taken away by the robbers. The Rishis gave life to this symbol; form was given by their mind, and it became an experience.
   There are people who say cow should not mean Light. But what can "herds of the Sun" mean? It can only mean "Rays of solar light". There are certain life-symbols: e.g., 'Mountain' stands for ascent, going high up. 'Bridge' or 'crossing of rivers' is also a symbol from life-surroundings.

2.1.1.04 - Reading, Yogic Force and the Development of Style, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  Will you explain to me how Dilip who could not write a single good poem and had no power over rhythm and metre before he came here, suddenly, not after long assiduous efforts, blossomed into a poet, rhythmist and metrist after he came here? Why was Tagore dumbfounded by the lame man throwing away his crutches and running freely and surely on the paths of rhythm? Why was it that I who never understood or cared for painting, suddenly in a single hour by an opening of vision got the eye to see and the mind of understanding about colour, line and design? How was it that I who was unable to under stand and follow a metaphysical argument and whom a page of Kant or Hegel or Hume or even Berkeley left either dazed and uncomprehending and fatigued or totally uninterested because I could not fathom or follow, suddenly began writing pages of the stuff as soon as I started the arya and am now reputed to be a great philosopher? How is it that at a time when I felt it difficult to produce more than a paragraph of prose from time to time and more than a rare poem, short and laboured, perhaps one in two months, suddenly after concentrating and practising Pranayama daily began to write pages and pages in a single day and kept sufficient faculty to edit a big daily paper and afterwards to write 60 pages of philosophy every month? Kindly reflect a little and dont talk facile nonsense. Even if a thing can be done in a moment or a few days by Yoga which would ordinarily take a long, assiduous, sincere and earnest cultivation, that would of itself show the power of the Yoga force. But here a faculty that did not exist appears quickly and spontaneously or impotence changes into highest potency or an obstructed talent changes with equal rapidity into fluent and facile sovereignty. If you deny that evidence, no evidence will convince you, because you are determined to think otherwise.
  So about your style too, it is difficult to understand how much the Force has contri buted towards its perfection.
  It may be difficult for you to understand, but it is not difficult for me, since I have followed my own evolution from stage to stage with a perfect vigilance and following up of the process. I have made no endeavours in writing. I have simply left the higher Power to work and when it did not work I made no efforts at all. It was in the old intellectual days that I sometimes tried to force things, but not after I started the development of poetry and prose by Yoga. Let me remind you also that when I was writing the arya and also since whenever I write these letters or replies, I never think or seek for expressions or try to write in good style; it is out of a silent mind that I write whatever comes ready-shaped from above. Even when I correct, it is because the correction comes in the same way. Where then is the place for even a slight endeavour or any room at all for my great endeavours? Well?
  By the way, please try to understand that the supra intellectual (not the supramental only) is the field of a spontaneous automatic action. To get it or to get yourself open to it needs efforts, but once it acts there is no effort. Your grey matter does not easily open; it closes up also too easily, so each time an effort has to be made, perhaps too much effortif your grey matter would sensibly accommodate itself to the automatic flow there would not be the difficulty and the need of assiduous, earnest and sincere endeavour each time. Methinks. Well?

2.11 - On Education, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: That way, somebody can even say the same thing with regard to the arya, because there are long sentences there also.
   Disciple: Someone told me that there was a striking resemblance between your style and that of Brajendra Nath Seal.
   Disciple: When I read the first article of the arya I could not understand anything, so I gave it up.
   Sri Aurobindo: Many people cannot understand it. The arya requires two things. First of all, a thorough knowledge of the English language which many Indians have not got. And secondly, it requires a mind that is subtle and comprehensive. I wrote the arya, really speaking, for myself. I wanted to throw out certain things that were moving in my mind. I did not write it for others and so I did not care to write with that purpose.
   Disciple: Even P. Chaudhury says that he does not understand anything of the arya except The Future Poetry.
   Sri Aurobindo: That is not because of the style but because he takes interest in literature and knows something about it. It is his subject.
  --
   Disciple: I got the arya in my college and I could never understand anything of it in the daytime. I used to begin at 11 o'clock at night and go up to 12 or 1 o'clock. Then I could understand something of it. It took me a few months to get into the style.
   Sri Aurobindo: The difficulty is not merely language and style but thought also. The arya makes a demand on the mind for acute and original thinking. You can't expect all men to meet that demand.
   Disciple: I hear that Hiren Dutt and Dr. Bhagwandas also do not understand it.
   Sri Aurobindo: But some Englishmen do understand the arya. The Americans too are reading it easily because they understand the language of course, provided they take interest in the subject.
   Disciple: My friend Swami Adwaitananda understands it all right but when I met professors of philosophy at Baroda and Lahore I found them complaining about their inability to understand it. Perhaps, people connected with Pondicherry can follow the writing easily.

2.13 - Psychic Presence and Psychic Being - Real Origin of Race Superiority, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  Below the human level there is, ordinarily, hardly any individual formation there is only this presence, more or less. But when, by the growth of the body round the spark of Divine Consciousness, humanity began upon the earth, certain human organisms became in the course of this progressive growth sufficiently perfected, and by their opening and receptivity allowed a junction with certain beings descending from above. This gave rise to a kind of divine humanity, what may be called a race of the lite. If only they had remained by themselves, these people would have continued as a race unique and superhuman. Indeed many races have made claims to be that: the aryan, the Semitic and the Japanese have all in turn considered themselves the chosen race. But in fact there has been a general levelling of humanity, a lot of intermixture. For there arose the necessity of prolongation of the superior race, which drove it to intermix with the rest of humanitywith animal humanity, that is to say. Thus its value was degraded and led to that great Fall which is spoken of in the worlds scriptures, the coming out of Paradise, the end of the Golden Age. Indeed it was a loss from the point of view of consciousness, but not from that of material strength, since it was a tremendous gain to ordin ary humanity. There were, certainly, some beings who had a very strong will not to mix, who resented losing their superiority; and it is just this that is the real origin of race-pride, race-exclusiveness, and a special caste distinction like that cherished by the Brahmins in India. But at present it cannot be said that there is any portion of mankind which is purely animal: all the races have been touched by the descent from above, and owing to the extensive intermixture the result of the Involution was more widely spread.
  Of course one cannot say that every man has got a psychic being, just as one cannot refuse to grant it to every animal. Many animals that have lived near man have some beginnings of it, while so often one comes across people who do not seem to be anything else than brutes. Here, too, there has been a good deal of levelling. But on the whole, the psychic in the true sense starts at the human stage: that is also why the Catholic religion declares that only man has a soul. In man alone there is the possibility of the psychic being growing to its full stature even so far as to be able in the end to join and unite with a descending being, a godhead from above.

2.1.5.1 - Study of Works of Sri Aurobindo and the Mother, #On Education, #The Mother, #Integral Yoga
  You seem to forget that Sri Aurobindo wrote for so many years the whole of the arya1 in perfect mental silence leaving the inspiration from above to go through and manifest through his hands on the typewriter.
  7 March 1969
  --
  It is indeed a very good idea to study the arya. The little you can understand by yourself is better and more effective than an ocean of explanation from another.
  ***

2.15 - On the Gods and Asuras, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: You must not expect to make noise. It is a silent work. Publicity would attract hostile forces. You can take up external work only when it is in you: when you are doing the Sadhana in the mind then outer activities like the arya and writing, etc., can go on. But when I came down to the vital I stopped all that.
   Disciple: Is it true that the Higher Power has no human considerations for the Adhar in which it descends, because for the Power it does not seem to matter if the Adhar breaks?

2.16 - The 15th of August, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Well, that is what I have said in the arya. I wrote the arya when I was on the borderland. I should not say the same thing now. Everybody has to go through that stage. It is true that corresponding to Reason there is what may be called the Divine Reason; and you can say that what works as the Divine Reason is derived from the activity of the Supermind. But it is something which is quite different. I am putting the thing in terms of the mind. I can only give you images. But there it is not exactly the same thing. For instance, Reason finds out the cause and effect and connects them together while the Divine Reason puts them all in the right relation.
   There are other things which cannot be expressed in terms of the mind.

2.17 - December 1938, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Justice in this life? Maybe not. Most probably not. But justice is not what most people believe it to be. It is said that virtuous people will have happiness, prosperity, etc., in another life while in this life they have the opposite effects. In that case, the people you speak of must have been virtuous in their previous life. There is justice in the sense that the virtuous and pious people advance towards Sattwic nature while the contr ary ones go down the scale of humanity and become more and more Asuric. That is what I have said in the arya.
   At this moment Mother came in and asked what was the subject of talk.
  --
   Disciple: Was arya written in that way?
   Sri Aurobindo: No, it was directly transmitted into the pen. It is a great relief to get out of that responsibility.

2.18 - January 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo (smiling) : I see. Upen also had intensity; he had agnosticism and faith. It is that which makes his writing brilliant. But he could never understand the arya. Why, Rishikesh [Kanjilal] also was one in whom doubt could never get the better of faith and faith could not of doubt! (Laughter) He always wanted to fix himself to some anchor, he could not give up seeking, nor pursue steadily and find an anchor. "The movement will not grow," he used to say. (After a pause) The revolutionaries were quite an interesting lot though not fit for yoga, and one could not feel dull in their company.
   Disciple: K was enthusiastic about Sadhana.

2.2.03 - The Psychic Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The psychic being may be described in Indian language as the Purusha in the heart or the caitya purus.a;2 but the inner or secret heart must be understood, hr.daye guhayam, not the outer vital-emotional centre. It is the true psychic entity (distinguished from the vital desire-mind) - the psyche - spoken of on the page of the arya to which you make reference.
  The psychic is the soul, the divine spark animating matter and life and mind and as it grows it takes form and expresses itself through these three touching them to beauty and fineness - it works even before humanity in the lower creation leading it up towards the human, in humanity it works more freely though still under a mass of ignorance and weakness and coarseness and hardness leading it up towards the Divine. In Yoga it becomes conscious of its aim and turns inward to the Divine. It sees behind and above it - that is the difference.

2.21 - 1940, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: I had a talk again with G about the Rigveda and the aryan-Dravidian question. He gave two arguments: In Indian families, the fact of different children having different colours is a positive argument according to biology that the race of the parents is a mixed one. Secondly, in the Rigveda itself there is a mention of dark-skinned people and ansah. I replied that ansah figures only in one Rik out of more than ten thousand, and it may not mean noseless or flat-nosed.
   Sri Aurobindo: Ansah is not flat-nosed. It is noseless.

2.2.4 - Taittiriya Upanishad, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  peace to us aryaman. Be peace to us Indra & Brihaspati. May
  far-striding Vishnu be peace to us. Adoration to the Eternal.

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Zen
   | 15-01-39 | Healing; Science, Eddington; Spengler's Decline of the West, Morris's aryan Path, history and destiny, Arabs, Greeks, Romans, modern Europe, human progress |
   | 17-01-39 | Vishnu Purna: Krishna, Buddha |
  --
   | 12-10-25 | Yoga: energy, tamas, arya, silence, reason, instinct, intelligence in animals |
   | 21-10-25 | Sadhana and sex; sadhana without caring to lift others |
  --
   | 02-06-24 | Gandhi on Gita, Dayananda, arya Samaj |
   | 06-10-25 | Satyagraha of prisoners in Andamans |
  --
   | 26-08-26 | arya; education in ancient and classical India; Yoga and external personality; greatness and morality |
   | Chapter 12 | On Miracles |
  --
   | 04-01-40 | aryan-Dravidian question; Sri Aurobindo's "Trance" |
   | 05-01-40 | Successful action: intuition, intellect |

2.3.02 - The Supermind or Supramental, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
   not been made in the arya because at that time what I now call the Overmind was supposed to be an inferior plane of the
  Supermind. But that was because I was seeing them from the
  --
  To return to the supramental - the supramental is simply the direct self-existent Truth Consciousness and the direct selfeffective Truth Power. There can therefore be no question of jugglery about it. What is not true is not supramental. As for calm and silence, there is no need of the supramental to get that. One can get it even on the level of Higher Mind which is the next above the human intelligence. I got these things in 1908, twenty-seven years ago and I can assure you they were solid enough and marvellous enough without any need of supramentality to make it more so! Again, a calm that "seems like motion" is a phenomenon of which I know nothing. A calm or silence which can support or produce action - that I know and that is what I have had - the proof is that out of an absolute silence of the mind I edited the Bande Mataram for four months and wrote 61-2 volumes of the arya, not to speak of all the letters and messages etc. etc. I have written since. If you say that writing is not an action or motion but only something that seems like it, a jugglery of the consciousness, - well, still out of that calm and silence I conducted a pretty strenuous political activity and have also taken my share in keeping up an
  Asram which has at least an appearance to the physical senses of being solid and material! If you deny that these things are material or solid (which of course metaphysically you can), then you land yourself plump into Shankara's illusionism, and there

2 - Other Hymns to Agni, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
    4. May the destroyers of the foe, Varuna, Mitra and aryaman, sit down on the sacred rushes as human friends might sit.
    5. O ancient Priest of the offering, rejoice in this our friendship, hearken to these my words.
  --
    4. The gods even Varuna and Mitra and aryaman light thee utterly, the ancient messenger; all wealth that mortal conquers by thee, O Agni, who to thee has given. mdo hotA ghpEtr`n
    5. Thou art the rapturous priest of the sacrifice and master of this house and the envoy of creatures; in thee are met together all the steadfast laws of action which the gods have made.
  --
    2. The Flame is the head of heaven and the navel of the earth and the power that moves at work in the two worlds. O Vaisvanara, the gods brought thee to birth a god to be a light to aryan man.
    3. As firm rays sit steadfast in the Sun, all treasures have been placed in the universal godhead and flame. King art thou of all the riches that are in the growths of the earth and the hills and the waters and all the riches that are in men.
  --
    3. For he is the will, he is the strength, he is the effecter of perfection, even as Mitra he becomes the charioteer of the Supreme. To him, the first, in the rich-offerings the people seeking the godhead utter the word, the aryan people to the fulfiller.
      1 Or "enters into the gods".
  --
    3. Him desire and adore, for he is the first and chief who brings to perfect accomplishment your sacrifice, since he takes all offering of the aryan peoples and makes them to shine with light; he is the son of Energy, the bringer of boons, the flood of strength. The godheads hold the Flame that gives the treasure.
    4. He is Life that swells in the mother of things, the Life-god who nurses in his bosom many blessings, finds the path for the Son of men and discovers the country of Light, protector of the peoples, father of earth and heaven. The godheads hold the Flame that gives the treasure.
  --
  4. aryaman for them and Mitra and Varuna, Indra, Vishnu
  and the Maruts and the Ashwins do thou well-horsed, wellcharioted, great in the joy of achievement, bring now, O
  --
  2. O holder of the self-law, thou becomest aryaman when thou
  bearest the secret name of the Virgins; they reveal thee with
  --
  Light for the aryan.
  s jAymAn, prm
  --
  16. The light by which Mitra sees and Varuna and aryaman, by which lords of the journey and Bhaga, that light may we worship, we made by thy force perfect knowers of the path guarded by the lordship of the Puissant.
  17. O Fire, those are perfect in their thought who, themselves illumined, have set thee within them, O illumined seer, thee, O godhead, divine in vision and strong in will.
  --
  35. For you, the kings, who have power over seeing men, choose one or another to have mastery in the human ways, - such may we be, O Varuna, O Mitra, O aryaman, charioteers, indeed, of the Truth.
  36. The Terror of the Destroyers, son of the master of wide vision, has given me the brides five hundred, he is a bounteous giver, the noble, a lord of beings.
  --
  the aryan peoples chose the doer of works, Fire the priest
  of the call, then the thought was born.
  --
    6. Thou hast conquered the riches of the plains and the riches of the mountain, the destroyer foemen, and the aryan freemen: like a hero art thou, a violent overthrower of men, O Fire, mayst thou overcome those who battle against us.
    7. This Fire is the long Thread, the vast Bull, one with a thousand layers and a hundred leadings, he is the Craftsman; luminous in men luminous, made bright by the hands of men, may he flame out in the strivers after godhead, in the friendly people.19

30.01 - World-Literature, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   When we hear these sacred words, do we not feel that all the bondages of our being break to pieces as it happened to Shunahshepa? It seems Lord Varuna has lifted from over our head a veil of cloud, a strong current released from some unknown quarter flows on inundating both the banks of our heart. In fact, this water-god Varuna himself is the fount of the seer's vision and the poet's creative genius. In the Vedic hymns we always come across three gods together; these three in unison, with combined power, guide man and the world to a continuous progression and the ultimate success. This Trinity is Varuna, Mitra, aryama. Varuna is the vast, the immense, the eternal, the infinite, and absolute, beyond all limitation. Mitra is union, harmony, beauty, bliss. aryama signifies strength, power, dynamis.
   In poetic genius too these three gods are at once present. Varuna forms the basis on which stand Mitra and aryama - in the vast expanse of freedom, in the wide unbarred progress of the spiritual vision heaves up in surges the gracefully rhythmic dance of the forces.
   Therefore the first principle of poetry is freedom from all narrowness: The poet will adore the universal ideas and expressions that can be appreciated and welcomed by all without any distinction of race, caste or creed. No doubt, the poet also is a man and every man is endowed with individual as well as collective traits. Life and conduct, social laws and customs, culture and education, that is to say, the materials from which liter ary themes are derived differ in different climes and times. Every language has its own characteristic and special genius. The poet has to make use of all these things. In this world we do not find any class of people known as cosmopolitans who do not belong to a particular nationality. There is no one language known as the world-language. But it is a matter of no consequence. The poet's genius consists in his ability to show the universal in the particular: that is to say, how a thing limited in time and space can be used as the symbol of the Eternal and the Infinite; how a glimpse of the Infinite can be made to manifest itself in the finite. Just as a poet has not to view a tempor ary truth confined to a small area to be the absolute truth so also he must not have a bias for the abstract philosophical truth which does not come into contact with a particular time, space and the individual. In fact, the formless universality that does not or cannot bear the touch of the physical world is particularly a matter of philosophy. The philosophical truth always likes to shun the local colour, for its purpose is not to exaggerate or make a display of the truth. But the poet seeks for a living image of the truth. An image must exist and must have a contour, yet the poet has to bring in the universal in the image itself, the Infinite has to be made living and visible - that is the exclusive art of his genius. For example, take the famous line from Virgil

30.04 - Intuition and Inspiration in Art, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Perhaps in India the Vaishnavas or the followers of the path of devotion have replaced intuition by inspiration. It is by their influence and at their hands that literature based on inspiration has become so rich, eloquent and intense. Western scholars say that the aryans were mostly intellectual, principally guided by reason; it is the non- aryans, the Dravidians, who have introduced the element of emotion into Indian culture. The aryans generally followed the path of knowledge and the South Indians were predominantly devotional. Perhaps there is some truth in this saying. The Buddhists were also to some extent responsible for the change in the even and tranquil tenor of aryan culture. In the beginning the Buddhists, like the Vedic aryans, laid the greatest stress on knowledge. Later on, when Mahayana, the Great Path, came into vogue, there commenced the worship of the Buddha. When the compassion of the Buddha was recognised as the principal trait of Buddhism we moved away from intuition and resorted to inspiration.
   Bengal is chiefly the field of inspiration. It is inspiration that dominates the field of action, the art and religion of Bengal. Scholars hold that the Bengalees are three-fourths Buddhists in their culture and education and as a race they are Dravidians to the same degree. No wonder that by the union of these two currents Bengal has become the holy confluence of inspiration like Prayag,the place of pilgrimage, where the Ganga and the Jamuna have met.
  --
   A similar event seems to have taken place in Europe with the advent of Christianity. The Graeco-Latin culture was predominantly based on reason and knowledge like that of the Indian aryans. But Christ appeared on the. scene with the emotional gift of the psychic being.
   Again, if in Rabindranath we get at the fountainhead of some of the deepest, purest inspiration, we see on the other hand an effort and aspiration for intuition in Madhusudan.

30.08 - Poetry and Mantra, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Vaikhari vak is predominant in Bengali poetry. Pasyanti vak is hardly available, rare, nay, it will be no exaggeration to say that it is totally lacking. No doubt, beautiful poetry has been written in Bengali. It may be said that the creation of beautiful poetry in Bengali has been considerable. But, as a contrast, what about the seer-poets? Rabindranath? Perhaps the power of poetry has reached its acme in Rabindranath. But what about the mantric power in his creation? In spite of having Rabindranath, it may well be asked to what extent we get the true aryan speech in our varied and rich creation.
   ***

31.01 - The Heart of Bengal, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   And then, who have been born there, who have grown there, and which is the race that migrated there? In the Bengalis the blood of the aryans and the Dravidians has perfectly blended. We do not actually know how much the
   aryan and the Dravidian blood has influenced the Bengali race. But we definitely know that the Bengali race is not totally pure or unalloyed. It is a mixture of many races. But here in the diversity of many races we are seeing the result of extraordin ary capacities.
   The nervous system of the Bengalis is not very strong, but it is very sharp. Their vital energy is not solid, but it is pliant. Prompt are they in their actions, but not persevering. They have a subtle sensitivity and a quick sensibility. In addition, they are sentimental and emotional; and consequently, they are thoughtful and imaginative. They are unsteady; therefore they are ever open to the new. They do not want to see the world as it is with calm and plain eyes; they would like to see the world coloured with the collyrium of their heart. They are swayed to and fro by the impulse of their heart, like a pendulum. No others can make the impulses of the heart intense and one-pointed to such a high degree. Chandidas was a typical Bengali poet. Judging from this point of view, Vidyapati does not seem to be a Bengali poet at all. In him we find a play of intellect and reasoning, an attitude of casting side glances, and an alertness. But Chandidas was self-oblivious and beside himself with poetic imagination.
  --
   The rivers and their tri butaries washed down the soils of many lands and poured down their admixture into Bengal to add to the formation of her lands. Different peoples from different direction - the Dravidians, the Mongolians, the aryans and the Non- aryans - all came down to Bengal to produce the mixed race known as the Bengali. So we find that the heart of the Bengalis is full of diverse inspirations. They have curiosity in all areas. In their soul there is a harmonious union. In Bengal there flows the stream of love and strength. Tantra is prevalent in Bengal; but the truth of Vedanta, too, is present therein. This is why Bengalis utter, Tara Brahmamayi,"the Mother of power" who is but one with the absolute Brahman. There is emotion in Bengal, but the science of logic is not absent there. Navadwip, the centre of devotion and love, and Bhattapalli, the centre of Vedanta, are in close embrace with each other.
   We have spoken about the simple and unostentatious beauty of Bengal. But again, it cannot be denied that Bengal is the worshipper of wealth and grandeur. Bengal has wanted a synthesis between the glorious and the sweet, between the simple and the beautiful. She may not like pomp, but she has never disdained prosperity. Bengal may be fond of life-activity, but on that account she is not prepared to forget spirituality. She might have shunned renunciation, but did not reject liberation. Bengal wants to remain within herself, but wants to keep communion with the world abroad.

31.08 - The Unity of India, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Many are of the opinion that India has no 'unity'; the condition that prevails at present and the possible development may at the most be termed 'union'. Union is the agreement and harmony of many antagonistic entities, but unity is the organic oneness of the same entity. To-day we proclaim India an undivided nation, but as a matter of fact India is not exactly of that type. She is a collectivity of many diverse sub-nations, a continent. Bengal is a state or a sub-nation, the Punjab is a state or a sub-nation, the Tamil Nadu and the Andhra Pradesh are each a state or a sub-nation but the unity of the whole of India is merely a geographical formula. Or perhaps it can be said that India is one to some extent in her culture, religion, conduct of life and social discipline. Consequently India may at the most be compared with Europe. India is one in the sense that Europe is one, - not as one country or one nation, not as a homogeneous group of people, like France or Germany or England, but for the commonalty that exists in general in the way of thinking, the mental formation and in the mode of living. Of course there are Muslims in India. Their genius is trying to strike a different note, still the foundation of India and her original character are the aryan genius. The Muslims can be admitted in the way Jews have a place even in Christian Europe.
   Is this sort of unity all that is there? It would seem so when we look from a superficial point of view, from the outside. But if we try to look deeper we shall find the true power that is at play behind the external form.

31.09 - The Cause of Indias Decline, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   The Caste-system is the third cause. The differentiation of castes and sub-castes has practically split India into innumerable divisions. We Indians are bloated with pride and assert that we belong to the aryan race. But do we know how many different strains of blood went to form this Indian nation? If there be any aryan spirit in India, it is not in the blood of the Indians, but in their education and culture. And this education and culture too has mingled with those of other civilisations. When the Indian nation was living and powerful, it had considerably added to its life and power by absorbing new blood and new life-energy. But as the frame of the Caste-system grew more and more rigid, new sub-castes began to make their appearance. Social intercourse and matrimonial alliances ceased to take place. And, as a result, the power of unity yielded to the infirmity of division. No doubt, the maintenance of the purity .of blood of a clan may be at times necess ary. When a small group acquires some speciality in education and culture, in order to perpetuate this virtue it is obviously needed that it should keep aloof from the other groups. This speciality may last for long, but not for ever. With the march of time its decline is bound to ensue. Besides, it does no good to retain a particular quality for all time, since with the change of time the usefulness of even good qualities will change. There comes the demand for qualities suitable to the age. Purity, i.e., continuance of the type, fixity for its own sake, leads to stagnation and disintegration. According to the nature and capacity of persons and groups, different systems of education and culture can and should be admitted in a society. Aptitude and inclination of men should decide groupings. There is no need for arbitr ary or notion-made laws. But in the present-day society we find high and solid walls of division raised everywhere even amongst the sub-castes. So the social relationship has considerably narrowed down, and from generation to generation the social intercourse has been confined within groupings of a few families. Virility and the life-energy fail under such circumstances to retain their original vigour.
   All these causes were responsible for the foreign yoke to be laid on India. The remnant of the life-energy was liquidated under the pressure of this subjugation. And that brought the coup de grce which seemed to seal the fate of the Indian nation for good.

3.1.23 - The Rishi, #Collected Poems, #Sri Aurobindo, #Integral Yoga
  King Manu, of the aryan peoples lord,
  Greets thee, Sage.
  --
  O aryan, then.
  There is no thou nor I, beasts of the field,
  --
  Shrink not from life, O aryan, but with mirth
  And joy receive

3.2.02 - Yoga and Skill in Works, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Yoga Varuna is born in us, a vast sky of spiritual living, the divine in his wide existence and infinite truth; into that wideness Mitra rises up, Lord of Light and Love who takes all our activities of thought and feeling and will, links them into a divine harmony, charioteers our movement and dictates our works; called by this wideness and this harmony aryaman appears in us, the Divine in its illumined power, uplifted force of being and all-judging
  126
  --
  Divine in its pure bliss and all-seizing joy who dispels the evil dream of our jarring and divided existence and possesses all things in the light and glory of aryaman's power, Mitra's love and light, Varuna's unity. This divine Birth shall be the son of our works; and than creating this what greater skill can there be or what more practical and sovereign cunning?

3.2.03 - To the Ganges, #Collected Poems, #Sri Aurobindo, #Integral Yoga
  Holier makes the aryans' land.
  But thou leavest aryavurtha, but thou leapest to the seas
  In thy hundred mighty streams;
  --
  She shall lead the aryan peoples to the mighty doom foretold
  And her glory shall endure.
  --
  And once more this aryavurtha fit for heavenly feet to tread,
  Free and holy, bold and wise,

3.2.04 - The Conservative Mind and Eastern Progress, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  But Nature has still more subtle and disguised movements in her dealings with men by which she leads them to change without their knowing that they have changed. It is because she has employed chiefly this method in the vast masses of the East that the conservative habit of mind is so much stronger there than in the West. It is able to nourish the illusion that it has not changed, that it is immovably faithful to the ideas of remote forefa thers, to their religion, their traditions, their institutions, their social ideals, that it has preserved either a divine or an animal immobility both in thought and in the routine of life and has been free from the human law of mutation by which man and his social organisations must either progress or degenerate but can in no case maintain themselves unchanged against the attack of Time. Buddhism has come and gone and the Hindu still professes to belong to the Vedic religion held and practised by his aryan forefa thers; he calls his creed the aryan dharma, the eternal religion. It is only when we look close that we see the magnitude of the illusion. Buddha has gone out of India indeed, but Buddhism remains; it has stamped its giant impress on the spirit of the national religion, leaving the forms to be determined by the Tantricism with which itself had made alliance and some sort of fusion in its middle growth; what it destroyed no man has been able to restore, what it left no man has been able to destroy. As a matter of fact, the double cycle which India has described from the early Vedic times to India of Buddha and the philosophers and again from Buddha to the time of the European irruption was in its own way as vast in change religious, social, cultural, even political and administrative as the double cycle of Europe; but because it preserved old names for new things, old formulas for new methods and old coverings for new institutions and because the change was always marked in the internal but quiet and unobtrusive in the external, we have been able to create and preserve the fiction of the unchanging East. There has also been this result that while the European conservative has learned the law of change in human society, knows that he must move and quarrels with the progressist only over the right pace and the exact direction, the Eastern or rather the Indian conservative still imagines that stability may be the true law of mortal being, practises a sort of Yogic sana on the flood of Time and because he does not move himself, thinks for he keeps his eyes shut and is not in the habit of watching the banks that he can prevent the stream also from moving on.
  This conservative principle has its advantages even as rapid progress has its vices and its perils. It helps towards the preservation of a fundamental continuity which makes for the longevity of civilisations and the persistence of what was valuable in humanitys past. So, in India, if religion has changed immensely its form and temperament, the religious spirit has been really eternal, the principle of spiritual discipline is the same as in the earliest times, the fundamental spiritual truths have been preserved and even enriched in their contents and the very forms can all be traced back through their mutations to the seed of the Veda. On the other hand this habit of mind leads to the accumulation of a great mass of accretions which were once valuable but have lost their virtue and to the heaping up of dead forms and shibboleths which no longer correspond to any vital truth nor have any understood and helpful significance. All this putrid waste of the past is held to be too sacred to be touched by any profane hand and yet it chokes up the streams of the national life or corrupts its waters. And if no successful process of purification takes place, a state of general ill-health in the social body supervenes in which the principle of conservation becomes the cause of dissolution.

3.2.06 - The Adwaita of Shankaracharya, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  When I wrote in the arya, I was setting forth an overmind view of things to the mind and putting it in mental terms, that was why I had sometimes to use logic. For in such a workmediating between the intellect and the supra-intellectuallogic has a place, though it cannot have the chief place it occupies in purely mental philosophies. The Mayavadin himself labours to establish his point of view or his experience by a rigorous logical reasoning. Only, when it comes to an explanation of Maya he, like the scientist dealing with Nature, can do no more than arrange and organise his ideas of the process of this universal mystification; he cannot explain how or why his illusion ary mystifying Maya came into existence. He can only say, Well, but it is there.
  Of course, it is there. But the question is, first, What is it? is it really an illusion ary Power and nothing else, or is the Mayavadins idea of it a mistaken first view, a mental imperfect reading, even perhaps itself an illusion? And next, Is illusion the sole or the highest Power which the Divine Consciousness or Superconsciousness possesses? The Absolute is an absolute Truth free from Maya, otherwise liberation would not be possible. Has then the supreme and absolute Truth no other active Power than a power of falsehood and with it, no doubt, for the two go together, a power of dissolving or disowning the falsehood,which is yet there for ever? I suggested that this sounded a little queer. But queer or not, if it is so, it is so for as you point out, the Ineffable cannot be subjected to the laws of logic.

3.2.07 - Tantra, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Veda and Vedanta are one side of the one Truth; Tantra with its emphasis on Shakti is another. In this Yoga all sides of the Truth are taken up, not in the systematic forms given them formerly, but in their essence and carried to the fullest and highest significance. But Vedanta deals more with the principles and essentials of the divine knowledge and therefore much of its spiritual knowledge and experience has been taken bodily into the arya. Tantra deals more with forms and processes and organised powersall these could not be taken as they were, for the integral Yoga needs to develop its own forms and processes, but the ascent of the consciousness through the centres and other Tantrik knowledge are there behind the process of transformation to which so much importance is given by mealso the truth that nothing can be done except through the force of the Mother.
  ***

33.10 - Pondicherry I, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   According to ancient tradition, the Rishi Agastya came to the South to spread the Vedic lore and the aryan discipline. His seems to have been the first project for the infusion of aryan culture into the Dravidian civilisation. Many of you may here recall the lines of Hemchandra the Bengali poet:
   Arise, O Mountain, arise,

33.11 - Pondicherry II, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Afterwards, when the Mother came in 1914, it was with a few men chosen from out of this group that she laid the first foundation of her work here; they formed the Society called "L'Ide Nouvelle". Already, in her Paris days, a similar group had been formed around her, a group that came to be known as the Cosmique, a record of whose proceedings has appeared in part in the Mother's Words of Long Ago (Paroles d'Autrefois). Here, in Pondicherry, she started building up an intimate circle of initiates simultaneously with the publication of the arya.
   Let me speak now of a strange incident lest you should miss the element of variety in our life of those days. We stayed at the Guest House then. The Mother had finally arrived. The Great War was over, I mean the first one. And with the declaration of Peace, nearly all the political prisoners in India had been released. Barin, Upen, Hrishikesh had all come back from the Andamans, although they were still hesitating as to whether they should join us here in the life of yoga or continue for some time longer their work in the outside world.

33.17 - Two Great Wars, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Such a moment of crisis came to man in the time of Sri Krishna. The Kurukshetra War is known as a war of righteousness, dharma-yuddha;it was a war of the gods and titans. On the battlefield of Kurukshetra Sri Krishna gave his message that was to initiate the New Age that was coming. In exactly the same way, Sri Aurobindo began to proclaim his message with the opening of the guns in the first World War. The War began in August 1914; on the 15th August of the same year came out the first number of his Review, the arya.Another point of note: the aryacontinued almost as long as the War lasted. The "official end" of the War came towards the close of May, 1921; the aryaceased in Janu ary of the same year. The Mother had arrived in the meantime to make Pondicherry her home.
   The War left India practically untouched and without any major upheaval. It came and blew over like a stray wind, even as the raids of the Emden did on the Indian seas. Our memories of the War are still associated with that strange episode. The German cruiser passed by the shores of Pondicherry without doing any damage here, though Madras city received a few shell-shots. But I distinctly remember how many of the local residents, that is, those who lived on the Pondicherry sea-face, fled pen-mell towards the west, in the direction of the present Lake Estate. They packed themselves into rows of "push-push" carts - we had no rickshaws in those days - and looked for safety among the ravines of the Red Hills, or perhaps was it to hide themselves in the waters of the Lake, like Mainaka of the Indian legend?

33.18 - I Bow to the Mother, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   The Mother arrived. She would meet Sri Aurobindo in company with the rest at our afternoon sessions. She spoke very little. We were out most of the time, but also dropped in occasionally. When it was proposed to bring out the aryashe took charge of the necess ary arrangements. She wrote out in her own hand the list of subscribers, maintained the accounts herself: perhaps those papers might be still available. And afterwards, it was she herself who helped M. Richard in his translation of the writings of Sri Aurobindo into French for the French edition of the arya.The ground floor of Dupleix House was used as the stack room and the office was on the ground floor of Guest House. The Mother was the chief executive in sole charge. Once every week all of us used to call at her residence accompanied by Sri Aurobindo and had our dinner together. On those occasions the Mother used to cook one or two dishes with her own hands. Afterwards too, when she came back for good, the same arrangement continued at the Bayoud House; I have told you of that before. About this time, she had also formed a small group with a few young men; this too I have mentioned earlier. A third line of her work, connected with business and trade, also began at nearly the same time. Just as today we have among us men of business who are devotees of the Mother and who act under her protection and guidance, similarly in that period also there appeared as if in seed-state this particular line of activity. Our Saurin founded the aryan Stores, the object being to bring in some money: we were very hard up in those days - not that we are particularly affluent now, but still... The Mother kept up a correspondence with Saurin in connection with these business matters even after she left here for Japan.
   At one stage, the Mother showed a special interest in cats. Not only has she been concerned with human beings, but the animal creation and the life of plants too have shared in her direct touch. The Veda speaks of the animal sacrifice, but the Mother has performed her consecration of animals in a very novel sense; she has helped them forward in their upward march with a touch of her Consciousness. She took a few cats as representatives of the animal world. She said, the king of the cats who ruled in the occult world - you might call him perhaps their Super-cat - had set up a sort of friendship with her. How this feline brood appeared first in our midst is somewhat interesting. One day all of a sudden a wild-looking cat made its appearance at the Guest House where we lived then; it just happened to come along and stayed on. It was wild enough when it came, but soon turned into a tame cat, very mild and polite. When it had its kittens, Sri Aurobindo gave to the first-born the name of Sundari, for she was very fair with a pure white fur. One of Sundari's kittens was styled Bushy, for it had a bushy tail, and its ancestress had now to be given the name of Grandmo ther. It was about this Bushy that the story runs: she used to pick up with her teeth all her kittens one by one and drop them at the Mother's feet as soon as they were old enough to use their eyes - as if she offered them to the Mother and craved her blessings. You can see now how much progress this cat had made in the path of Yoga. Two of these kittens of Bushy are well-known names and became great favourites with the Mother; one was Big Bay and the younger one was Kiki. It is said about one of them - I forget which, perhaps it was Kiki - that he used to join in the collective meditation and meditated like one of us; he perhaps had visions during meditation and his body would shake and tremble while the eyes remained closed. But in spite of this sadhana, he remained in his outward conduct like many of us rather crude in many respects. The two brothers, Big Boy and Kiki, could never see eye to eye and the two had always to be kept apart. Big Boy was a stalwart fellow and poor Kiki got the thrashings. Finally, both of them died of some disease and were buried in the courtyard. Their Grandmo ther disappeared one day as suddenly as she had come and nobody knew anything about her again.

3.3.1 - Agni, the Divine Will-Force, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Vedic Fire exalts the aryan who does the sacrifice. The Immortal conquers in the mortal and by his sacrifice. Man, the thinker, fighter, toiler, becomes a seer, self-ruler and king over Nature.
  The Veda speaks of this divine Flame in a series of splendid and opulent images. He is the rapturous priest of the sacrifice, the God-Will intoxicated with its own delight, the young sage, the sleepless envoy, the ever-wakeful flame in the house, the master of our gated dwelling-place, the beloved guest, the lord in the creature, the seer of the flaming tresses, the divine child, the pure and virgin God, the invincible warrior, the leader on the path who marches in front of the human peoples, the immortal in mortals, the worker established in man by the gods, the unobstructed in knowledge, the infinite in being, the vast and flaming sun of the Truth, the sustainer of the sacrifice and discerner of its steps, the divine perception, the light, the vision, the firm foundation. Throughout the Veda it is in the hymns which celebrate this strong and brilliant deity that we find those which are the most splendid in poetic colouring, profound in psychological suggestion and sublime in their mystic intoxication. It is as if his
  --
  The actual legends about Agni, the developed parables as distinct from the less elaborate figure, are rare or non-existent - in remarkable contrast with the wealth of myth which crowds about the names of Indra and the Ashwins. He participates in the legend ary actions of Indra, the Python-slaying, the recovery of the herds, the slaying of the Dasyus; his own activity is universal but in spite of his supreme greatness or perhaps because of it he seeks no separate end and claims no primacy over the other gods. He is content to be a worker for man and the helpful deities. He is the doer of the great aryan work and the pure and sublime mediator between earth and heaven. Disinterested, sleepless, invincible this divine Will-force works in the world as a universal Soul of power housed in all beings, Agni Vaishwanara, the greatest, most powerful, most brilliant and most impersonal of all the cosmic Deities.
  The name, Agni, is translated here Power, Strength, Will, the God-will, or the Flame according to the context. The names of the Rishis are also given, wherever necess ary, their significant value, as in the first hymn Gavisthira which means the Steadfast in the Light or the general name Atri. Atri means either the

34.02 - Hymn To All-Gods, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   With the ancient mantra we invoke them all - Bhaga and Mitra and Aditi and the unstumbling Daksha, aryaman too, and Varuna and the twin Aswins. May Saraswati, Mother of bliss, create happiness for us.
   (4)

34.11 - Hymn to Peace and Power, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   May Mitra be Peace and Grace to us. May Varuna be Peace and Grace to us. May aryaman be Peace and Grace to us. May lndra be Peace and Grace to us. May Brihaspati be Peace and Grace to us. May the vast-ranging Vishnu be Peace and Grace to us.
   (10)

36.07 - An Introduction To The Vedas, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   WHAT is it that we call Veda? It is already known to us that the Vedas are the perennial fount of Indian culture and education, the foundation of Hinduism and the basis of the aryan civilisation. He who defies Veda is an atheist, a non-Hindu, an untouchable and a non- aryan. All the various religious systems and scriptures of the Hindus look upon the Veda as the sole authority. What is inconsistent with the Vedas is false and unacceptable. It is no hyperbole to say that all our scriptures are but elaborate commentaries on the Veda. Even men of revolution ary ideas who want to preach some new doctrines have not the courage to stand against the Vedas face to face. They try to find out passages in support of their views or interpret the Vedas in their own light or at least declare that the Vedas neither refute nor confirm their views.
   Hinduism is the most catholic of all the religions. It is the most complex and diverse. It has housed peacefully a good many different creeds. And for all these esoteric mysteries the Vedas are solely to be credited. The message of the Vedic Rishi Dirghatamas has inspired the Hindus and the heart of India through aeons. That message is still as familiar and living as ever. Ekam sad vipra bahudha vadanti (The one Truth has been expressed differently by different seers.) The Gayatri Mantra which has become as natural as the air we brea the in and brea the out was first sung by the immortal sage Viswamitra of the Veda. Even in the 20th century we follow the injunctions of the Vedic seers in conducting the ten principal functions of our social life right from our birth to death.
  --
   Europe made bold to launch an assault on this inaccessible fortress. There is no reason why the Europeans should have the same feeling of reverence as is aroused in our hearts at the mere mention of the Vedas. To them the Veda is but an ancient human product. They did not approach it to derive any cultural benefit from it. All that they wanted was to make themselves acquainted with the aryan Hindus. The nebulous veil that existed round the Vedas was rent and set aside by them and they replaced it with the daylight of modern thought. We shall later on deal with what followed their rash attempt, but it must be admitted at the very outset that, inspired by their example, the Hindus mustered courage to delve into the Vedas. And what did the European scholars, freed from bias, discover? They found that the unusual reverence of the Hindus for these scriptures was simply due to the traditional superstition devoid of any rational cause. According to them, the Vedas are the first attempt of man at literature. They are a mere collection of pastoral songs comparable to the lispings of a baby. Man in his uncultured and innocent state used to feel every object infused with life and imagined spirits behind the forces Nature. Therefore he prayed to Indra and Varuna for rain, to the Sun for its rays of light. Frightened by the hurricane and storm he would implore the Maruts for safety, and harmed by the soothing beauty of Dawn he would sing her eulogy.
   The gods and demons imagined by the naive and simple mind possessed miraculous powers prompted by such notions men used to convey their salutations to those mighty Beings, ask them for their daily necessities, material prosperity, and welfare in the other world after death. Cow and horses were the chief means of their livelihood. So they prayed for cows yielding abundant milk and horses possessing dynamic strength and energy. They used to fight among themselves one clan against another and specially against the robbers who were the Dravidians of ancient; India, while they were the aryans who had come from abroad. Hence they needed arms and weapons and they naturally wanted to defeat the enemy. And that is why they sought the help of the gods for victory.
   They used to perform some special rites known as a sacrifice, in which they would arrange on an altar some dried sticks of holy trees in a particular formation and kindle a fire in which to pour oblations of clarified butter and many other good things. They offered wine (the juice of soma) to the gods and partook of it themselves. It seems, fire was to them a new discovery. That is why they appreciated its value so much. Moreover, they lived in a frigid snowy region. Hence they looked upon the fire as the chief Deity of their worship.
  --
   If this view was considered as giving the real nature of the Veda, the question would arise: how could the Veda be regarded as the foundation of the aryan genius and the fount of the civilisation and culture of Hindu India? If the Veda were nothing save nursery rhymes and the like, then how could it exert a lasting influence on our minds and life through centuries? The Bible and the Koran contain some eternal truths beneficial to the life and conduct of men for all time. But according to the naturalistic interpretation of the Western scholars and the sacrificial explanation offered by our orthodox scholars, there is no such elevating or lasting truth in the Veda. Are we then to suppose that our reverence for the Veda owes its origin merely to a blind acceptance of a tradition down the sweep of centuries? Our present culture and civilisation differs widely from that of our forefa thers. How is it that we have still a profound admiration for the Veda? Is it precisely because the Veda serves as the root of our cultural tree adorned with a myriad branches, with foliage, flowers and fruits? No, the supreme authority of the Veda has not been recognised out of mere courtesy. The Shruti has been the sheet-anchor of our guidance at every step and in every activity of our day-to-day life.
   Here arises the second question. The Western and modern scholars are prone to make a difference between the Veda and the Shruti. According to them, the term Shruti is synonymous with the Upanishad and not with the Veda proper. But what is it that we actually find in the Upanishad that is considered by all scholars, oriental and occidental, as the repository of knowledge of the highest order? The Upanishad has been studied much more than the Veda in India and abroad. The reason is this that the ideas and language of the Upanishad are simpler than those of the Veda, and also more familiar to modern thought. The Upanishad is free from all the intricacies of sacrificial rites, ceremonies and obscure mantras, etc. It deals precisely with the clear realised truths that form the basis of the philosophical doctrines. That is why the Europeans hold that the Upanishad comes in as a reaction and protest against the Veda. Towards the end of the Vedic era the aryan Hindus bade farewell to their cult of Nature-worship and sacrifices and turned towards the quest of God and metaphysical truths and thus a new era was ushered in. Now, on what ground do the European scholars make such an assertion as regards the historical development of Indian thought? As a matter of fact, we do notice that every teacher of Philosophy whenever he has cited anything from the Upanishad has also tried to corroborate it with a similar quotation from the Veda for its justification. There is no iota of proof that the Upanishad held any view contr ary to that of the Veda or ever contradicted it. The Upanishad is the culmination of or a complement to the Veda. Since the advent of the dialectic philosopher Hegel it has become a fashion among Western scholars to find an antithesis in every field of historical truth. From their own history they come to learn that Christianity arose as a revolt against the idolatry of the Romans, again Martin Luther and Protestantism stood out against the Roman Catholic Church. Likewise they are, as it were, eager to discover a revolt in the religious history of India. It is not that such a spirit of antithesis is altogether absent in the history of Indian religions, but it is utterly meaningless to say that this antithesis exists as between the Veda and the Upanishad as well. In fact, the Upanishad has always approached the Veda most reverentially and hardly failed to mention: "This we heard from the ancient sages who had explained it to us."
   Besides, in the current commentaries on the Veda we come across explanations which are at places self-contradictory, inconsistent, lacking in clarity, fanciful and arbitr ary. The same word has been used at different places to convey different meanings without any justification, and also at times the commentators have been constrained to keep silent or to confess that they could make neither head nor tail of a passage, a sentence or a word. For instance, the word ghrta (clarified butter) has been explained as jala (water) and the word water has been used for antariksa (ether) and the word vyoman (ether) has been interpreted as prthivi (earth). That is why in the interpretations of Sayana or Ramesh Dutta, in spite of their supplying synonyms of words, a passage taken as a whole appears to be quite odd, confusing and utterly meaningless. One is at a loss to know whether one should indulge in laughter or shed tears over such a performance. It may be argued that the Veda was written in a remote antiquity, hence much of its archaic language is not likely to be understood by men of the present age. It is enough on our part to be able to form a general idea of it. But when one has to resort to a makeshift hocus-pocus even for gathering this general idea, then it becomes quite clear that there must have been some serious blunder somewhere. If it were possible to get the general idea of the Veda quite easily, then all the interpreters would necessarily have pursued it. But unfortunately in the present age we find that besides the sacrificial and naturalistic interpretations there are historical (by Abinash Chandra Das), geographical (by Umesh Chandra Vidyaratna), astronomical (by Tilak), scientific (by Paramasiva Aiyar) and even an interpretation based on Chemistry (by Narayan Gaur) and so on and so forth. Many minds, many ways: nowhere else may this oft-quoted adage be so aptly applied as in the case of the multifarious interpretations of the Veda. A few portions of the Veda that had appealed to an interpreter most in accordance with his own bent of mind gave him the impetus to endeavour to interpret the whole of the Veda in that light. The result has been that the same sloka has been interpreted in ever so many ways. But none of these interpreters has even attempted interpreting the whole or the major portion of the Veda. From this we can dare conclude that the key to the proper interpretation of the Vedic mysteries has not hitherto been found. All are but groping in the dark.
  --
   If we consider man to be a sufficiently old creature on earth and that his evolution runs in a spiral movement, then the statement that the aryans of the Vedic age were not highly advanced cannot be regarded as an axiomatic truth. Of course, there is no hard and fast rule that the education, culture and realisation of the Vedic age should have been similar to those of modern times. But their widely differing outlook and activities need not be inferior to ours. True, Valmiki and Rabindranath are not peers of the same grain. On that account we cannot definitely assign a higher status to Rabindranath. To consider the Vedic seers inferior to the modern scientists simply because they do not resemble there is nothing but a stark superstition.
   As a matter of fact, here lies the greatest folly of the moderns. We fail to arrive at the angle of vision of the ancients. We fail to comprehend that there was a time when this ancient culture was as living as that of today. As the Europeans used to take us for rustics because of our bare body and eating with hands and. such other habits, even so we conclude from the words go (cow), asva (horse), somarasa (wine) and devas (gods) etc., that the Vedic seers were no better than primitives. For in our conception the men of knowledge speak of no such material subjects. They would rather deal with metaphysical discourses and scientific researches. We want to measure the ferment in the brain of the ancients by that of our own. We forget the very fact that they had a culture of their own which need not tally with ours. In fact, the truth attained by the ancients was not the outcome of an intellect given to mundane things. Rather the criticism may be applied to our present-day intellect.
  --
   The very name Veda is self-explanatory. The Veda signifies knowledge. It is derived from the root "vid" (to know). The Veda particularly refers to the embodiment of that knowledge which is the soul and basis of the culture, education and civilisation of the Hindus, the Indians, the whole aryan race. This knowledge was realised by a body of aspirants called Rishis - where and when it is difficult to trace with certainty. And it is the succession of the Rishis, the realised ones, that has kept up, multiplied and systematised this knowledge. The Veda is otherwise called Shruti, for it is said that from generation to generation the disciples used to receive the Vedic mantras from their preceptors by hearing and store them up in their memory. But this is only a second ary human interpretation. The real reason why the Veda is called Shruti is that the Seers received, by an occult hearing, these mantras pregnant with knowledge. At times they could see the mantras during their meditation. Hence they are called the Seers of mantras and the knowledge acquired by them goes by the name Shruti (things heard). And this gives us the clue to the reason why the Veda is supposed to have no human origin, neither a beginning nor an end. The Divine Knowledge is not a human creation. It comprises the principles of truth inherent in creation. And it will endure for all time, The Seers are merely the instruments for its manifestation.
   The Veda as we see it today is not in its original form. A whole book entitled Veda was not composed at any definite time or at any particular place. The mantras of the Veda were revealed to the different Seers at different times and places. They were scattered all around without being systematised. It was later that they were collected and systematised. Some, nay, the major part of the mantras failed to see the light of day. And it happened also that mantras of later origin got mixed up with the earlier ones.

38.01 - Asceticism and Renunciation, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   THE Discipline (Dharma) spoken of in the Gita can be followed by everyone; it is open to all. And yet the supreme status in this Discipline is not a whit less than that of any other. The Discipline of the Gita is the Discipline of desireless works. In this country with the resurgence of aryan Discipline a flood of asceticism has spread everywhere. A man seeking Rajayoga cannot rest content with the life or the work of a householder. For the practice of his yoga he needs to make tremendously laborious efforts to be able to meditate and concentrate. A slight mental disturbance or contact with the outside upsets the poise of meditation or completely destroys it. Difficulties of this kind one meets abundantly in home-life. Therefore it is quite natural for those who are born with an urge for yoga, derived from past lives, to turn towards asceticism. When such souls with an inborn yogic urge begin to increase in number and by contagion to spread among the youthful generation a strong movement to asceticism, the doors are opened indeed for the good of the country, in one sense; but also along with the good there arise causes for apprehension. It is said that the ascetic discipline is the very best, but very few are competent to follow it. The incompetent who enter the path go a certain distance and then in the midway stop short through a kind of satisfaction arising from lethargy and inertia. One can in this way pass one's life upon earth in ease, but then one does no good to the world and also it becomes very difficult for such it one to rise to the higher reaches of the world.
   The time and the circumstances in which we are at present demand that we awaken the qualities of dynamic energy (Rajas) and luminous poise (Sattwa), that is to say, activity and knowledge, discarding the qualities of inertia and devote ourselves to the service of the country and the world so that we may rejuvenate the moral and spiritual strength of our land. This is our foremost duty today. We have to recreate an aryan people rich with knowledge and power and wide catholicity, from out of the womb of this people weak and worn out, weighed down with inertia, narrowed into selfish bounds. It is for this reason that so many souls, full of strength and yogic power, are being born in Bengal. If such people attracted by the charm of asceticism abandon their true law of life and their God-given work, then with the destruction of their true law the nation too will perish. The younger generation seems to imagine that the stage of the student (Brahmach arya) is the time fixed for the acquisition of education and character. The next stage as fixed is that of the householder. And when one has assured the preservation of the family and the future building of the aryan race and thus freed oneself from the debts to the ancestors and also when one has paid off one's debts to society by the acquisition of wealth and by useful service and when one has paid off one's debts to the world by spreading knowledge and beneficence and love and strength and finally when one has been able to satisfy the Mother of the worlds by one's un stinted labour and high service for the good of Mother India, then it will not be amiss to retire from the world into the forest (Vanaprastha), and take to the ascetic life. Otherwise there arises confusion of social values and growing dominance of the wrong law. I do not speak of young ascetics who have been freed from all debts in a previous life; but it would be wrong for one who has not made himself ready for asceticism to take to it. Great and magnanimous Buddhism has done no doubt immense good to the country, yet no less harm, because of asceticism spreading everywhere and the warrior class (Kshatriya) renouncing their appointed function; and in the end, itself was banished from the country. In the new age the new dispensation must not admit this error.
   In the Gita, Sri Krishna has time and again directed Arjuna not to follow asceticism. Why? He admits the virtue of Sannyasa and yet, in spite of the repeated questionings of Arjuna overwhelmed as he was with the spirit of asceticism, abnegation and altruism, Sri Krishna never withdrew his injunctions with regard to the path of action. Arjuna asked, "If desireless Intelligence, founded in Yoga, is greater than karma, then why do you engage me in this terrible work of slaying my elders?" Many have repeated the question of Arjuna, some even have not hesitated to call him the worst Teacher, one who shows the wrong way. In answer, Sri Krishna has explained that renunciation is greater than asceticism, to remember God and do one's appointed work without desire is far greater than freedom to do as one likes. Renunciation means renunciation of desire, renunciation of selfishness. And to learn that renunciation one need not take refuge in solitude. That lesson has to be learnt through work in the field of work; work is the means to climb upon the path of yoga. This world of varied play has been created for the purpose .of bringing delight to its creatures. It is not God's purpose that this game of delight should cease. He wants the creatures to become his comrades and playmates, to flood the world with delight. We are in the darkness of ignorance; that is because, for the sake of the play the Lord has kept himself aloof and thus surrounded himself with obscurity. Many are the ways fixed by him which, if followed would take one out of the darkness, bring him into God's company. If anyone is not interested in the play and desires rest, God will fulfil his desire. But if one follows His way for His sake, then God chooses him, in this world or elsewhere as His fit playmate. Arjuna was Krishna's dearest comrade and playmate, therefore he received the teaching of the Gita's supreme secret. What that supreme secret is I tried to explain in a previous context. The Divine said to Arjuna, "It is harmful to the world to give up work, to give up work is the spirit of asceticism. And an asceticism without renunciation is meaningless. What one gains by asceticism one gains also by renunciation, that is to say, the freedom from Ignorance, equanimity, power, delight, union with Sri Krishna. Whatever the man worshipped by all does, people take that as the ideal and follow it. Therefore, if you give up work through asceticism, all will follow that path and bring about the confusion of social values, and the reign of the wrong law. If you give up the desire for the fruit of action and pursue man's normal law of life, inspire men to follow each his own line of activity, then you will unite with my Law of life and become my intimate friend." Sri Krishna explains furthermore that the rule is to follow the right path through works and finally at the end of the path attain quietude, that is to say, renounce all sense of being the doer. But this is not renunciation of work through asceticism, this is to give up all vital urge to action involving immense labour and effort through the rejection of egoism and through union with the Divine - and transcending all gun as, to do works as an instrument impelled by His force. In that state it is the permanent consciousness of the soul that he is not the doer, he is the witness, part of the Divine; it is the Divine Power that works through his body created for action by his own inner law of being. The soul is the witness and enjoyer, Nature is the doer, the Divine is the giver of sanction. The being so illumined does not seek to help or hinder any work that the Divine Power undertakes. Submitted to the Shakti, the body and mind and intellect engage themselves in the work appointed by God. Even a terrible massacre like that of Kurukshetra cannot stain a soul with sin if it is sanctioned by God, if it occurs in the course of the fulfilment of one's own dharma (Inner Law), but only a few can attain to this knowledge and this goal. It cannot be the law of life for the common man. What then is the duty for the common wayfarers? Even for them the knowledge that He is the Lord, I am the instrument is to a certain extent within their reach. Through this knowledge to remember always the Divine and follow one's inner law of life is the direction that has been given.

3.8.1.02 - Arya - Its Significance, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  object:3.8.1.02 - arya - Its Significance
  author class:Sri Aurobindo
  --
  What is the significance of the name, arya?
  The question has been put from more than one point of view. To most European readers the name figuring on our cover1 is likely to be a hieroglyph which attracts or repels according to the temperament. Indians know the word, but it has lost for them the significance which it bore to their forefa thers. Western Philology has converted it into a racial term, an unknown ethnological quantity on which different speculations fix different values. Now, even among the philologists, some are beginning to recognise that the word in its original use expressed not a difference of race, but a difference of culture. For in the Veda the aryan peoples are those who had accepted a particular type of self-culture, of inward and outward practice, of ideality, of aspiration. The aryan gods were the supraphysical powers who assisted the mortal in his struggle towards the nature of the godhead. All the highest aspirations of the early human race, its noblest religious temper, its most idealistic velleities of thought are summed up in this single vocable.
  In later times, the word arya expressed a particular ethical and social ideal, an ideal of well-governed life, candour, courtesy, nobility, straight dealing, courage, gentleness, purity, humanity, compassion, protection of the weak, liberality, observance of social duty, eagerness for knowledge, respect for the wise and learned, the social accomplishments. It was the combined ideal of the Brahmana and the Kshatriya. Everything that departed from this ideal, everything that tended towards the ignoble, mean, obscure, rude, cruel or false, was termed un- aryan. There is no word in human speech that has a nobler history.
  In the early days of comparative Philology, when the scholars sought in the history of words for the prehistoric history of peoples, it was supposed that the word arya came from the root ar, to plough, and that the Vedic aryans were so called when they separated from their kin in the north-west who despised the pursuits of agriculture and remained shepherds and hunters. This ingenious speculation has little or nothing to support it. But in a sense we may accept the derivation. Whoever cultivates the field that the Supreme Spirit has made for him, his earth of plenty within and without, does not leave it barren or allow it to run to seed, but labours to exact from it its full yield, is by that effort an aryan.
  If arya were a purely racial term, a more probable derivation would be ar, meaning strength or valour, from ar, to fight, whence we have the name of the Greek war-god Ares, areios, brave or warlike, perhaps even aret, virtue, signifying, like the Latin virtus, first, physical strength and courage and then moral force and elevation. This sense of the word also we may accept. We fight to win sublime Wisdom, therefore men call us warriors. For Wisdom implies the choice as well as the knowledge of that which is best, noblest, most luminous, most divine. Certainly, it means also the knowledge of all things and charity and reverence for all things, even the most apparently mean, ugly or dark, for the sake of the universal Deity who chooses to dwell equally in all. But, also, the law of right action is a choice, the preference of that which expresses the godhead to that which conceals it. And the choice entails a battle, a struggle. It is not easily made, it is not easily enforced.
  Whoever makes that choice, whoever seeks to climb from level to level up the hill of the divine, fearing nothing, deterred by no retardation or defeat, shrinking from no vastness because it is too vast for his intelligence, no height because it is too high for his spirit, no greatness because it is too great for his force and courage, he is the aryan, the divine fighter and victor, the noble man, aristos, best, the reha of the Gita.
  Intrinsically, in its most fundamental sense, arya means an effort or an uprising and overcoming. The aryan is he who strives and overcomes all outside him and within him that stands opposed to the human advance. Self-conquest is the first law of his nature. He overcomes earth and the body and does not consent like ordin ary men to their dullness, inertia, dead routine and tamasic limitations. He overcomes life and its energies and refuses to be dominated by their hungers and cravings or enslaved by their rajasic passions. He overcomes the mind and its habits, he does not live in a shell of ignorance, inherited prejudices, custom ary ideas, pleasant opinions, but knows how to seek and choose, to be large and flexible in intelligence even as he is firm and strong in his will. For in everything he seeks truth, in everything right, in everything height and freedom.
  Self-perfection is the aim of his self-conquest. Therefore what he conquers he does not destroy, but ennobles and fulfils. He knows that the body, life and mind are given him in order to attain to something higher than they; therefore they must be transcended and overcome, their limitations denied, the absorption of their gratifications rejected. But he knows also that the Highest is something which is no nullity in the world, but increasingly expresses itself here,a divine Will, Consciousness, Love, Beatitude which pours itself out, when found, through the terms of the lower life on the finder and on all in his environment that is capable of receiving it. Of that he is the servant, lover and seeker. When it is attained, he pours it forth in work, love, joy and knowledge upon mankind. For always the aryan is a worker and warrior. He spares himself no labour of mind or body whether to seek the Highest or to serve it. He avoids no difficulty, he accepts no cessation from fatigue. Always he fights for the coming of that kingdom within himself and in the world.
  The aryan perfected is the Arhat. There is a transcendent Consciousness which surpasses the universe and of which all these worlds are only a side-issue and a by-play. To that consciousness he aspires and attains. There is a Consciousness which, being transcendent, is yet the universe and all that the universe contains. Into that consciousness he enlarges his limited ego; he becomes one with all beings and all inanimate objects in a single self-awareness, love, delight, all-embracing energy. There is a consciousness which, being both transcendental and universal, yet accepts the apparent limitations of individuality for work, for various standpoints of knowledge, for the play of the Lord with His creations; for the ego is there that it may finally convert itself into a free centre of the divine work and the divine play. That consciousness too he has sufficient love, joy and knowledge to accept; he is puissant enough to effect that conversion. To embrace individuality after transcending it is the last and divine sacrifice. The perfect Arhat is he who is able to live simultaneously in all these three apparent states of existence, elevate the lower into the higher, receive the higher into the lower, so that he may represent perfectly in the symbols of the world that with which he is identified in all parts of his being,the triple and triune Brahman.
    the word "rya" printed in Devanagari script on the cover of the review.

3.8.1.04 - Different Methods of Writing, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  In the first place, it is evident that these differences are no mere accident nor the result of some trivial and local cause; for they coincide with great cultural divisions of humanity belonging to prehistoric times. It is the races called aryan from their common original culture whose script is directed from left to right; the Mesopotamian races deriving their culture from the Chaldeans proceed from right to left; the Mongolians write vertically.
  In the second place no explanation is possible if we adopt the view that writing is a comparatively recent invention in the history of the human race and borrowed by all the ancient nations from a common source, - a derivation, let us say, from Egyptian hieroglyphs popularised and spread broadcast over earth by the commercial activities of Phoenician traders. We must suppose on the contr ary that these differences were developed at a very early time while the great cultures were in their formation and before the dispersal of the races representing them.
  --
  The difference of attitude can only be explained if we suppose that for some reason the aryan forefa thers had their faces turned southwards, the Mesopotamian northwards and the Mongolian eastwards. In that case, the sun for the aryans would move from their left to their right, for the Mesopotamians from their right to their left, for the Mongolians straight towards them, and this difference would be represented by the movement of the hand tracing the sacred symbols on some hard flat surface, of stone or other material used for these early scripts.
  But what circumstance, again, could lead to this difference?
  We can only think of one, - that this tendency might have been formed during the constant migration of these races from their original habitat. If we accept Mr. Tilak's theory of an aryan migration from the arctic regions southwards towards India,
  Persia and the Mediterranean countries; if we can suppose that the fathers of the Mesopotamian culture came from the south northwards and that the first Mongolian movement was from
  --
  We may thus explain also the Sanskrit terms for the four directions; for entering India from the west and following this line in their early colonisation, the east would be in front of the aryans, purva, the west behind, pascima, the south on their right, daks.in.a, while the name for the north, uttara, higher, might possibly indicate a memory of their old northern home in
  450

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  the Old Sanscrit or aryan tongue in which it was rendered in
  the Dwapara Yuga and an explanation of the Yogic phenomena
  --
  sukshma prana; Mitra, Varuna, aryama and Bhaga are the four
  masters of the emotional mind or character; Brihaspati of the
  --
  adhama gati to Prakriti. The Vedic aryans sought to overcome
  the Daityas or Dasyus by the aid of the gods; afterwards the
  --
  to set, create, give, arrange; here it is the old aryan substantive
  expressing the agent and often used adjectivally.
  --
  others. Every aryan prim ary root was capable of being used
  either transitively or intransitively, and in its transitive sense a
  --
  other derivate senses are of later origin. hotA in the old aryan
  tongue meant a slayer, striker, destroyer, warrior; hv, and aAhv,
  --
  prepositions are descended in the aryan languages.
  ut has the force as an adverb of also, in addition, verily,
  --
  ti because, and in the old aryan and
  Vedic languages had not only the demonstrative force, but also
  --
  The nasal at the end of a word in old aryan tended always
  to be a pure nasal, anuswara, as in French, just as s final tended
  --
  The demonstrative relative in the old aryan tongue, y,, implies motion or direction from one point to another as opposed
  to the static force of s,. y, means the one who is yonder, s, the
  --
  are recognisable as developments from the original aryan root
  aD^, a second ary formation from a, to be. The sound D^ signifies
  --
  the aryan language. Primarily, they convey the idea of any kind
  of violent, strong or masterful contact, action or relation to any
  --
  survives only in the Southern aryan tongues, Marathi, Tamil etc.
  il^ is itself a second ary root from i to go, move, go after, wish
  --
  {r^. n; or n$ is evidently an old aryan word for "now" used
  both of time & logical sequence and in asking questions; this is
  --
  ut .. id^. 1 In the old aryan language a, i, u were evidently
  used as demonstrative pronouns, i being this here near me, a
  --
  p\ckF,, labour at the work of the aryan. These worlds are
  described as coming together, meeting so as to become one. The
  --
  vhAEs. In the early aryan tongue the long and short syllable were entirely interchangeable and traces of this linger in
  the Veda - crT, crAT; BvEs, BvAEs; pT,, pAT,. Sayana takes as
  --
  enough in the original aryan tongue, since it figures so largely
  in Greek, but it has left few traces in Sanscrit. We have besides
  --
  more forcible rendering. See Rt ar in the aryan Word Book.
  s\ mh
  --
  aEr/\, aryEt; from (3) the sense of swift motion in ar, av^.
  The idea in anarva ksheti is that the sadhaka for whom
  --
  from sm on the system explained in my Origins of aryan Speech,
  620
  --
  work (of the aryan?) or by the working power, strength or the
  will that they sent him. In other words Agni is the divine and
  --
  Anante antah parivta agach, chhuchih shukro aryo roruchanah.
  E/,. aE`nvAy;s$yA(mnA. pErvFt,. -vt
  --
  4. aryaman.am Varun.am Mitram esham, Indravishn.u Maruto Ashwinota;
  Svashwo Agne surathah suradha, edu vaha suhavishe
  --
  Atas twam dr.ishyan Agna etan, pad.bhih pashyer adbhutan arya evaih.
  The seer the Seers unconquered expressed, establishing him in
  --
  Martanam chid urvashr akr.ipran, vr.idhe chid arya uparasya ayoh.
  Like herds in the dwelling (or field) of the Cow, thou didst
  --
  to the earth hast thou said it or what to aryaman & what to
  Bhaga?
  --
  distinguish friend & enemy, arya & un arya, truth & falsehood.
  4. ud`n
  --
  form permissible in the early aryan tongue of rEt. The enemies
  denounced are the yAt;j$, yAt;DAn, yAt;mAvt^, the impellers of pain
  --
  the Gods aided by aryan men on one side and the Titans or
  destroyers on the opposite faction, Dasyus, Vritras, Panis, Rakshasas, later called Daityas and Asuras, between the powers
  --
  of an aryan invasion and a struggle between aryan and Dravidian which was never before suspected in the long history of
  Vedic interpretation. The same charge has been brought against
  --
  almost equivalent to arya or even arya. But mark that these
  are all well-connected senses. Dayananda insists on a greater
  --
  to the four great Vasus, Varuna, Mitra, Bhaga & aryama the
  greatnesses, felicities, enjoyments & strengths of perfected being,

4.1 - Jnana, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  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 & buoyant; O
  Death, lead my steps from mansion to mansion. Harmonise all these, O Brahmanaspati. Let me not be subject to these gods, O

4.26 - The Supramental Time Consciousness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  THE SYNTHESIS OF YOGA first appeared in seventy-seven monthly instalments in the philosophical review arya, beginning with its first issue, August 1914, and continuing until its last, Janu ary 1921. The arya text of the Synthesis consisted of five introductory chapters numbered
  I - V and seventy-two other chapters numbered I - II and IV - LXXIII
  --
  In the arya the division of the main series of chapters into four parts, corresponding to the yogas of Works, Knowledge, Devotion and
  Self-Perfection, was not marked explicitly until the fifth year, when the heading "The Yoga of Self-Perfection" began to be added above the chapter numbers.
  The Synthesis of Yoga was left incomplete when the arya ceased publication in Janu ary 1921. Before abandoning the work,
  Sri Aurobindo wrote part of a chapter entitled "The Supramental

5.2.01 - Word-Formation, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The backbone of the skeleton is composed of the roots of the original language that survive; the rest is the various principles of word-formation. Accordingly in the languages of the world which are nearest to the old sacred language, the ancient aryan languages, there is one common element,the roots, the elemental word-formations from the roots and so much of the original significance as survives variety of mental development playing on different lines and to different purposes. The object of this treatise is to provide a reasoned basis, built up on the facts of the old languages, Sanscrit, Greek, Latin, German, Celtic, Tamil, Persian, Arabic, for a partial reconstruction, not of the original devabhasha, but of the latest forms commonly original to the variations in these languages. I shall take the four languages, Sanscrit, Greek, Latin and Tamil first, to build up my scheme and then support it by the four other tongues. I omit all argument and handling of possible objections, because the object of this work is suggestive and constructive only, not apologetic. When the whole scheme is stated and has been worked out on a more comprehensive scale than is possible in the limits I have here set myself, the time will come for debate. Over an uncompleted exegesis, it would be premature.
  I shall first indicate the principle on which the roots of the devabhasha were formed. All shabda (vak) as it manifests out of the akasha by the force of Matariswan, the great active and creative energy, and is put in its place in the flux of formed things (apas) carries with it certain definite significances (artha). These are determined by the elements through which it has passed. Shabda appears in the akasha, travels through vayu, the second element in which sparsha is the vibration; by the vibrations of sparsha, it creates in tejas, the third element, certain forms, and so arrives into being with these three characteristics, first, certain contactual vibrations, secondly, a particular kind of tejas or force, thirdly, a particular form. These determine the bhava or general sensation it creates in the mind and from that sensation develop its various precise meanings according to the form which it is used to create.

5.2.02 - Aryan Origins - The Elementary Roots of Language, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  object:5.2.02 - aryan Origins - The Element ary Roots of Language
  author class:Sri Aurobindo
  --
  The element ary roots of language are in sound the vowel or semivowel roots, and in sense those which convey the fundamental idea of being, burdened with the cognate & immediately resultant ideas of the substance that pervades and the motion that bridges the space & time through which being expresses itself, in which it exists and relates its different points to each other. These ideas inherent in knowledge would in a primitive race work themselves out dimly, by a slow process, from the initial expression of immediate feelings, experiences, sensations and needs. But the speakers of the aryan language were not, according to my theory, entirely primitive and undeveloped. They developed language from the essential force of the sounds they used with some sort of philosophical harmony and rational order. They to some extent arranged language in its development instead of merely allowing it to develop fortuitously its own arrangement.
  The element ary vowel roots which concern us, are the roots a (), i (), u () & (), the semivowel roots the V & Y families. The modified vowels e and o are in the aryan languages second ary sounds conjunct of a and i, a and u. The diphthongsn ai and au with their Greek variations ei and ou are terti ary modifications of e & o. Another conjunct vowel l is a survival of a more ancient order of things in which l and r no less than v and y were considered as semivowels or rather as either vowel or consonant according to usage. R as a vowel has survived in the vowel , l as a separate vowel has perished, but its semivowel value survives in the metrical peculiarity of the Latin tongue of which a faint trace survives in Sanskrit, by which l & r in a conjunct consonant may or may not, at will, affect the quantity of the preceding syllable.
  I shall consider first the vowel roots. They are four in number, a, i, u and , and all four of them indicate primarily the idea of being, existence in some element ary aspect or modification suggested by the innate quality or guna of the sound denoting it. A in its short form indicates being in its simplicity without any farther idea of modification or quality, mere or initial being creative of space, i an intense state of existence, being narrowed, forceful and insistent, tending to a goal, seeking to occupy space, u a wide, extended but not diffused state of existence, being medial and firmly occupant of space, a vibrant state of existence, pulsing in space, being active about a point, within a limit. The leng thened forms of these vowels add only a greater intensity to the meaning of the original forms, but the leng thening of the a modifies more profoundly. It brings in the sense of space already created & occupied by the diffusion of the simple state of beinga diffused or pervasive state of existence. These significances are, I suggest, eternally native to these sounds and consciously or unconsciously determined the use of them in language by aryan speakers. To follow these developments and modifications it is necess ary to take these roots one by one in themselves and in their derivatives.
  From the persistent evidence of the Sanscrit language it is clear that to the initial idea of existence the aryans attached, as fundamental circumstances of being, the farther ideas of motion, contact, sound, form and action and there are few root-families in which there are not the six substantial ideas which form the starting point of all farther development of use and significance.
  Neither the root a itself nor its leng thened form occurs as an actual verb in any of the acknowledged aryan languages, but in the Tamil we find the root (kiradu as it is described in the Tamil system) in the sense to be and a number of derivative significations. The verbals formed from this verb, ka and na, are utilised in the language to give a vague adjectival sense to the words to which they are attached or to modify a previous adjectival signification.
  ***

5.2.03 - The An Family, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  , food, rice; it is doubtful whether Sandhi was observed originally in the formation of aryan nouns.)
  Finally, we ask ourselves whether we have here all the senses of
  --
  We see first that though the root is the same, nowhere do the form & sense entirely agree. The Greek has kept the form ana which the Sanscrit has lost, lost the form anu which the Sanscrit has kept. Both are without the form ani which must, logically, have existed (cf apa, api, Greek & ). Greek has also the form which corresponds to an OA [Old aryan] an and suggests at once long forms an (Vd?) and an. In sense & differ from anu only by preferring the significance above & before to that of after & behind& by adding a few significances which the Sanscrit has lost. But in both there is the same idea of extension & contiguity; the Greek fixes on extension in contact from above upward or in front, the Sanscrit on the same idea of extended contact from behind or downwards. The difference is eloquent of the real origins & processes of language, for we see that in the vaguer & more general idea the two languages agree,it is in certain precisions that they differ & apply the same idea from opposite standpoints.
  Again Greek has o OA (anama) for wind, breath, life, mind, Latin anima & animus, Sanscrit preferred originally ana, then threw it aside and kept anila for wind, while it chose words from other but often kindred roots for the soul or mind ( tm etc). Did all these words belong to the original stock or were they developed from the same root separately by the three races? In view of the remarkable similarities in process of sense, the latter hypothesis is less probable. It is more likely that Sanscrit has kept nearer to the abundant & superfluous richness of the early aryan tongue, while Greek & Latin have disburdened themselves of unnecess ary variations.
  We have Sanscrit anas, anasam and Latin anas, anatem, the same word (L. & Gr. t often stand for S. s), but anas in Sanscrit means birth, living being, parent, in Latin a duck. What possible connection can there be between the two vocables? Scientific philology shows us that they are identical in form & sense. For we find that in the primitive tongue, the first meaning of words of this kind is always the general idea of living creature, the second, a specific genus of living creature, the third a particular animal. Thus from av, to be, produce, we have avi, which meant originally a living creature, then was narrowed down on one side to the genus bird, the sense which it keeps in Latin avis (S.vi, a bird) and on the other to a four-footed animal; this latter sense was farther narrowed to the particular significance sheep, Latinm ovis, Greek , Sanscrit avi. Here we see the same process: anas means a thing born, a living creature; it keeps that sense in Sanscrit. In Latin it has lapsed like avis to the narrower idea, bird, & then to the still narrower idea of a particular kind of bird, duck, for which Sanscrit has kept the generic term hasa, a swift mover or flier, originally bird, then narrowed to swan, duck or goose. The latter word in the Latin form, anser (hasas) has been farther narrowed to the particular idea, goose, while for swan, it has chosen cygnus (Rt kj, to make a shrill or long sound). The intermediate step in the transition from anas, creature to anas, duck has been lost; scientific philology restores it and unifies the sister tongues.

5.3.04 - Roots in M, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  We have gathered therefore from the meanings of the simple M roots and their direct derivatives, even in the limits of classical Sanscrit, a number of fundamental meanings persistent & recurrent in all such roots & derivatives without regard to the variations of the assistant vowel. We need not suppose that all the original basic significances of the M sound are to be found in this limited area; a number may, indeed must have perished in the long course of Sanscritic development from the original aryan tongue to the Vedic vocabul ary & forms & from that again to the classical. We have now to examine the second ary roots of this family and their derivatives & inquire, first, whether the results already gained are confirmed, secondly, whether they supply us with fresh significances of which the prim ary roots had lost hold.
  I take first the guttural roots of the M class, , , , , pure or nasalised ( etc), , , , , , , , & , , , and the nasal forms of those three groups. We must not expect to find all these roots still extant or recoverable by their traces in the comparatively modern language of the epic & later writers, but we may fairly assume that they all at one time existed. Here the first significance which strikes us by its frequency is the sense of motion and the kindred idea of swiftness.We find & , to go, move, creep, to go, move, & in the same sense, go, move, speed, start or set out. We find signifying immediately, quickly, a boat, a fly or bee, a goat, from the sense of leaping in , in the same sense, a way, path, from an original to move, go, to go after an end, go to a goal, walk, travel, seek, leading to the modern sense of to hunt, pursue etc; , an animal, from to move, especially the swiftest of all animals or perhaps the most hunted, the deer; and all the numerous derivatives of this root; , the vital breath or an ape, from to move, flow or to leap, be active; a spider, ape or crane; in the same sense, but also applied to some kind of fish, possibly from its darting or leaping motion. Finally we have to wish or long for, which, from the analogy of & other verbs of wishing must have started from the sense of motion towards, going after, pursuing which we find in .

5.4.01 - Notes on Root-Sounds, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Derivatives of the aryan root val in Latin.
  I Word retaining the root unchanged.
  --
  Valetudinarius: sickly. Analogical Latin formation from valetudo (stem in) by adding O.S. ryas or aryas, double adjectival suffix from ra or ara, used also in patronymics as in val arya above. Cf vara and v arya.
  Valetudo (stem in): health, good or bad. O.S. valatud, state of health formed from valat, health by adding da (danam, like ma, manam in mahima) preceded by the enclitic u.

9.99 - Glossary, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
    Dayananda: The founder of the arya Samaj (A.D. 1824-1883).
    deva: (Lit., shining one) A god.

BOOK II. -- PART I. ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
  Airyana Vaego by the good river Daitya had disappeared, and "the aryan Magi had to emigrate to
  Sagdiani" -- say the exoteric accounts. But the esoteric teaching states that the pole had passed through
  --
  the aryan Hindu philosophies, little known in his day, he wrote: -"We modern Europeans feel surprised when hearing talk of the Spirits of the Sun, Moon,
  etc. But we repeat again, the natural good sense and the upright
  --
  * These were the early aryans and the bulk of the Fourth Root Races -- the former pious and
  meditative (yoga-contemplation), the latter -- a fighting race of sorcerers, who were rapidly
  --
  Read the account about Indra (Vayu) in the Rig-Veda, the occult volume par excellence of aryanism,
  and then compare it with the same in the Puranas -- the exoteric version thereof, and the purposely
  --
  appearance -- the old aryan, the ancient Greek, and the modern Christian schemes -- we select several
  Sun-gods and dragons at random, these will be found copied from each other.
  --
  allegories of the aryans. The fragment read by the late George Smith (See "The Chaldean account of
  Genesis," p. 304) is sufficient to disclose the source of the xii. chapter of the Apocalypse. Here it is as
  --
  struggle between the aryan adepts of the nascent Fifth Race and the Sorcerers of Atlantis, the Demons
  of the Deep, the Islanders surrounded with water who disappeared in the Deluge. (See the last pages of
  --
  of pious men against the power of Evil, "of the Iranians with the aryan Brahmins of India." And the
  conflict of the gods with the Asuras is repeated in the Great War -- the Mahabharata. In the latest
  --
  Here we recognize the Atlantean giants and the aryans, or the Rakshasas of the Ramayana and the
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  --
  Atlanteans perished in the interval between 850,000 and 700,000 years ago, and that the aryans were
  200,000 years old when the first great "island" or continent was submerged, there hardly seems any
  --
  during which space of time -- i.e, from the first appearance of the aryan race, when the Pliocene
  portions of the once great Atlantis began gradually sinking* and other continents to appear on the
  surface, down to the final disappearance of Plato's small island of Atlantis, the aryan races had never
  ceased to fight with the descendants of the first giant races. This war lasted till nearly the close of the
  --
  evidence that the aryan Hindus and other ancient nations were earlier navigators than the Phoenicians,
  who are now credited with having been the first seamen that appeared in the post-diluvian times. This
  --
  But another calculation and proof may be adduced of the great antiquity of these Hindu aryans who
  knew of (because they had once dwelt in it) and described the last surviving island of Atlantis -- or
  --
  touched the orthodox aryan castes, one still finds the finest men -- so far as stature and physical
  strength go -- on the whole globe; whereas the mighty men of old have found themselves replaced in
  --
  Pramantha personified," goes on the author; "he finds his prototype in the aryan [[Footnote continued
  on next page]]
  --
  Humanity will appear, a name which became ages later that of its neighbour, India -- the arya-varta of
  old.
  --
  difference between the aryan and other civilized nations and such savages as the South Sea Islanders,
  is inexplicable on any other grounds. No amount of culture, nor generations of training amid
  --
  African tribes, to the same intellectual level as the aryans, the Semites, and the Turanians so called.
  The "sacred spark" is missing in them and it is they who are the only inferior races on the globe, now
  --
  the way the aryans are shown to have divided and separated by Mr. Max Muller and other aryanists.
  Nearly two-thirds of one million years have elapsed since that period. The yellow-faced giants of the
  --
  G. J. Romanes, F.R.S.), these statements appear quite reasonable and logical.* Thus, while the aryans
  are the descendants of the yellow Adams, the gigantic and highly civilized tlanto- aryan race, the
  --
  It is from the Fourth Race that the early aryans got their knowledge of "the bundle of wonderful
  things," the Sabha and Mayasabha, mentioned in the Mahabharata, the gift of Mayasur to the
  --
  that the aryans inherited their most valuable science of the hidden virtues of precious and other stones,
  of chemistry, or rather alchemy, of mineralogy, geology, physics and astronomy.
  --
  June, 1880, "Some Things the aryans Knew.") For Agneyastra, see Wilson's Specimens of the Hindu
  Theatre, I., p. 297.
  --
  Egyptian and Chaldean records belong to the Fifth Race, which, though generally called aryan, was
  not entirely so, as it was ever largely mixed up with races to which Ethnology gives other names. It
  --
  witnessed the destruction of the last remnant of the Atlanteans -- the aryo-Atlanteans in the last island
  of Atlantis, namely, some 11,000 years ago. In order to understand this the reader
  --
  both overlapping -- one the Atlantean period, and the other the aryan.
  [[Vol. 2, Page]] 434 THE SECRET DOCTRINE.
  --
  hardly correctly, called the aryan race, and the explanations appended to it.
  Let the reader remember well that which is said of the divisions of Root Races and the evolution of
  --
  * The forefa thers of the aryan Brahmins had their Zodiacal calculations and Zodiac from those born
  by Kriyasakti power, the "Sons of Yoga"; the Egyptians from the Atlanteans of Ruta.
  --
  was unknown in the stone age. For it may have been unknown during that period in the Fifth aryan
  race, and have been perfectly known to the Atlanteans of the Fourth, in the palmy days of their highest
  --
  Atlanteans, still mixed up with the aryan element, 11,000 years ago. This shows the enormous
  overlapping of one race over the race which succeeds it, though in character and external type the elder
  --
  day destroy Europe, and still later the whole aryan race (and thus affect both Americas), as also most
  of the lands directly connected with the confines of our continent and isles -- the Sixth Root-Race will
  --
  general physique, and mentality, just as the Fourth overlapped our aryan race, and the Third had
  overlapped the Atlanteans.

BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  make Darwinian Naturalists perceive their mistakes. About the aryan Root-Race and its origins,
  [[Footnote(s)]] -------------------------------------------------
  --
  adept astronomers were the Scientists of the earliest races of the aryan stock, that they seem to have
  known far more about the races of Mars and Venus than the modern Anthropologist knows of those of
  --
  stands between the Fourth and the Fifth, the Atlantean and the aryan. "Two nations are in thy womb,"
  saith the Lord to Rebekah; and Esau was red and hairy. From verse 24 to 34, ch. xxv. of Genesis
  --
  Miocene period,****** when the Fifth (our aryan race) had one million years of independent
  existence. (See "Esoteric Buddhism," pp. 53-55. Fourth Ed.) How much older it is from its origin -who knows? As the "Historical" Period has begun, with the Indian aryans, with their Vedas, for their
  multitudes,****** and far earlier in the Esoteric Records, it is useless to establish here any parallels.
  --
  to their Atlantean ancestry. Neolithic man was a fore-runner of the great aryan invasion, and
  immigrated from quite another quarter -- Asia, and in a measure Northern Africa. (The tribes peopling
  --
  years] and from prolific Asia . . . all FORERUNNERS OF THE GREAT aryAN INVASION" (Fifth
  Race).
  --
  Atlanteans, already swallowed up in one of the early sub-races of the aryan stock, one that had been
  gradually spreading over the continent and islands of Europe, as soon as they had begun to emerge
  --
  Canstadt, or La Naulette, man, may have been black, and had nothing to do with the aryan type whose
  remains are contempor ary with those of the cave bear at Engis. The denizens of the Aquitaine bonecaves belong to a far later period of history, and may not be as ancient as the former.
  --
  has been inhabited for more than 100,000 years. Later tribes, with still more aryan blood in them than
  their predecessors, arrived from the East, and conquered it from a people whose very name is lost to
  --
  The archaic records show the Initiates of the Second Sub-race of the aryan family moving from one
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  --
  since the third sub-race of the aryan stock, which sub-race -- born and developed in Europe and Asia
  Minor under new climates and conditions -- had become European. Since then, as said, it has steadily
  --
  dwarfs, and reduces the combats of the gods to the history of the development of the aryan race, will
  only receive credence amongst the believers in the aryan theory, as expounded by Max Muller.
  Granting that the Turanian races were typified by the dwarfs (Dwergar), and that a dark, round-headed,
  --
  in the esotericism of various religions, we shall discover it in all. We shall find it among the aryan
  Hindus and Mazdeans, the Greeks, the Latins, and even among the old Jews and early Christians,
  --
  These tenets came to the Fifth Race aryans from their predecessors of the Fourth Race, the Atlanteans.
  They had piously preserved the teachings, which told them how their parent Root-Race, becoming
  --
  living race; Nereus, its spirit reincarnated in the subsequent Fifth or aryan Race: and this is what the
  great Greek scholar of England has not yet discovered, or even dimly perceived. And yet he makes
  --
  Dravidians -- from the North, so the aryan Fifth Race must claim its origin from northern regions. The
  occult sciences show that the founders (the respective groups of the seven Prajapatis) of the Root
  --
  The aryan race was born and developed in the far north, though after the sinking of the continent of
  Atlantis its tribes emigrated further south into Asia. Hence Prometheus is son of Asia, and Deukalion,
  --
  Rakshasas of Lanka and the Bharateans, the melee of the Atlanteans and aryans in their supreme
  struggle, or the conflict between the Devs and Izeds (or Peris), became, ages later, the struggle of
  --
  angels of Satan. Historical facts became theological dogmas. Ambitious scholiasts, men of a small subrace born but yesterday, and one of the latest issues of the aryan stock, took upon themselves to
  overturn the religious

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  is the real Theogony of the aryan races, while that of Hesiod is a distorted caricature of the original
  image." This is a sweeping assertion, and perhaps rather unjust in its general application. But why not
  --
  was a manifold symbol, originating with the aryan people, as the root word shows, and having been
  taken from them by the Semites and the Turanians -- as many other things were.
  --
  Ad-i was the name given to the first speaking race of mankind -- in this Round -- by the aryans. Hence
  the Adonim and Adonai (the ancient plural form of the word Adon), which the Jews applied to their
  --
  the ancient aryan Dwijas. The worship of the "god in the ark" dates only from David; and for a
  thousand years Israel knew of no phallic Jehovah. And now the old Kabala, edited and re-edited, has
  --
  With the ancient aryans the hidden meaning was grandiose, sublime, and poetical, however much the
  external appearance of their symbol may now militate against the claim. The ceremony of passing
  --
  result of dragging Deity down to the level of man. For the aryan, the symbol represented the divorce
  of Spirit from matter, its merging into and return to its primal Source; for the Semite, the wedlock of
  --
  psychological and the purely immaterial. The aryan views of the symbolism were those of the whole
  Pagan world; the Semite interpretations emanated from, and were pre-eminently those of a small tribe,
  --
  Carlyle has wise words for both these nations. With the Hindu aryan -- the most metaphysical and
  spiritual people on earth -- religion has ever been, in his words, "an everlasting lode-star, that beams
  --
  the views of the two races is easy to account for. The aryan Hindu belongs to the oldest races now on
  earth; the Semite Hebrew to the latest. One is nearly one
  --
  religious symbols; and there was a day when the Israelites had beliefs as pure as the aryans have. But
  now Judaism, built solely on Phallic worship, has become one of the latest creeds in Asia, and
  --
  was left to the speculations of the mob. Nor would the aryan Hierophant and Brahmin, in their proud
  exclusiveness and the satisfaction of their knowledge, go to the trouble of concealing its primeval
  --
  * Strictly speaking, the Jews are an artificial aryan race, born in India, and belonging to the Caucasian
  division. No one who is familiar with the Armenians and the Parsis can fail to recognize in the three
  the same aryan, Caucasian type. From the seven primitive types of the Fifth Race there now remain on
  Earth but three. As Prof. W. H. Flower aptly said in 1885, "I cannot resist the conclusion so often
  --
  branches." Truly so; the Veda of the earliest aryans, before it was written, went forth into every nation
  of the Atlanto-Lemurians, and sowed the first seeds of all the now existing old religions. The offshoots of the never dying tree of wisdom have scattered their dead leaves even on Judaeo-Christianity.
  --
  Seventh is the first period or "day," in esoteric philosophy, (Prim ary creation in the aryan
  cosmogony). It is that intermediate AEon which is the Prologue to creation, and which stands on the
  --
  allegory relates to the Atlanteans and the adepts of the early Fifth Race -- the aryans. Other "trees
  (adept Sorcerers) spread, and overshadowed the unprotected earth; and the people perished . . . unable
  to labour for ten thousand years." Then the sages, the Rishis of the aryan race, called Prachetasas, are
  shown "coming forth from the deep,"* and destroying by the wind and flame issuing from their
  --
  Atlantean and the aryan Adepts.
  The whole History of that period is allegorized in the Ramayana, which is the mystic narrative in epic
  form of the struggle between Rama -- the first king of the divine dynasty of the early aryans -- and
  http://www.theosociety.org/pasadena/sd/sd2-2-05.htm (3 von 13) [06.05.2003 03:36:41]
  --
  In the Mythology of the earliest Vedic aryans as in the later Puranic narratives, mention is made of
  Budha, the "Wise"; one "learned in the Secret Wisdom," and who is the planet Mercury in his
  --
  **** "Historical Views of Hindu Astronomy." Quoting from the work in reference to aryachatta, who
  is said to give a near approach to the true relation among the various values for the computations of the
  --
  author is not quite wrong, but neither is he quite right. If the sidereal prototype refers indeed to a premanvantaric period, and rests entirely on the Knowledge claimed by the aryan Initiates of the whole
  programme and progress of cosmogony,* the war of the Titans is but a legend ary and deified copy of
  --
  after him (Gen. xvii. 7) -- not unto aryan Europeans.
  But then, there was the grandiose and ideal figure of Jesus of Nazareth to be set off against a dark
  --
  Father, who hurls him down into the depths of Kosmos. The aryans had Brahma (in later theology)
  precipitated by Siva into the Abyss of Darkness, etc., etc. But the fall of all these Logoi and Demiurgi
  --
  the Greeks is the celestial tree common to every aryan mythology. This ash is the Yggdrasil of the
  Norse antiquity, which the Norns sprinkle daily with the waters from the fountain of Urd, that it may
  --
  transformed the pramantha (of the old aryan Hindus) into the Greek Prometheus. Phoroneus is the
  [[Footnote(s)]] -------------------------------------------------
  --
  to the terrestrial mode of fire and to the flame of sexual passion? Did the Hindu aryan mind never
  soar above such purely sensual conceptions? that mind which is declared by Prof. Max Muller to be
  --
  had conquered it? Such are the questions which the curiosity of the aryans offered in the early days of
  their existence, and which found their answer in the myth of Prometheus"; (Mythologie de la Grece
  --
  then, in the early days of the aryans, than it is now. That "state" was limited to the savage tribes; and
  the now-existing savages are not a whit more happy or unhappy than their forefa thers were a million
  --
  for a moment that the myth of Prometheus has reached Europe from aryavarta. Nor is he likely to
  deny that in one sense Prometheus represents fire by friction. Therefore, he admires the sagacity of M.
  --
  the former idea (the phallic) which was pre-eminently aryan, if we believe Ad. Kuhn (in his
  Herabkunft des Feuers und des Gottertranks) and Baudry. For -"The fire used by man being the result of the action of pramantha in the arani, the aryas must have
  ascribed (?) the same origin to celestial fire, and they must* have imagined (?) that a god armed with
  --
  highest antiquity, and before the dispersion of the aryans, it was believed that the pramantha lighted
  fire in the storm cloud as well as in the aranis." (Revue Germanique, p. 368.)
  --
  Symbologists in thus taking for granted that the ancient aryans based their religious conceptions on
  no higher thought than the physiological.
  --
  powerful lion; and the fifth -- the aryan -- by that which is its most sacred symbol to this day, the bull
  (and the cow).
  --
  symbols. It is upon this conception that every great Cosmogony was built. With the old aryans, the
  Egyptians, and the Chaldeans, it was complete, as it embraced the idea of the eternal and immovable
  --
  work, is one which receives its full explanation and final colour from aryan symbols of the same
  nature. Says the author: -"The four-armed Cross is simply the cross of the four quarters, but the cross sign is not
  --
  but when the poetical fancy of the early aryan symbologists made of them the consorts of the Seven
  Rishis, they were seven. Their names are given, and these are Amba, Dula, Nitatui, Abrayanti,
  --
  by the primeval and original Occultism of aryavarta, brought into India by the primeval Brahmins,
  who had been initiated in Central Asia. And this is the Occultism we study and try to explain, as
  --
  of aryavarta. These "prototypes" are all connected with the Kumaras who appear on the scene of
  action by refusing -- as Sanatkumara and Sananda -- to "create progeny." Yet they are called the
  --
  most ancient people of the Fifth Root Race, the Hindu aryans and the Egyptians, adding to them the
  early Chinese races (the remnants of the Fourth or Atlantean Race) -- based the whole of their
  --
  the aryan Hindus and Persians. Roth is right. "Angirases" was one of the names of the Dhyanis, or
  Devas instructors ("guru-deva"), of the late Third, the Fourth, and even of the Fifth Race Initiates.
  --
  original homogeneity and their origin from one and the same source: -- e.g., Negroes, aryans,
  Mongols, etc., have all originated in the same way and from the same ancestors. The latter were all of
  --
  in the definition of the Gods. Those who are ignorant of the esoteric doctrine of the earliest aryans,
  can never assimilate or understand correctly the metaphysical meaning contained in these BEINGS.
  --
  made one with it, then only will they know the age of the aryan Brahminical nation, and the time of
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  --
  Thus, from the Seven Creations, seven Rishis, Zones, Continents, Principles, etc., etc. in the aryan
  Scriptures, the number has passed through Indian, Egyptian, Chaldaic, Greek, Jewish, Roman, and
  --
  Ascetics of the aryan Fifth Race), into seven portions -- a reference not alone to the seven sub-races of
  the new Root-Race, in each of which there will be a "Manu,"* but also to the seven degrees of
  --
  seven parts. The prim ary Heaven was seven-fold." So it was with the aryans. One has but read the
  Puranas about the beginnings of Brahma, and his "Egg" to see it. Have the aryans taken the idea from
  the Egyptians? -- "The earliest forces," proceeds the lecturer, "recognized in nature were reckoned as
  --
  by the disciples of the philosophies of aryasanga (the Yogach arya School) and Mahayana, who are
  twitted in their turn by their correligionists as "Vedantins in disguise." The esoteric philosophy of both

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  Difference between the aryan and Semitic Systems ... 444
  [[Vol. 1, Page]] xiv CONTENTS.
  --
  and an appellation given by the earliest aryans to the Unknown deity; the word "Brahma" not being
  found in the Vedas and the early works. It means the absolute Wisdom, and "Adi-bhuta" is translated
  --
  the aryan soil; a born Hindu, a Kshatrya and a disciple of the "twice born" (the initiated Brahmins) or
  Dwijas. His teachings, therefore, could not be different from their doctrines, for the whole Buddhist
  --
  Turning now to the oldest aryan literature, the Rig-Veda, the student will find, following strictly in
  this the data furnished by the said Orientalists themselves, that, although the Rig-Veda contains only
  --
  secondly, that there was a common aryan religion before the separation of the aryan race; a common
  Semitic religion before the separation of the Semitic race; and a common Turanian religion before the
  --
  (outcasts, savages, those beyond the pale of aryan civilization) will have to wait."
  For it is not the fault of the initiates that these documents are now "lost" to the profane; nor was their
  --
  More than one great scholar has stated that there never was a religious founder, whether aryan,
  Semitic or Turanian, who had invented a new religion, or revealed a new truth. These founders were all
  --
  found in aryan philosophy personified by Visvakarman, Indra, Vishnu, etc., etc. Still they are
  expressed very philosophically, and under many unusual aspects, in the work referred to.
  --
  an absolute eternal existence," says aryasanga -- the rival of Nagarjuna.* In one sense it is Pradhana;
  which
  --
  * aryasanga was a pre-Christian Adept and founder of a Buddhist esoteric school, though Csoma di
  Koros places him, for some reasons of his own, in the seventh century [[Footnote continued on next
  --
  Motion, the ONE LIFE, or Jivatma, ages before the year 500 B.C. in India. Only the aryan
  philosophers never endowed the principle, which with them is infinite, with the finite "attri bute" of
  --
  [[Footnote continued from previous page]] A.D. There was another aryasanga, who lived during the
  first centuries of our era and the Hungarian scholar most probably confuses the two.
  --
  students of the aryasanga School to the dual Monad or Atma-buddhi, and Atma-buddhi on this plane
  corresponds to Parabrahm and Mulaprakriti on the higher plane.
  --
  common property of all, and belongs neither to the aryan 5th Race, nor to any of its numerous Subraces. It cannot be claimed by the Turanians, so-called, the Egyptians, Chinese, Chaldeans, nor any of
  the Seven divisions of the Fifth Root Race, but really belongs to the Third and Fourth Root Races,
  whose descendants we find in the Seed of the Fifth, the earliest aryans. The Circle was with every
  nation the symbol of the Unknown -- "Boundless Space," the abstract garb of an ever present
  --
  Eden,"* the "double hermaphrodite rod" of the fourth race. Whereas with the Hindus and aryans
  generally, the significance was manifold, and related almost entirely to purely metaphysical
  --
  meanings, and the aryans never made their religion rest solely on physiological symbols, as the old
  Hebrews have done. This is found in the exoteric Hindu Scriptures. That these accounts are blinds is
  --
  witness to the primitive cognate unity of the aryan and Semitic races"; and he places the great events
  in Egypt 9,000 years B.C. The fact is that in archaic Esotericism and aryan thought we find a grand
  philosophy, whereas in the Hebrew records we find only the most surprising ingenuity in inventing
  --
  Pythagoras, and all his pupils, taught the rotation of the earth; and aryabhata of India, Aristarchus,
  Seleucus, and Archimedes calculated its revolution as scientifically as the astronomers do now; while
  --
  the aryasanga or the Mahayana schools, has to become a Raja Yogi, he must, therefore, accept the
  Taraka Raja classification in principle and theory whatever classification he resorts to for practical
  --
  It lives undeniably, and has settled in all its ineradicable strength and power in the Asiatic aryan heart
  from the Third Race direct through its first "mind-born" sons, -- the fruits of Kriyasakti. As time rolled
  --
  into the teachings of the old aryans -- one infinitesimal cell, out of millions of others at work in the
  formation of an organism, determining alone and unaided, by means of constant segmentation and
  --
  almost inextricable confusion. Neither the old aryan, nor the Egyptian psychology are now properly
  understood. Nor can they be assimilated without accepting the esoteric septen ary, or, at any rate, the
  --
  ** Another suggestive analogy between the aryan or Brahmanical and the Egyptian esotericism. The
  former call the Pitris "the lunar ancestors" of men; and the Egyptians made of the Moon-God, TahtEsmun, the first human ancestor. This "moon-god" "expressed the Seven nature-powers that were prior
  --
  other to the "Supreme All" of the later aryans. Says a Hermetic Fragment cited by Suidas (see Mrs.
  Kingsford's "The Virgin of the World"): "I adjure thee, Heaven, holy work of the great God; I adjure thee, Voice of the Father, uttered in the
  --
  undeniably ancient. Let us now compare the above with a like invocation in the Hindu Scriptures -undoubtedly as old, if not far older. Here it is Parasara, the aryan "Hermes" who instructs Maitreya,
  the Indian Asclepios, and calls upon Vishnu in his triple hypostasis.

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  undeniably to ancient philosophers, the Greeks having borrowed it from the aryans, and the origin of
  modern AEther being found in, and disfigured from, AKASA? This disfigurement
  --
  the ancient aryans for knowledge, that even such glaring passages as in Book I. chap. ii, Vishnu
  Purana, are left without any notice. Nevertheless, what can this sentence mean? -- "Then Ether, air,
  --
  better. The Vedic aryans were as familiar with the mysteries of sound and colour as our physiologists
  are on the physical plane, but they had mastered the secrets of both on planes inaccessible to the
  --
  named by the Atlanteans MASH-MAK, and by the aryan Rishis in their Ashtar Vidya by a name that
  we do not like to give. It is the vril of Bulwer Lytton's "Coming Race," and of the coming races of our
  --
  Indian Archaic astronomy and physics, in those days always called philosophy. In all the aryan and
  Greek speculations, one meets with the conception of an all-pervading, unorganized, and
  --
  of the cycle of 5,000 years of the present aryan Kaliyuga; and between this time and 1897 there will
  be a large rent made in the Veil of Nature, and materialistic science will receive a death-blow.
  --
  radiant matter will have vindicated in time the Archaic aryan works on Occultism and even the Vedas
  and Puranas. For what are the manifested "Mother," the "Father-Son-Husband" (Aditi and Daksha, a
  --
  Western aryans had, every nation
  [[Footnote(s)]] -------------------------------------------------
  --
  belonging to the expedition of Alexander the Great, who were the instructors of the aryan Hindus in
  astronomy!
  Whether the origin of the Zodiac is aryan or Egyptian, it is still of an immense antiquity. Simplicius
  (VIth cent. A.D.) writes that he had always heard that the Egyptians had kept astronomical
  --
  persisted in seeing in them Jewish property, as well as a Christian prophecy, thus accusing the aryans
  of having helped themselves to Semitic revelation, whereas it was the reverse. The Jews, moreover,
  --
  [[Vol. 1, Page]] 667 THE aryAN HINDUS VINDICATED.
  in 1687, when they were brought from India by M. de la Loubere. At that time the tables of Cassini
  --
  justice to the Astronomy of the aryans. From John Bentley down to Burgess' "Surya-Siddhanta," not
  one astronomer has been fair enough to the most learned people of Antiquity. However distorted and
  --
  the deep insight into the mysteries of nature, in the Egyptian and Chaldean as well as in the aryan
  religions. Fohat, shown in his true character, proves how deeply versed were all those prehistoric
  --
  follow the order of evolution of the Races, from the first to the fifth, our aryan Root-race, Europe
  must be called the fifth great Continent. The Secret Doctrine takes no account of islands and
  --
  one million years for the Fifth, or aryan Race, to the present date; and about 850,000 since the
  submersion of the last large peninsula of the great Atlantis -- all this may have easily taken place

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  Church of Rome, its archaic history is a sealed book. Whether the Egyptian or the aryan Hindu
  religious philosophy is the more ancient -- and the Secret Doctrine says it is the latter -- does not much
  --
  both the Roman Catholic and Protestant Churches. The difference, indeed, between the aryan Hindu
  and the aryan European faiths is very small, if only the fundamental ideas of both are taken into
  consideration. Hindus are proud of calling themselves Suryas and Chandravansas (of the Solar and
  --
  sexless Potency to be well studied, because it was to be dreaded. With the initiated aryans, Khaldii,
  Greeks and Romans, Soma, Sin, Artemis Soteira (the hermaphrodite Apollo, whose attri bute is the
  --
  men of science known as much of the mysteries of nature as the ancient aryans did, they would surely
  never have imagined that the moon was projected from the Earth. Once more, the oldest of
  --
  notwithstanding, will not see it; cramped in their researches by such ignorance, they -- the aryanists
  and Egyptologists -- are constantly led astray from truth in their speculations. Thus, de Rouge is unable
  --
  and the aryans, who borrowed theirs from the Latin Church? And if so, why, in the name of logic, do
  the Papists reject the additional information which the Occultists may give them on Moon-worship,
  --
  the primitive aryans, we believe firmly in the personality and intelligence of more than one
  phenomenon-producing Force in nature.
  --
  one and all, with the exception of the latest aryans, now become Europeans and Christians, show this
  veneration in their Cosmogonies. As Thomas Taylor,* the most intuitional of all the translators of
  --
  coming out of the Ark, and the close of the flood -- at the Fourth Race. With the aryan people it is
  different.
  --
  and the same. Whether Egyptian or Pelasgian, aryan or Semitic, the genius loci, the local god,
  embraced in its unity all nature; but not especially the four elements any more than one of their

Conversations with Sri Aurobindo, #unset, #Arthur C Clarke, #Fiction
  When he wrote the arya, his mind was absolutely silent, passive. The consciousness was high above in the supermind, and only that kind of consciousness which is in the hand formed the words. He was conscious of them as they were being expressed. From the intellectual point of view the arya is perfect: clarity, order, logic. And yet the mind has no part in it. That does not mean that the mind is useless. It has certain useful activities, but it is a
  (here, eight pages are torn out)

Liber 71 - The Voice of the Silence - The Two Paths - The Seven Portals, #unset, #Arthur C Clarke, #Fiction
   97. Yea; on the arya Path thou art no more Srotpatti, thou art a
   Bodhisattva. The stream is cross'd. 'Tis true thou hast a right to

r1913 07 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   During the day karmasiddhi of the sahitya (prose) strongly outlined itself, although the movement of the vak is not yet entirely sure of its detail. Work resumed. Natural and Supernatural Man; aryan Origins; etc. The action of the vijnana was not strong & definite, though at no time suspended or inefficient; the remnant of asiddhi was strongly in evidence. Relapse took place in the processes of assimilation, although the roga of tejasic looseness is becoming more and more exclusively physical & imposed from outside on the system. The physical siddhi as a whole was mostly in abeyance, except in dehashakti which, for the most part, resisted the ordin ary effects of these relapses. An attempt was made to revive the perishing rogas, but it succeeded only in manifesting scattered touches.
   With this entry, Sri Aurobindo returned to the notebook he had set aside on 21 May 1913.Ed.

r1913 11 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   PhilologyDiction ary. Vowel Roots, Origins of aryan Speech.
   Poetry Ilion, Eric, Idylls of Earth & Heaven.

r1913 12 03b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The first thing, as always, is to restore the anandamaya action of the vijnanabuddhi and Brahmabuddhi. This after a long interval is being done. Dispelling & expelling of the intellectual & emotional activity forced again on the system is the indispensable prelimin ary, and this is often difficult because it entangles itself, by habit or of deliberate purpose, with the legitimate action. Absolute passivity, absolute sraddha in the Master of All, is the means. There is no other means. It is essential that all should be recognised as the being & action of the Ishwara and yet that the two agencies arya & An arya should be distinguished.
   ***

r1914 07 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The lines of development suggested in the Vachansi and in the affirmations have reached a stage when they are all in movement & in progressive & victorious movement, but still denied, by force, by those interested in their defeat, the arya & Dasa enemies, but more now by the outdistanced aryas than the Dasas. The month of June has closed on this note of imperfect success.
   The renewal of the struggle between the Siddhi and the powers of limitation has assumed a new aspect; it is no longer, fundamentally, a question of the extent of the siddhi, still less of its entire denial. That is now recognised on all hands to be impossible. It is a question of the rapidity, of the continuance or cessation of the method of gradual development and of the habit of relapse & intermission by which the gradation was farther retarded. There may be devious hopes that the fullness of the physical siddhi can be sufficiently retarded to be practically denied or that by this retardation & other obstacles the necess ary time may be denied to the karmasiddhi or even its fulfilment negatived by untoward events which will render it impossible; but these are failing powers of negation. Only in the last adverse tendency is there yet any serious strength for anything but retardation.

r1914 07 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The other godsup to the present Surya, Varuna, Usha, Bhaga, aryaman, Mitra, Aranyani are manifest in their forms & activities. They have now been followed rapidly by the others; Prithivi revealing herself as Aditi, Rudra manifest in the chanda form of all the gods etc. But these manifestations are not so close or so dominant as those of Indra, Agni & Vayu. It is the Vedic gods who so manifest. The others were known before. The gods of other systems also reveal themselves in a grand general unity & diversity with the Vedic & Puranic deities. All are manifestations of the one Vishnu who is Krishna & as Krishna, Rudra & Brahm.
   ***

r1914 08 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   6) The Origins of aryan Speech.
   7) The Rigveda (translated)
  --
   9) The aryan Religions.
   In Poetry.

r1914 08 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Strong perception of the Master of the Yoga as the divine Reality behind Indra with the thunders. This, however is not Indra, but the Lilamaya with Indra, Varuna, aryaman & Surya united in him. Bhaga was perceived to enter into the presence. Rudra has preceded & will be taken up as soon as the Jehovah form is assimilated.
   MS conversation

r1914 11 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Devabhava manifest as Vishnu with Agni prominent & in Agni Vayu, in Agni-Vayu aryaman & Bhaga, Indra concealed in Agni Vayu, Mitra & Varuna behind aryaman-Bhaga. Vishnu & Brihaspati are one. Surya is Vishnu working as Pushan & Yama. Rudra is a bhava of Vishnu. The Maruts are the host of Agni Rudra.
   ***

r1915 07 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   pra no mitrya varunya vocho, angaso aryamne agnaye cha
   vi nah sahasram urudho radantu, ritavno varuno mitro agnih

r1917 02 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A certain inactivity of the siddhi or lessened activity during the last two dayspartly owing to preoccupation with arya. At the same time there is a great increase of certainty and accuracy in the idealised telepathies and a slow but steady growth of force of effectuality in tapas.
   ***

r1917 03 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Most of the day given to work for arya. Negative condition in the siddhi. Asiddhi emphasised, as far as it will go, in all the chatusthayas. Some play of ideality in the evening.
   ***

r1917 03 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The last two days given chiefly to arya and poetry. No marked incident in the sadhana.
   ***

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Mohammedan Mohammedanism. For the Hindu, the ancient path, the path of the aryan Rishis, is the
  best.

Talks 500-550, #unset, #Arthur C Clarke, #Fiction
  An arya Samajist from Bangalore with a companion visited Sri
  Maharshi. He asked: What is the use of yoga-practice? Is it for personal use or universal benefit?

Talks With Sri Aurobindo 1, #unset, #Arthur C Clarke, #Fiction
  what I have said in the arya.
  At this moment the Mother came in. It was the time for her to go downstairs
  --
  DR. MANILAL: Was the arya with its thousands of pages written in this way?
  SRI AUROBINDO: No, it was transmitted directly into the pen. It is a great relief
  --
  recent aryan Path a Mr. Morris has written an interesting article, full of facts
  and based on a study of historical data. In it he tries to show that human destiny has always a cycle of five hundred years. And do you know his conclusion? He believes that there are Mahatmas who manage the world!
  --
  SRI AUROBINDO: Of course, all aryans are Germans. To get rid of responsibility you must get rid of ego, that is to say, of the mental, vital and other personalities.
  NIRODBARAN: If one could act without responsibility one would be free.
  --
  himself an advocate of the theory of illusionism against which he, a prominent leader of the arya Samaj and a monotheist, had preached all his life.
  His relatives and friends have all become unreal, impermanent, and he asks
  --
  SRI AUROBINDO: What does he say? I think he contri butes to The aryan Path
  also.
  --
  SATYENDRA: Yes, the one Sri Aurobindo has written about was an arya Samajist, while there was another, a Bengali, who used to keep nothing for the
  next day because he believed in never planning for the future.
  --
  meaning to them. Instead of taking the verses in their obvious mystic significance, they create all sorts of meaningsrita is water, fighting between Dravidians and aryans, etc.
  NIRODBARAN: I asked Nolini yesterday what people like Tagore mean by saying that only Nishikanto has an easy mastery over the language while others
  --
  After this, some discussion followed about aryans, Dravidians and Tamilians.
  SRI AUROBINDO: Most of the Tamilians have a straight nose, very few have a
  --
  SRI AUROBINDO: The arya came out just at the beginning of the last World
  War and The Life Divine at the beginning of the present one.
  --
  the arya came out, he said that it was all philosophy; there was nothing of
  Yoga in it.
  --
  Abhay has come; he had to go to Hyderabad and through the intercession of Sir Akbar managed to obtain the release of two local arya Samaj
  prisoners. The Nizam by his reserve power refused to release them as he
  --
  NIRODBARAN: Yes, the arya Publishing House sends them to him.
  PURANI: It is a matter of common courtesy to return the compliment.
  --
  PURANI: Abhay was telling me that in his presence an arya Samaj leader had
  a talk with Gandhi about the Hindu-Muslim problem. Gandhi and other
  --
  many Yogis but remains unsatisfied. He has read the arya too.
  424
  --
  described the language of arya as expressing a global thinking and I at once
  caught it up as the right and only word for certain things, for instance, the

Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Zen
  groove. When the arya was being published, I think he said that he couldn't
  understand it.
  --
  made a textbook, one indubitable effect will be that the arya Publishing
  House will get a lot of motley and my private purse will get fat.

The Coming Race Contents, #The Coming Race, #Nolini Kanta Gupta, #Integral Yoga
  well known, the aryan and the non- aryan.
  Indeed, the geologists tell us, the land itself
  --
  division of an aryan and a Dravidian race
  may be due to a memory of the clash of the

The Riddle of this World, #unknown, #Unknown, #unset
  expressions in the arya. The idea in itself is not new; it is as old as the
  Vedas. It was repeated in other forms in Buddhism, Christian Gnosticism,

WORDNET












--- Grep of noun ary
accessary
actuary
adversary
agriculture secretary
anniversary
anterior pituitary
antiphonary
antiquary
apalachicola rosemary
apiary
apothecary
aryan
arytaenoid
arytenoid
arytenoid cartilage
assumption of mary
austria-hungary
auxiliary
aviary
barbary
beggary
beneficiary
bestiary
bicentenary
bilingual dictionary
bimillenary
binary
bird sanctuary
black fritillary
bloody mary
blue-eyed mary
bog rosemary
boundary
breviary
burglary
bursary
calamary
calgary
calvary
canary
capillary
capital of hungary
caravansary
cassowary
catenary
centenary
chiacoan peccary
chief secretary
circulating library
clary
closed primary
co-beneficiary
collared peccary
collegiate dictionary
columbary
commentary
commerce secretary
commissary
common bog rosemary
common canary
complementary
confectionary
constabulary
consuetudinary
contemporary
contrary
corollary
coronary
costmary
counterrevolutionary
cross of calvary
deary
decennary
decumary
defense secretary
depositary
depository library
desk dictionary
diamond wedding anniversary
diary
dictionary
dietary
dignitary
direct primary
dispensary
distributary
documentary
dromedary
edmund hillary
education secretary
electronic dictionary
emissary
energy secretary
envoy extraordinary
estuary
etymological dictionary
executive secretary
february
federal judiciary
fiduciary
formicary
formulary
friary
fritillary
functionary
gary
glossary
golden wedding anniversary
granary
hail mary
hillary
home secretary
hungary
hymnary
imaginary
immaculate conception of the virgin mary
incendiary
infirmary
interior secretary
intermediary
itinerary
jaggary
janissary
january
judiciary
justiciary
kurdistan labor pary
labor secretary
lapidary
learner's dictionary
leary
legionary
lending library
letters testamentary
library
little dictionary
luminary
machine readable dictionary
maiden blue-eyed mary
mandatary
marsh rosemary
mary
maxillary
meadow clary
mercenary
mid-february
mid-january
military
millenary
minister plenipotentiary
missionary
modal auxiliary
mortuary
nag hammadi library
navy secretary
necessary
nectary
notary
obituary
octonary
official emissary
open primary
ordinary
ossuary
ostiary
outer boundary
ovary
oxford english dictionary
paramilitary
peary
peccary
penitentiary
pensionary
pessary
petchary
pink fritillary
piscary
pituitary
plenipotentiary
pocket dictionary
posterior pituitary
prebendary
preliminary
primary
program library
proprietary
public library
quandary
quatercentenary
quaternary
quincentenary
reactionary
reliquary
republic of hungary
revolutionary
rice-grain fritillary
robert e. peary
robert edwin peary
robert peary
rosary
rosemary
rotary
salary
sanctuary
scapulary
scarlet fritillary
school dictionary
secondary
secretary
sectary
semicentenary
seminary
septenary
silver wedding anniversary
sir edmund hillary
sir edmund percival hillary
snake's head fritillary
social secretary
solemnity of mary
solitary
state boundary
statuary
stipendiary
subroutine library
subsidiary
summary
supernumerary
syllabary
tartary
tatary
temporary
tercentenary
ternary
tertiary
tim leary
timothy francis leary
timothy leary
topiary
transportation secretary
treasury secretary
tributary
typhoid mary
unabridged dictionary
undersecretary
usufructuary
vagary
veterinary
virgin mary
virginia serpentary
visionary
vocabulary
volary
voluntary
voluptuary
votary
war secretary
wedding anniversary
white-lipped peccary
white fritillary
wild clary
wild rosemary
william and mary



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Wikipedia - A Tale of Legendary Libido -- 2008 film by Shin Han-sol
Wikipedia - A Tale of Two Kitchens -- 2019 documentary film
Wikipedia - AT&T Mobility -- Subsidiary of AT&T that provides wireless services
Wikipedia - Atanasio Girardot -- Colombian revolutionary
Wikipedia - Atari, Inc. (Atari, SA subsidiary)
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Wikipedia - ATCO Field -- Soccer stadium near Calgary, Alberta, Canada
Wikipedia - A Temporary Gentleman -- 1920 film
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Wikipedia - A Temporary Vagabond -- 1920 film
Wikipedia - Athenian military
Wikipedia - Athenian School -- Private secondary school in Danville, California
Wikipedia - Athirne -- Legendary Irish poet
Wikipedia - Athy Priory -- Friary in Athy, Ireland
Wikipedia - A Time for Burning -- 1966 documentary film
Wikipedia - Atlanta campaign -- Military campaign during the American Civil War
Wikipedia - Atlanta-Fulton Public Library System -- Library system for the city of Atlanta and Fulton County, Georgia
Wikipedia - Atlantic canary -- Species of bird
Wikipedia - Atlantic Hall -- Secondary school in Epe, Nigeria
Wikipedia - Atlantic raid of June 1796 -- Campaign in the French Revolutionary Wars
Wikipedia - Atlantic Veterinary College -- Public veterinary school at University of Prince Edward Island, Canada
Wikipedia - Atlantis 35th Anniversary Show -- Mexican professional wrestling supercard show
Wikipedia - Atlantis of the Sands -- Legendary lost city in the Arabian desert
Wikipedia - Atmaram Sadashiv Jayakar -- Indian naturalist, military physician and surgeon (1844-1911)
Wikipedia - Atmospheric electricity -- Electricity in planetary atmospheres
Wikipedia - Atmospheric escape -- Loss of planetary atmospheric gases to outer space
Wikipedia - A Touch of Home: The Vietnam War's Red Cross Girls -- 2007 American documentary film
Wikipedia - Attack aircraft -- Tactical military aircraft that have a primary role of attacking targets on the ground or sea
Wikipedia - Attack helicopter -- Military helicopter with the primary role of attacking targets on the ground
Wikipedia - Attack of Life: The Bang Tango Movie -- 2015 American documentary film by Drew Fortier
Wikipedia - At the Stroke of the Angelus -- 1915 silent short starring Charles Clary
Wikipedia - Attiqur Rahman -- Pakistani general and military governor
Wikipedia - Attius Tullius -- 5th-century BC politician and military leader
Wikipedia - Attorney General of Maryland -- Attorney general for Maryland, U.S.
Wikipedia - Aubrey Watzek Library -- Library at Lewis and Clark College, Portland, Oregon
Wikipedia - Auburn Theological Seminary
Wikipedia - Audi Arena -- Arena in Hungary
Wikipedia - Audi -- Automotive manufacturing subsidiary of Volkswagen Group
Wikipedia - Audrey Assad -- American singer-songwriter and contemporary Christian music artist.
Wikipedia - Audrey Cleary -- American politician
Wikipedia - Audrey Donnithorne -- British-Chinese political economist and missionary
Wikipedia - Augmented reality -- View of the real world with computer-generated supplementary features
Wikipedia - Auguste de Keralio -- French military and nobleman
Wikipedia - Auguste-Simeon Colas -- French missionary and bishop
Wikipedia - Augustin Alexandre Darthe -- French revolutionary
Wikipedia - Augustine Creek (Delaware Bay tributary) -- Stream in Delaware, USA
Wikipedia - Augustine of Canterbury -- Missionary, Archbishop of Canterbury, and saint
Wikipedia - Augustineum Secondary School -- High school in Windhoek, Namibia
Wikipedia - Augustissimae Virginis Mariae -- 1897 encyclical on the Rosary Sodality
Wikipedia - August Karl Reischauer -- American Presbyterian missionary
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Wikipedia - Aulus Marius Celsus -- 1st century Roman senator, military officer and governor
Wikipedia - AuM-CM-0r the Deep-Minded (M-CM-^Mvarsdottir) -- Legendary Norse princess
Wikipedia - Auna (missionary) -- Tahitian missionary
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Wikipedia - Auster AOP.9 -- British military observation aircraft
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Wikipedia - Australian Air Force Cadets -- Youth military organisation of the Royal Australian Air Force
Wikipedia - Australian Anarchist Centenary Celebrations
Wikipedia - Australian Army Cadets -- Youth military organisatio of the Australian Army
Wikipedia - Australian Army -- Australia's military land force
Wikipedia - Australian Book Industry Awards -- Annual publishers' and literary awards held by the Australian Publishers Association
Wikipedia - Australian Book Review -- Literary magazine
Wikipedia - Australian Broadcasting Corporation -- Australia's primary publicly owned broadcasting corporation
Wikipedia - Australian Defence Force -- National military force of Australia
Wikipedia - Australian Dictionary of Biography
Wikipedia - Australian English vocabulary -- Major variety of the English language spoken throughout Australia
Wikipedia - Australian Library and Information Association -- Peak professional organisation for the Australian library and information services sector
Wikipedia - Australian Naval and Military Expeditionary Force -- Australian Army and naval expeditionary force during World War I
Wikipedia - Australian Navy Cadets -- Youth military organisation of the Royal Australian Navy
Wikipedia - Australian Oxford Dictionary
Wikipedia - Australian plainhead -- Breed of domestic canary
Wikipedia - Australians in Italy -- Australian individuals who travel to Italy on a permanent or/and temporary basis
Wikipedia - Austria-Hungary
Wikipedia - Austrian Air Force -- Air warfare branch of Austria's military
Wikipedia - Austrian Armed Forces -- Combined military forces of the Republic of Austria
Wikipedia - Austrian Legion -- Paramilitary organization
Wikipedia - Austro-Hungarian Compromise of 1867 -- Establishment of Austria-Hungary
Wikipedia - Austro-Hungarian rule in Bosnia and Herzegovina -- 1878-1918 period of rule over Bosnia and Herzegovina by Austria-Hungary
Wikipedia - Austro-Hungary
Wikipedia - Autaritus -- 3rd-century BCE Gallic chieftain and mercenary
Wikipedia - Authorization for Use of Military Force Against Iraq Resolution of 2002 -- Joint resolution of the United States House of Representatives and Senate
Wikipedia - Authorization for Use of Military Force Against Terrorists
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Wikipedia - Autism Is a World -- A 2004 documentary which uncritically portrays a discredited communication technique
Wikipedia - Autobiografiction -- Literary genre, a blend of autobiography and fiction
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Wikipedia - Auxiliary label -- Warning or information added to prescription package
Wikipedia - Auxiliary memory
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Wikipedia - Auxiliary police -- Part-time reserve police
Wikipedia - Auxiliary power unit
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Wikipedia - Auxiliary verbs
Wikipedia - Auxiliary verb
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Wikipedia - Avalon -- Legendary island featured in the Arthurian legend
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Wikipedia - Aviary (image editor)
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Wikipedia - A Vindication of the Rights of Men -- Book by Mary Wollstonecraft
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Wikipedia - Avocado sauce -- Sauce prepared using avocado as a primary ingredient
Wikipedia - Avondale Elementary School District -- School district in Arizona
Wikipedia - Avre (Somme) -- River in France, tributary of the Somme
Wikipedia - Avro Anson Memorial -- Australian military memorial
Wikipedia - Avro Anson -- 1935 multi-role military aircraft family by Avro
Wikipedia - Avrodh: The Siege Within -- Indian military drama web-television series
Wikipedia - A v Secretary of State for the Home Department -- UK human rights case
Wikipedia - Awadhi language -- Indo-Aryan language spoken in India
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Wikipedia - Axillary bud
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Wikipedia - Axis occupation of Greece -- Military occupation
Wikipedia - A yen -- Military currency used after World War II
Wikipedia - Ayodhya (legendary city)
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Wikipedia - Ayyam-i-Ha -- Intercalary days in the BahaM-JM-
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Wikipedia - Azarethes -- Sassanid Persian military commander
Wikipedia - Azerbaijani Armed Forces -- Military forces of Azerbaijan
Wikipedia - Azerbaijani Army 100th anniversary medal -- Award of the Azerbaijani Armed Forces
Wikipedia - Azerbaijani Navy -- naval warfare branch of Azerbaijan's military forces
Wikipedia - Aztec cuisine -- Culinary traditions in the Aztec Empire
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Wikipedia - Baby of the House -- Youngest member of a parliamentary house
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Wikipedia - Bachelor of Library Science
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Wikipedia - BA CityFlyer -- Subsidiary airline of British Airways
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Wikipedia - Back Creek (Haw River tributary) -- Stream in North Carolina, USA
Wikipedia - Back River (Maryland) -- River in Maryland, United States
Wikipedia - Ba CM-aM-;M-%t -- Vietnamese military leader
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Wikipedia - Bacteria -- Domain of prokaryotes
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Wikipedia - Baden State Library -- Library in Germany
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Wikipedia - Badluram ka Badan -- Indian military regimental song
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Wikipedia - Baen Free Library
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Wikipedia - Baker Street robbery -- Burglary of the safety deposit boxes in London in 1971
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Wikipedia - Balanced ternary floating point
Wikipedia - Balanced ternary
Wikipedia - Balance of trade -- Difference between the monetary value of exports and imports
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Wikipedia - Balazs Lengyel (critic) -- Hungarian literary critic
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Wikipedia - Baldwin Gallery -- Contemporary Art Gallery in Aspen, Colorado, USA
Wikipedia - Baldwin Middle-Senior High School -- A public secondary school in Baldwin, Florida (USA)
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Wikipedia - Baltimore, Maryland
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Wikipedia - Baltimore-Washington Parkway -- Highway in Maryland, United States
Wikipedia - Bamberg State Library
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Wikipedia - Bamsi Beyrek -- Legendary hero
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Wikipedia - Bancroft Library
Wikipedia - Banda del Matese -- 1870s Italian insurrectionary group
Wikipedia - Banded iron formation -- Distinctive layered units of iron-rich sedimentary rock that are almost always of Precambrian age
Wikipedia - Bandeira River (Chopim River tributary) -- River in Brazil
Wikipedia - Bandeira River (Piquiri River tributary) -- River in Brazil
Wikipedia - Band of the Brigade of Gurkhas -- British military band
Wikipedia - Band of the Dzerzhinsky Division -- Military band unit of the Russian Armed Forces
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Wikipedia - Banke 2 (constituency) -- A parliamentary constituency in Nepal
Wikipedia - Banke 3 (constituency) -- A parliamentary constituency in Nepal
Wikipedia - Bank statement -- Summary of financial transactions
Wikipedia - Bannanje Govindacharya -- Indian scholar
Wikipedia - Banneville-la-Campagne War Cemetery -- Military cemetery in Normandy
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Wikipedia - Bantam (military) -- In British Army soldier of below 160 cm
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Wikipedia - Bapst Library -- Academic library in Boston
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Wikipedia - Baptist Girls College -- Secondary school in Abeokuta, Ogun State, Nigeria
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Wikipedia - Barabas -- Place in Hungary
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Wikipedia - Baradla cave -- Cave system in Hungary and Slovakia
Wikipedia - Baraka (film) -- 1992 documentary directed by Ron Fricke
Wikipedia - Baranagore Ramakrishna Mission Ashrama High School -- Senior secondary boys' school in West Bengal, India
Wikipedia - Baranya County -- County of Hungary
Wikipedia - Bara, TrebiM-EM-!ov District -- Village inM-BM- TrebiM-EM-!ov District, Hungary
Wikipedia - Barbara Benary -- American musician
Wikipedia - Barbara Cohen (scientist) -- American planetary scientist
Wikipedia - Barbara de Alencar -- Brazilian anti-monarchist revolutionary
Wikipedia - Barbara Everett -- British academic and literary critic
Wikipedia - Barbara Herrnstein Smith -- American literary critic and theorist
Wikipedia - Barbara Hillary (adventurer) -- American adventurer
Wikipedia - Barbara Jefferis Award -- Australian literary award
Wikipedia - Barbara Mikulski -- American politician from Maryland
Wikipedia - Barbara Ramsden Award -- Australian literary award
Wikipedia - Barbara Rosemary Grant
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Wikipedia - Barbary Coast, San Francisco -- Red-light district in San Francisco (1849-1917)
Wikipedia - Barbary Coast -- Coastal region of North Africa inhabited by Berber people
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Wikipedia - Barbary lion -- Extinct lion population in North Africa
Wikipedia - Barbary partridge -- Species of bird
Wikipedia - Barbary pirates -- Pirates based in North Africa
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Wikipedia - Barbary Slave Trade
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Wikipedia - Bardiya 2 (constituency) -- A parliamentary constituency in Nepal
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Wikipedia - Barkers Branch (Lanes Creek tributary) -- Stream in North Carolina, USA
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Wikipedia - Barnes Creek (Uwharrie River tributary) -- Stream in North Carolina, USA
Wikipedia - Barnsley East (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom (2010 onwards)
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Wikipedia - Barrage Balloon Organisations of the Royal Auxiliary Air Force -- List of Balloon Organisations
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Wikipedia - Barycentric coordinates (mathematics)
Wikipedia - Barycentric coordinate system -- Coordinate system that is defined by points instead of vectors
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Wikipedia - Barylaus -- Genus of beetles
Wikipedia - Barynotus -- Genus of beetles
Wikipedia - Baryogenesis -- Hypothesized processes that could produce baryonic asymmetry, favoring matter (baryons) over antimatter (antibaryons)
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Wikipedia - Baryon asymmetry -- Abundance of matter (baryons) and lack of antimatter (antibaryons) in our Observable Universe
Wikipedia - Baryonic matter
Wikipedia - Baryons
Wikipedia - Baryon -- Hadron (subatomic particle) that is composed of three quarks
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Wikipedia - Barysomus -- Genus of beetles
Wikipedia - Baryssiniella -- Genus of beetles
Wikipedia - Baryssinus -- Genus of beetles
Wikipedia - Barytheriidae -- Extinct family of proboscideans
Wikipedia - Bascinet -- Medieval European open-faced military helmet
Wikipedia - Base32 -- Binary-to-text encoding scheme using 32 symbols
Wikipedia - Base Class Library
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Wikipedia - Basement (geology) -- Metamorphic or igneous rocks below a sedimentary platform or cover
Wikipedia - Basement high -- A portion of the basement in a sedimentary basin that is higher than its surroundings
Wikipedia - Basij -- Iranian paramilitary volunteer militia
Wikipedia - Basilica of St. Mary Major
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Wikipedia - Basil the Younger -- Byzantine Greek holy man and visionary
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Wikipedia - Basket of deplorables -- Hillary Clinton campaign speech phrase
Wikipedia - Basque Culinary World Prize -- Global culinary award by Basque Government
Wikipedia - Bassetlaw (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom, 1885 onwards
Wikipedia - Bastion Promenade -- a promenade in the Castle Quarter in the 1st District of Budapest, capital of Hungary
Wikipedia - Basumatary -- Indian Boro language surname
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Wikipedia - Batorliget -- Place in Hungary
Wikipedia - Battalion -- Military unit size designation
Wikipedia - Battersea (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom
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Wikipedia - Battle of Blue Licks -- Battle in the American Revolutionary War
Wikipedia - Battle of Bound Brook -- Battle of the American Revolutionary War
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Wikipedia - Battle of Bunker Hill -- Battle of the American Revolutionary War
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Wikipedia - Battle of Cowpens -- 1781 battle during the American Revolutionary War
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Wikipedia - Battle of Ilipa -- Scipio AfricanusM-bM-^@M-^Ys most brilliant victory in his military career during the Second Punic War
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Wikipedia - Battle of La Plata -- Military action during the Cuban revolution
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Wikipedia - Battle of Leptis Parva -- Battle of 238 BC during the Mercenary War
Wikipedia - Battle of Ligny -- The last victory of the military career of Napoleon Bonaparte
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Wikipedia - Battle of Lyuban -- Military operation
Wikipedia - Battle of Machias -- First naval engagement of the American Revolutionary War
Wikipedia - Battle of Masaka -- a battle fought in February 1979 during the Uganda-Tanzania War
Wikipedia - Battle of Menotomy -- Early battle of the American Revolutionary War
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Wikipedia - Blanche River (Becancour River tributary) -- River in Centre-du-Quebec, Quebec (Canada)
Wikipedia - Blanche River (Bourbon River tributary) -- River in Centre-du-Quebec, Quebec (Canada)
Wikipedia - Blanche River (Bulstrode River tributary) -- River in Centre-du-Quebec, Quebec (Canada)
Wikipedia - Blanche River (Felton River tributary) -- River in Estrie, Quebec (Canada)
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Wikipedia - Blanquism -- Political revolutionary ideology
Wikipedia - Blanton Winship -- 19th and 20th-century American military lawyer and veteran
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Wikipedia - Blockly -- JavaScript library
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Wikipedia - Blogcast -- Soft redirect to Wiktionary
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Wikipedia - Board finger -- Wiktionary redirect
Wikipedia - Board of Intermediate and Secondary Education, Faisalabad -- Examination board in Faisalabad, Punjab
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Wikipedia - Brahmacarya
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Wikipedia - Caedmon College -- Secondary school in Whitby, England
Wikipedia - Caesium standard -- Primary frequency standard
Wikipedia - Caesius Nasica -- 1st century AD Roman military officer
Wikipedia - Cairn Newton-Evans -- Welsh volunteer police officer (Special Constabulary)
Wikipedia - Caitlin Cary -- American musician
Wikipedia - Cajeme -- Yaqui military leader in Mexico
Wikipedia - Caladbolg -- Legendary sword of Fergus mac Roich
Wikipedia - Calamus caryotoides -- Species of palm known as fishtail lawyer cane
Wikipedia - Calasanctius College -- Co-educational secondary school, County Galway
Wikipedia - Calcado River (Jacaranda River tributary) -- River in Espirito Santo, Brazil
Wikipedia - Caleb Brewster -- American Revolutionary War spy
Wikipedia - Caleb Carr -- American military historian and author
Wikipedia - Caleb Frostman -- 21st century American politician, Secretary of the Wisconsin Department of Workforce Development
Wikipedia - Calgary-Acadia -- Provincial electoral district in Alberta
Wikipedia - Calgary Awards -- Meant to celebrate contributions done to the community by Calgarians
Wikipedia - Calgary-Beddington -- Provincial electoral district in Alberta
Wikipedia - Calgary-Bow -- Provincial electoral district in Alberta
Wikipedia - Calgary-Buffalo -- Provincial electoral district in Alberta
Wikipedia - Calgary, Canada
Wikipedia - Calgary Centre-North -- Federal electoral district in Alberta
Wikipedia - Calgary-Cross -- Provincial electoral district in Alberta
Wikipedia - Calgary French and International School -- Private comprehensive French immersion day school in Alberta, Canada
Wikipedia - Calgary-Hawkwood -- Defunct provincial electoral district in Alberta
Wikipedia - Calgary Herald -- Newspaper in Calgary, Alberta, Canada
Wikipedia - Calgary Hitmen -- Canadian junior ice hockey team
Wikipedia - Calgary International Airport -- Airport in Alberta, Canada
Wikipedia - Calgary Internet Exchange
Wikipedia - Calgary-Mackay-Nose Hill -- Defunct provincial electoral district in Alberta
Wikipedia - Calgary Nose Hill -- federal electoral district in Alberta, Canada
Wikipedia - Calgary Pride -- Annual LGBT event in Calgary, Alberta
Wikipedia - Calgary (provincial electoral district) -- Defunct provincial electoral district in Alberta
Wikipedia - Calgary Public Library
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Wikipedia - Calgary Stampede -- Annual rodeo, exhibition, and festival in Calgary, Canada
Wikipedia - Calgary
Wikipedia - California Bureau of Private Postsecondary and Vocational Education
Wikipedia - California Community Colleges -- Postsecondary education system in California, United States
Wikipedia - California Digital Library
Wikipedia - California Library Association -- Professional association for librarians in California
Wikipedia - California State Library -- State library of California, United States
Wikipedia - Calista V. Luther -- American missionary
Wikipedia - Calling Occupants of Interplanetary Craft -- 1976 single by Klaatu
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Wikipedia - Call of Duty Endowment -- Military veterans support organization
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Wikipedia - Calvary Baptist Church (Manhattan) -- Church in Manhattan, New York
Wikipedia - Calvary Baptist Theological Seminary -- Former Baptist evangelical seminary located in Lansdale, Pennsylvania
Wikipedia - Calvary Cemetery (Los Angeles) -- Cemetery located in California, USA
Wikipedia - Calvary Cemetery (St. Louis) -- Roman Catholic cemetery located in St. Louis, Missouri
Wikipedia - Calvary Chapel Bible College -- Christian college in Murrieta, California, United States
Wikipedia - Calvary of Hendrik van Rijn -- 14th c. panel painting
Wikipedia - Calvary Radio Network -- American Christian radio network
Wikipedia - Calvary (sculpture)
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Wikipedia - Calvary-St. George's Parish -- Church building in New York City
Wikipedia - Calvary University -- Christian university in Kansas City, Missouri
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Wikipedia - Calvert County, Maryland -- County in Maryland, US
Wikipedia - Calvin Coolidge Presidential Library and Museum -- Presidential library and museum for U.S. President Calvin Coolidge, located in Northampton, Massachusetts
Wikipedia - Cambes-en-Plaine War Cemetery -- Military cemetery in Normandy
Wikipedia - Cambodian Freedom Fighters -- Anti-communist political and paramilitary organization
Wikipedia - Camboglanna -- Roman auxiliary troop fort in the north west of England
Wikipedia - Cambria Heights Academy -- Secondary school in Queens, New York, United States
Wikipedia - Cambrian Quarterly Magazine and Celtic Repertory -- Welsh literary periodical (1829-1833)
Wikipedia - Cambridge Advanced Learner's Dictionary
Wikipedia - Cambridge Dictionary of Philosophy
Wikipedia - Cambridge Dictionary
Wikipedia - Cambridge Digital Library
Wikipedia - Cambridge English Dictionary
Wikipedia - Cambridge High School, New Zealand -- State co-ed secondary (year 9-13) school in New Zealand
Wikipedia - Cambridge Military Hospital -- Former hospital in England
Wikipedia - Cambridge movement (civil rights) -- American social movement in Dorchester County, Maryland
Wikipedia - Cambridge Public Library
Wikipedia - Cambridge University Library -- Main research and legal deposit library of the University of Cambridge
Wikipedia - CaM-CM-1ada del Oro -- Primary watershed channel in the valley of Tucson, Arizona, USA
Wikipedia - Camden County High School (Georgia) -- Secondary school in Kingsland, Georgia, US
Wikipedia - Camden Yards Sports Complex -- Sports facility in Baltimore, Maryland, U.S.
Wikipedia - Cameroon Air Force -- Air warfare branch of Cameroon's military
Wikipedia - Camille Bulcke -- Jesuit missionary
Wikipedia - Camille of the Barbary Coast -- 1925 film
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Wikipedia - Camilo Ortega -- Nicaraguan revolutionary
Wikipedia - Campaign history of the Roman military
Wikipedia - Campaign of Danture -- Portuguese military campaign against the Kingdom of Kandy
Wikipedia - Campaign of the Carolinas -- Military campaign during the American Civil War
Wikipedia - Campaigns of 1792 in the French Revolutionary Wars
Wikipedia - Campaigns of 1793 in the French Revolutionary Wars
Wikipedia - Campaigns of 1794 in the French Revolutionary Wars
Wikipedia - Campaigns of 1795 in the French Revolutionary Wars
Wikipedia - Campaigns of 1796 in the French Revolutionary Wars
Wikipedia - Campaigns of 1797 in the French Revolutionary Wars
Wikipedia - Campaigns of 1798 in the French Revolutionary Wars
Wikipedia - Campaigns of 1799 in the French Revolutionary Wars
Wikipedia - Campaigns of 1800 in the French Revolutionary Wars
Wikipedia - Campaigns of 1801 in the French Revolutionary Wars
Wikipedia - Campamento Santiago -- Military training installation in Salinas, Puerto Rico
Wikipedia - Camp Baharia -- U.S. military installation outside of Fallujah, Iraq
Wikipedia - Campbell Creek (Pine Creek tributary) -- River in Warren County, Pennsylvania
Wikipedia - Camp Branch (Rocky River tributary) -- Stream in North Carolina, USA
Wikipedia - Camp Branch (Swannanoa River tributary) -- Stream in North Carolina, USA
Wikipedia - Camp Gary -- Former US military installation in Caldwell County, TX
Wikipedia - Camp Holland -- Temporary Dutch military base on the outskirts of Tarinkot
Wikipedia - Campion Anglo-Indian Higher Secondary School
Wikipedia - Camp Kilmer -- U.S. military facility in New Jersey
Wikipedia - Camp Las Casas -- US military installation established in Santurce, Puerto Rico
Wikipedia - Camp Lockett -- Former United States Army military post
Wikipedia - Camp McGarry -- | US military camp in Nevada
Wikipedia - Campo Entrincheirado -- Military defence for Lisbon, Portugal
Wikipedia - Campo Giro -- Pistol, saw service in the Spanish military
Wikipedia - Camp Peary -- American military base
Wikipedia - Camp Rhino -- Defunct U.S. military base
Wikipedia - Canada Land Inventory -- Multi-disciplinary land inventory of rural Canada
Wikipedia - Canadian Archaeological Association -- Primary archaeological association of Canada
Wikipedia - Canadian Armed Forces Tattoo 1967 -- Traveling military exhibition in Canada in 1967
Wikipedia - Canadian Armed Forces -- Combined military forces of Canada
Wikipedia - Canadian Centenary Series -- Canadian history series
Wikipedia - Canadian cuisine -- Culinary traditions of Canada
Wikipedia - Canadian Forces College -- Senior military college Canada
Wikipedia - Canadian Library Association -- Disbanded Canadian library organization
Wikipedia - Canadian NORAD Region Forward Operating Location Rankin Inlet -- Canadian military installation
Wikipedia - Canadian Oxford Dictionary -- Canadian English dictionary
Wikipedia - Canadian Senators Group -- Parliamentary group in the Senate of Canada
Wikipedia - Canadian Tire Financial Services -- Financial services subsidiary of the Canadian Tire retail chain
Wikipedia - Canalicular adenoma -- Benign salivary gland tumor
Wikipedia - Canal Place -- State park in Cumberland, Maryland
Wikipedia - Canary Conn -- American entertainer and author
Wikipedia - Canary Current -- A wind-driven surface current that is part of the North Atlantic Gyre
Wikipedia - Canary flyrobin -- Species of songbird native to New Guinea
Wikipedia - Canary Islanders -- Ethnic group indigenous to the Canary Islands
Wikipedia - Canary Islands oystercatcher -- Species of bird
Wikipedia - Canary Islands quail -- Extinct species of bird
Wikipedia - Canary Islands
Wikipedia - Canary Season -- 1993 film
Wikipedia - Canary trap -- Method for exposing an information leak
Wikipedia - Canary Wharf DLR station -- Docklands Light Railway station
Wikipedia - Canary Wharf tube station -- London Underground station
Wikipedia - Canary Wharf -- Major business and financial district located in Tower Hamlets, London, England
Wikipedia - Canary -- Disambiguation page
Wikipedia - Canberra Deep Space Communication Complex -- Interplanetary radio communication station
Wikipedia - Cancer (film) -- 2015 American documentary film
Wikipedia - Candida Donadio -- American literary agent
Wikipedia - Candy Creek (Haw River tributary) -- Stream in North Carolina, USA
Wikipedia - Cane Creek (Haw River tributary, left bank) -- Stream in North Carolina, USA
Wikipedia - Cane Creek (Haw River tributary, right bank) -- Stream in North Carolina, USA
Wikipedia - Cane Toads: The Conquest -- 2010 documentary film by Mark Lewis
Wikipedia - Cannabis in Hungary -- Use of cannabis in Hungary
Wikipedia - Cannock Chase (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom, 1997 onwards
Wikipedia - Cannupa Hanska Luger -- multi-disciplinary artist
Wikipedia - Canonical coronation -- Catholic ceremonial crowning of an image of Mary or Jesus
Wikipedia - Canon penitentiary
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Wikipedia - Cantell School -- Secondary school in Southampton, England
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Wikipedia - Can You Dig This -- 2015 United States documentary film
Wikipedia - Cao Yu (artist) -- Chinese contemporary artist
Wikipedia - Cape Town High School -- English medium secondary school in central Cape Town
Wikipedia - Cape -- Sleeveless outer garment of varying lengths, sometimes attached to a coat
Wikipedia - Capillary action -- Ability of a liquid to flow in narrow spaces
Wikipedia - Capillary electrophoresis -- Method of separating chemical or biological samples
Wikipedia - Capillary fringe -- The subsurface layer in which groundwater seeps up from a water table by capillary action
Wikipedia - Capillary number -- Ratio of viscous drag forces to surface tension in fluids
Wikipedia - Capillary wave -- Wave on the surface of a fluid, dominated by surface tension
Wikipedia - Capillary -- Smallest type of blood vessel
Wikipedia - Capital Beltway -- Highway in Washington, D.C. metropolitan areas of Maryland and Virginia
Wikipedia - Capital Centre (Landover, Maryland) -- Demolished arena in Landover, Maryland
Wikipedia - Capital city -- Primary governing city of a top-level (country) or first-level subdivision (country, state, province, etc) political entity
Wikipedia - Capital Gazette shooting -- Mass shooting in Annapolis, Maryland, United States
Wikipedia - Capitalism: A Love Story -- 2009 documentary film by Michael Moore
Wikipedia - Capitalization of Internet -- Varying conventions on capitalizing word
Wikipedia - Capital punishment in Maryland -- Abolished in 2013
Wikipedia - Capita Property and Infrastructure -- UK multidisciplinary consultancy firm
Wikipedia - Capitol Hill Library -- Library in Portland Oregon
Wikipedia - Capitulary of Ver -- 9th century Frankish administrative instrument
Wikipedia - Capitulation of Saldanha Bay -- Surrender in 1796 to the British Royal Navy of a Dutch expeditionary force sent to recapture the Dutch Cape Colony
Wikipedia - Caproni Ca.309 -- Italian reconnaissance and military transport aircraft
Wikipedia - Capsaspora -- Single-celled eukaryote genus
Wikipedia - Captaincies of the Spanish Empire -- Military and administrative divisions in colonial Spanish America and the Spanish Philippines
Wikipedia - Captain general -- Military grade
Wikipedia - Captain January (1924 film) -- 1924 film by Edward F. Cline
Wikipedia - Captain January (1936 film) -- 1936 film by David Butler
Wikipedia - Captain (United States O-3) -- Military rank of the United States
Wikipedia - Captured by Grace -- 2015 American documentary
Wikipedia - Capture of Fort Ticonderoga -- Battle during the American Revolutionary War on May 10, 1775
Wikipedia - Capture of Fort William and Mary -- Battle during the American Revolutionary War on December 14, 1774
Wikipedia - Capture of Klisura Pass -- January 1941 battle in Albania
Wikipedia - Capture of Montserrat -- 1782 French naval expedition against the British during the American Revolutionary War
Wikipedia - Capture of Saumur -- Military investment during the Huguenot rebellions
Wikipedia - Caratheodory's existence theorem -- Statement on solutions to ordinary differential equations
Wikipedia - Caravan Radio -- Australian temporary digital radio station
Wikipedia - Caraway Creek (Uwharrie River tributary) -- Stream in North Carolina, USA
Wikipedia - Carbonate platform -- A sedimentary body with topographic relief composed of autochthonous calcareous deposits
Wikipedia - Carderock Recreation Area -- Park in Carderock, Maryland, USA
Wikipedia - Card game -- Game using playing cards as the primary device
Wikipedia - Cardiff Central Library -- Main public library in Cardiff
Wikipedia - Cardiff South and Penarth (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom, 1983 onwards
Wikipedia - Cardinal Secretary of State -- Head of the Secretariat of State of the Holy See
Wikipedia - Cardioplegia -- Intentional and temporary cessation of cardiac activity, primarily for cardiac surgery
Wikipedia - Cardiopulmonary bypass -- Technique that temporarily takes over the function of the heart and lungs during surgery
Wikipedia - Cardiopulmonary resuscitation -- Emergency procedure for cardiac arrest
Wikipedia - Cardonville Airfield -- World War II military airfield
Wikipedia - Careem -- Transport company and subsidiary of Uber
Wikipedia - Carex caryophyllea -- Species of plant
Wikipedia - Cargill Meat Solutions -- a North American meat-processing subsidiary of Cargill.
Wikipedia - Caricatures of Charles Darwin and his evolutionary theory in 19th-century England -- -- Caricatures of Charles Darwin and his evolutionary theory in 19th-century England --
Wikipedia - Carignan-Salieres Regiment -- French military unit active in New France
Wikipedia - Caritas Bianchi College of Careers -- Hong Kong post-secondary college
Wikipedia - Carl-Amery-Literaturpreis -- German literary award
Wikipedia - Carl Deal -- American documentary filmmaker and journalist
Wikipedia - Carleton CDBA -- Military rebreather by Cobham plc
Wikipedia - Carl Gustaf Emil Mannerheim -- Finnish military leader and statesman (1867-1951)
Wikipedia - Carl Hugo Hahn -- 19th-century German Lutheran missionary
Wikipedia - Carl Johan Ingman -- Swedish diplomatic secretary and spy
Wikipedia - Carl K. Becker -- American doctor and missionary
Wikipedia - Carl Marzani -- Communist activist and Italian-American political documentary filmmaker
Wikipedia - Carl-Michel Nicolas -- Haitian military officer
Wikipedia - Carlos Contreras Aponte -- Secretary of Transportation and Public Works of Puerto Rico
Wikipedia - Carlos Fernandez Gondin -- Cuban revolutionary and politician
Wikipedia - Carlos Fernando Chardon -- Former Secretary of State of Puerto Rico
Wikipedia - Carlos Luis de Urrutia -- Spanish military commander and colonial administrator
Wikipedia - Carlos Montemayor -- Mexican writer, literary critic, tenor and political analyst
Wikipedia - Carlos NuM-CM-1ez Tellez -- Nicaraguan politician and Sandinista revolutionary
Wikipedia - Carl Roosen -- Norwegian cartographer and military officer
Wikipedia - Carlton (UK Parliament constituency) -- Former UK parliamentary constituency
Wikipedia - Carl von Clausewitz -- German-Prussian soldier and military theorist
Wikipedia - CarmaM-CM-1ola Americana -- Revolutionary song
Wikipedia - Carmel Clay Public Library -- Public library in Carmel, Indiana
Wikipedia - Carmelites of Mary Immaculate
Wikipedia - Carmen Ana Culpeper -- Former Secretary of the Puerto Rico Department of the Treasury
Wikipedia - Carmen Balthrop -- American opera singer from Maryland
Wikipedia - Carmine Crocco -- Italian revolutionary
Wikipedia - Carnegie Hero Fund -- Recognize persons who perform extraordinary acts of heroism in civilian life
Wikipedia - Carnegie Library Building (Athens, Georgia) -- United States historic place
Wikipedia - Carnegie Library, Herne Hill -- Public library in the London Borough of Lambeth in Herne Hill, South London
Wikipedia - Carnegie Library
Wikipedia - Carnegie library -- Libraries built with money donated by Scottish-American businessman and philanthropist Andrew Carnegie: 2,509 Carnegie libraries were built between 1883 and 1929
Wikipedia - Carnegie Medal (literary award) -- Annual award for writing a children's book published in the U.K.
Wikipedia - Carnival of Santa Cruz de Tenerife -- Annual carnival in the Canary Islands
Wikipedia - Carnot's theorem (inradius, circumradius) -- Gives the sum of the distances from the circumcenter to the sides of an arbitrary triangle
Wikipedia - Carol Ap Rhys Pryce -- British mercenary
Wikipedia - Carol Braun Pasternack -- American literary historian
Wikipedia - Carol Graham (artist) -- Irish contemporary artist
Wikipedia - Carol I (film) -- 2009 historical documentary film
Wikipedia - Carolina Creek (Lanes Creek tributary) -- Stream in North Carolina, USA
Wikipedia - Carolina Rediviva -- Main building of the Uppsala University Library
Wikipedia - Caroline County, Maryland -- County in Maryland, US
Wikipedia - Caroline Spurgeon -- English literary critic and academic
Wikipedia - Caroline Suh -- Korean-American documentary director and producer
Wikipedia - Carolyn Mary Kleefeld
Wikipedia - Carolyn Porco -- American planetary scientist
Wikipedia - Carrick Davins GAA -- Gaelic games club in County Tipperary, Ireland
Wikipedia - Carrie Anderson -- American planetary scientist
Wikipedia - Carrie Farnsworth Fowle -- American missionary
Wikipedia - Carrier-based aircraft -- Military aircraft designed specifically for operations from aircraft carriers
Wikipedia - Carrie Westlake Whitney -- First director of the Kansas City Public Library
Wikipedia - Carroll County, Maryland -- County in Maryland, US
Wikipedia - Carteret County Regiment -- American colonial military unit
Wikipedia - Cartulary -- Medieval book of charters
Wikipedia - Carwalking -- Act of walking across a stationary car
Wikipedia - Cary 14 Spectrophotometer -- UV-Vis spectrophotometer, scientific instrument
Wikipedia - Caryanda (grasshopper) -- Genus of grasshoppers
Wikipedia - Caryanda modesta -- Species of grasshopper
Wikipedia - Caryanda neoelegans -- Species of grasshopper
Wikipedia - Cary-Anne McTaggart -- Canadian curler
Wikipedia - Caryatid
Wikipedia - Cary Bates -- American comic book, animation, television and film writer
Wikipedia - Cary Cooper
Wikipedia - Cary D. Landis -- American attorney and politician
Wikipedia - Cary Douglas Pugh -- United States Judge
Wikipedia - Caryedon -- Genus of beetles
Wikipedia - Cary Elwes -- English actor and writer
Wikipedia - Cary Feldmann -- American track and field athlete
Wikipedia - Cary Grant -- English-born American actor
Wikipedia - Cary Institute of Ecosystem Studies -- Non-profit organisation in the USA
Wikipedia - Cary Karp -- Museum curator
Wikipedia - Caryl Chessman -- American criminal and writer
Wikipedia - Caryl Churchill -- British playwright
Wikipedia - Caryl Emerson -- American literary critic, slavist and translator
Wikipedia - Caryl Lewis -- Welsh novelist
Wikipedia - Caryll Houselander
Wikipedia - Caryl Lincoln -- American actress
Wikipedia - Caryll Molyneux, 3rd Viscount Molyneux -- Irish peer
Wikipedia - Caryl Nowson -- Australian scientist
Wikipedia - Caryl of the Mountains -- 1936 film by Bernard B. Ray
Wikipedia - Caryl Parker Haskins -- American scientist
Wikipedia - Caryl Rusbult
Wikipedia - Cary Moon -- American political activist
Wikipedia - Caryn Ann Harlos -- American politician and paralegal
Wikipedia - Caryn Navy -- American mathematician and computer scientist
Wikipedia - Caryn Richman -- American actress
Wikipedia - Caryn Seamount -- A seamount in the Atlantic Ocean southwest of the New England Seamounts
Wikipedia - Caryocolum albifaciella -- Species of moth
Wikipedia - Caryocolum alsinella -- Species of moth
Wikipedia - Caryocolum amaurella -- Species of moth
Wikipedia - Caryocolum arenbergeri -- Species of moth
Wikipedia - Caryocolum baischi -- Species of moth
Wikipedia - Caryocolum blandella -- Species of moth
Wikipedia - Caryocolum blandelloides -- Species of moth
Wikipedia - Caryocolum blandulella -- Species of moth
Wikipedia - Caryocolum bosalella -- Species of moth
Wikipedia - Caryocolum cassella -- Species of moth
Wikipedia - Caryocolum cauligenella -- Species of moth
Wikipedia - Caryocolum crepusculella -- Species of moth
Wikipedia - Caryocolum crypticum -- Species of moth
Wikipedia - Caryocolum dauphini -- Species of moth
Wikipedia - Caryocolum delphinatella -- Species of moth
Wikipedia - Caryocolum fibigerium -- Species of moth
Wikipedia - Caryocolum fraternella -- Species of moth
Wikipedia - Caryocolum gallagenellum -- Species of moth
Wikipedia - Caryocolum hispanicum -- Species of moth
Wikipedia - Caryocolum huebneri -- Species of moth
Wikipedia - Caryocolum interalbicella -- Species of moth
Wikipedia - Caryocolum jaspidella -- Species of moth
Wikipedia - Caryocolum junctella -- Species of moth
Wikipedia - Caryocolum klosi -- Species of moth
Wikipedia - Caryocolum kroesmanniella -- Species of moth
Wikipedia - Caryocolum laceratella -- Species of moth
Wikipedia - Caryocolum leucofasciatum -- Species of moth
Wikipedia - Caryocolum leucomelanella -- Species of moth
Wikipedia - Caryocolum leucothoracellum -- Species of moth
Wikipedia - Caryocolum marmorea -- Species of moth
Wikipedia - Caryocolum mazeli -- Species of moth
Wikipedia - Caryocolum moehringiae -- Species of moth
Wikipedia - Caryocolum mucronatella -- Species of moth
Wikipedia - Caryocolum oculatella -- Species of moth
Wikipedia - Caryocolum peregrinella -- Species of moth
Wikipedia - Caryocolum petrophila -- Species of moth
Wikipedia - Caryocolum petryi -- Species of moth
Wikipedia - Caryocolum provinciella -- Species of moth
Wikipedia - Caryocolum proxima -- Species of moth
Wikipedia - Caryocolum pullatella -- Species of moth
Wikipedia - Caryocolum repentis -- Species of moth
Wikipedia - Caryocolum saginella -- Species of moth
Wikipedia - Caryocolum schleichi -- Species of moth
Wikipedia - Caryocolum siculum -- Species of moth
Wikipedia - Caryocolum srnkai -- Species of moth
Wikipedia - Caryocolum stramentella -- Species of moth
Wikipedia - Caryocolum tischeriella -- Species of moth
Wikipedia - Caryocolum trauniella -- Species of moth
Wikipedia - Caryocolum tricolorella -- Species of moth
Wikipedia - Caryocolum vicinella -- Species of moth
Wikipedia - Caryocolum viscariella -- Species of moth
Wikipedia - Cary Odell -- American art director
Wikipedia - Caryodendron -- Genus of plants
Wikipedia - Caryomyia caryaecola -- Species of fly
Wikipedia - Caryomyia caryae -- Species of fly
Wikipedia - Caryomyia persicoides -- Species of fly
Wikipedia - Caryomyia sanguinolenta -- Species of fly
Wikipedia - Caryomyia thompsoni -- Species of fly
Wikipedia - Caryomyia tubicola -- Species of fly
Wikipedia - Caryomyia -- Genus of flies
Wikipedia - Caryophyllales -- Order of flowering plants
Wikipedia - Caryoteae -- Tribe of plants
Wikipedia - Carys Bray -- British writer
Wikipedia - Carys Cragg -- Canadian social worker and writer
Wikipedia - Carysfort Reef -- Coral reef in the Florida Keys, US
Wikipedia - Cary Sherman -- Lobbyist, executive
Wikipedia - Cary's Rebellion -- Rebellion resulting from a long-standing tension between religious and political groups in northern Carolina
Wikipedia - Cary Stayner -- American serial killer on death row
Wikipedia - Caryswood -- Historic home in Virginia, United States
Wikipedia - Cary Wolfe
Wikipedia - CASA C-201 Alcotan -- Spanish military transport aircraft
Wikipedia - Casa de las Americas Prize -- Literary award
Wikipedia - CASA de Maryland -- Organization in Maryland, United States
Wikipedia - Cascade Creek (San Anselmo Creek tributary) -- Stream in Marin County, United States of America
Wikipedia - Cascadia subduction zone -- Convergent plate boundary that stretches from northern Vancouver Island to Northern California
Wikipedia - Case of the Trotskyist Anti-Soviet Military Organization -- Purge in the Soviet Union
Wikipedia - Caserma Ederle -- Military base in Vicenza, Italy
Wikipedia - Caserne d'Artois -- Military installation in Versailles, France
Wikipedia - Cashel, County Tipperary
Wikipedia - Cashel (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom
Wikipedia - Casimir Pulaski -- Polish nobleman, general in the American Revolutionary War
Wikipedia - Casket letters -- Supposed writings by Mary, Queen of Scots
Wikipedia - Cassandra Trenary -- American ballet dancer
Wikipedia - Cassegrain antenna -- Type of parabolic antenna with a convex secondary reflector
Wikipedia - Cassien de Nantes -- Capuchin priest, missionary and martyr
Wikipedia - Cassini Grid -- Coordinate system used on British military maps
Wikipedia - Cassowary constraint solver
Wikipedia - Cassowary -- Genus of birds
Wikipedia - Castelmary -- Commune in Occitanie, France
Wikipedia - Castelnaudary -- Commune in Occitanie, France
Wikipedia - Castle Air Museum -- Military aviation museum in California
Wikipedia - Castle folk (Kingdom of Hungary) -- Medieval class of freemen
Wikipedia - Castleknock College -- Boys secondary school in Dublin, Ireland
Wikipedia - Castlelyons Friary -- Former Carmelite Priory and National Monument located in County Cork, Ireland
Wikipedia - Castle of Campo Maior -- medieval military fortification in Portugal
Wikipedia - Castries Comprehensive Secondary School -- Secondary school in Castries, Saint Lucia
Wikipedia - Catacombs of Paris -- Underground ossuary in Paris, France
Wikipedia - Catalan People's Army -- Catalan separatist paramilitary group
Wikipedia - Catastrophe (film) -- 1977 American documentary film
Wikipedia - Catch: The Hold Not Taken -- 2005 documentary film
Wikipedia - Catechin -- A type of natural phenol and antioxidant. A plant secondary metabolite
Wikipedia - Catechism -- A summary or exposition of doctrine
Wikipedia - Categories: On the Beauty of Physics -- Book by Hilary Thayer Hamann
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Wikipedia - Catena (biblical commentary)
Wikipedia - Catenary -- Plane curve formed by a hanging cable
Wikipedia - Catfish Brasil -- Documentary
Wikipedia - Catfish (film) -- 2010 documentary film
Wikipedia - Catharine Brown (Cherokee teacher) -- Cherokee missionary teacher
Wikipedia - Cathedral High School (Hamilton, Ontario) -- Canadian Catholic secondary school
Wikipedia - Cathedral of Saint Mary of the Assumption (San Francisco, California)
Wikipedia - Cathedral of Saint Mary, Pattom
Wikipedia - Cathedral of the Assumption of Blessed Virgin Mary, Strumica
Wikipedia - Catherine Mary Stewart -- Canadian actress
Wikipedia - Catherine Mulgrave -- Angolan-Jamaican Moravian educator and missionary
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Wikipedia - Catherine of Hungary, Queen of Serbia
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Wikipedia - Catholic Church in Hungary
Wikipedia - Catholic National Library
Wikipedia - Catholicon (trilingual dictionary)
Wikipedia - Catholic Young Men's National Union -- Roman Catholic voluntary organisation set up in the USA in 1875
Wikipedia - Cathy Olkin -- Planetary scientist
Wikipedia - Cathy Zeuske -- 20th century American politician, 31st State Treasurer of Wisconsin, Wisconsin Secretary of Revenue
Wikipedia - Cat's Eye Nebula -- Planetary nebula in the constellation Draco
Wikipedia - Cattle Market Street drill hall, Norwich -- Former military installation in Norwich, England
Wikipedia - Cauchy-Euler equation -- Ordinary differential equation
Wikipedia - Causerie -- Literary style of short informal essays
Wikipedia - Cautionary tale -- Tale told in folklore to warn its listener of a danger
Wikipedia - Cavalry tactics -- Military tactics involving mounted troops
Wikipedia - Cave of Achbinico -- Church and cave located in Canary Islands
Wikipedia - Cave of the Guanches -- Cave and archaeological site on the Canary Islands
Wikipedia - CBC Parliamentary Television Network -- Former Canadian satellite-cable network
Wikipedia - CBCX-FM -- Ici Musique station in Calgary
Wikipedia - CBR (AM) -- CBC Radio One station in Calgary
Wikipedia - CBR-FM -- CBC Music station in Calgary
Wikipedia - CBRT-DT -- CBC Television station in Calgary
Wikipedia - CCC Chuen Yuen College -- Secondary school in Kwai Chung, New Territories
Wikipedia - CDK (programming library)
Wikipedia - Cecil County, Maryland -- County in Maryland, United States
Wikipedia - Cecil County Public Library -- Public library in Cecil country
Wikipedia - Cecile Guilbert -- French writer and literary critic
Wikipedia - Cecil Faber Aspinall-Oglander -- British military historian
Wikipedia - Cecilia Muller -- Hungarian physician and Surgeon General of Hungary
Wikipedia - Cecilia Thackaberry -- Irish nun and missionary
Wikipedia - CECyT 2 Miguel Bernard Perales -- Secondary school of the National Polytechnic Institute
Wikipedia - Cedar Branch (Lanes Creek tributary) -- Stream in North Carolina, USA
Wikipedia - Cedar Creek (Delaware Bay tributary, Delaware) -- Stream in Delaware, USA
Wikipedia - Cedar Creek (Uwharrie River tributary) -- Stream in North Carolina, USA
Wikipedia - Cedar River (Iowa River tributary) -- 338-mile-long (544 km) river in Minnesota and Iowa
Wikipedia - Cedar Run (Pennsylvania) -- Tributary of Pine Creek
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 - Celia Mary Oakley -- British cardiologist
Wikipedia - Celia Sanchez -- Cuban revolutionary, politician, researcher, and archivist
Wikipedia - Celibacy -- State of voluntary sexual abstinence
Wikipedia - Cell nucleus -- Eukaryotic membrane-bounded organelle containing DNA
Wikipedia - Cellular evolutionary algorithm
Wikipedia - Celtic Castle on Jakob's Hill -- Iron age castle in Hungary
Wikipedia - Celtic settlement of Southeast Europe -- Military campaign by Celtic peoples in southeastern Europe
Wikipedia - Cementation (geology) -- Process of chemical precipitation bonding sedimentary grains
Wikipedia - Cengage -- Publisher and seller of print and digital information services for the academic, professional and library markets
Wikipedia - Censorship by Google -- Google's removal or omission of information from its services or those of its subsidiary companies
Wikipedia - Centaurus X-3 -- Binary star with an X-ray pulsar in the constellation Centaurus
Wikipedia - Cent (currency) -- Monetary unit in many national currencies
Wikipedia - Centenary City
Wikipedia - Centenary Medal -- Australian commemorative medal
Wikipedia - Centenary Novices' Handicap Chase -- Steeplechase horse race in Britain
Wikipedia - Centenary of National Independence Commemorative Medal -- Medal
Wikipedia - Centennial -- Celebration at the 100th anniversary of an event
Wikipedia - Center for Evolutionary Psychology
Wikipedia - Center for Veterinary Medicine -- US FDA branch that regulates animal feed and medications
Wikipedia - Center of Contemporary Architecture -- Russian cultural non-governmental organization
Wikipedia - Center of Contemporary Jewish Documentation
Wikipedia - Central Academy Senior Secondary School -- Chain of schools in India
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 bank -- Government body that manages currency and monetary policy
Wikipedia - Central Board of Secondary Education -- Organization in India
Wikipedia - Centralian Superbasin -- Sedimentary basin in Australia
Wikipedia - Central Indo-Aryan languages -- Central Indo-Aryan
Wikipedia - Central Library (Brooklyn Public Library) -- Central branch of Brooklyn Public Library and historic library building in Brooklyn, New York
Wikipedia - Central Library Cape Town -- Public library in Cape Town, South Africa
Wikipedia - Central Library, Edinburgh -- Public library in Edinburgh
Wikipedia - Central Library (Kansas City, Missouri) -- United States historic place and main library of Kansas City Public library
Wikipedia - Central Library (Portland, Oregon) -- United States historic library
Wikipedia - Central Maryland Regional Transit -- Bus system and mobility management service in Maryland, U.S.
Wikipedia - Central Military Commission (China)
Wikipedia - Central Military Commission of the Communist Party of Vietnam
Wikipedia - Central Philippine University - College of Theology -- Theological seminary at Central Philippine University
Wikipedia - Central Powers -- Military coalition in World War I
Wikipedia - Central Public Library of Serres -- Public library in Greece
Wikipedia - Central Saint Martins -- Public tertiary art school in London, England
Wikipedia - Central Virginia Regional Library -- Library system serving a part of Virginia
Wikipedia - Centre de documentation collegiale -- Library in Quebec, Canada
Wikipedia - Centre for Contemporary Cultural Studies
Wikipedia - Centre Pompidou -- Contemporary art museum in Paris, France
Wikipedia - Centriole -- An organelle in eukaryotic cells that produces cilia and organizes the mitotic spindle
Wikipedia - Centripetal force -- Complementary orthogonal force accompanying motion of object towards central fixed point, allowing object to follow curved path
Wikipedia - Centro Educativo Pavarotti -- Secondary school for children aged 12 to 16 in San Lucas Toliman, Guatemala
Wikipedia - Century Dictionary
Wikipedia - Cephas Washburn -- American missionary
Wikipedia - Cerastium aleuticum -- Species of flowering plant in the pink family Caryophyllaceae
Wikipedia - Cerastium alpinum -- Species of flowering plant in the pink family Caryophyllaceae
Wikipedia - Cerastium arvense -- Species of flowering plant in the pink family Caryophyllaceae
Wikipedia - Cerastium biebersteinii -- Species of flowering plant in the pink family Caryophyllaceae
Wikipedia - Cerastium cerastoides -- Species of flowering plant in the pink family Caryophyllaceae
Wikipedia - Cerastium diffusum -- Species of flowering plant in the pink family Caryophyllaceae
Wikipedia - Cerastium fontanum -- Species of flowering plant in the pink family Caryophyllaceae
Wikipedia - Cerastium glomeratum -- Species of flowering plant in the pink family Caryophyllaceae
Wikipedia - Cerastium nigrescens -- Species of flowering plant in the pink family Caryophyllaceae
Wikipedia - Cerastium pumilum -- Species of flowering plant in the pink family Caryophyllaceae
Wikipedia - Cerastium sventenii -- Species of flowering plant in the pink family Caryophyllaceae
Wikipedia - Cerastium tomentosum -- Species of flowering plant in the pink family Caryophyllaceae
Wikipedia - Cerastium utriense -- Species of flowering plant in the pink family Caryophyllaceae
Wikipedia - Cerastium -- Genus of flowering plants in the pink family Caryophyllaceae
Wikipedia - Ceremonial deism -- Governmental religious references and practices deemed to be mere ritual and non-religious through long customary usage
Wikipedia - Ceremonial Guard -- Ceremonial military units in the Canadian Forces
Wikipedia - Cesar Astudillo -- Peruvian military personnel
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Wikipedia - Cesar Miranda -- Secretary of Justice of Puerto Rico
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Wikipedia - Cessna T-41 Mescalero -- US built military training aircraft series developed from Cessna 172
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Wikipedia - Cezary Kuleszynski -- Polish hurdler
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Wikipedia - CFAC -- Sports radio station in Calgary
Wikipedia - CFB Calgary -- Former military base in Alberta, Canada
Wikipedia - CFB Picton -- Former Canadian military installation
Wikipedia - CFCN-DT -- CTV television station in Calgary
Wikipedia - CFEX-FM -- Radio station in Calgary
Wikipedia - CFFR -- Radio station in Calgary
Wikipedia - CFGQ-FM -- Radio station in Calgary
Wikipedia - C. Forrest Faison III -- Military officer
Wikipedia - CFVP -- Shortwave rebroadcaster of CKMX radio in Calgary, Alberta
Wikipedia - CFXJ-FM -- Urban contemporary radio station in Toronto
Wikipedia - CFXL-FM -- Radio station in Calgary
Wikipedia - CGTN Documentary -- Chinese pay television channel operated by Chinese State broadcaster China Central Television broadcasting documentaries in English language
Wikipedia - Chace Community School -- Secondary school in Forty Hill, Enfield Town, England
Wikipedia - Chadian Air Force -- Air warfare branch of Chad's military
Wikipedia - Chadian Armed Forces -- 1960-1982 combined military force in Chad
Wikipedia - Chadpai Wildlife Sanctuary -- Wildlife sanctuary in Bangladesh
Wikipedia - Chad Wolf -- De facto acting United States Secretary of Homeland Security (unlawfully serving)
Wikipedia - Chagdaryne Biambasuren -- Mongolian archer
Wikipedia - Chairman of the Joint Chiefs of Staff -- Highest ranking military officer in the United States
Wikipedia - Chairman of the NATO Military Committee
Wikipedia - Chakradhar Behera -- Revolutionary from Odisha, India
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Wikipedia - Chalk -- A soft, white, porous sedimentary rock made of calcium carbonate
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Wikipedia - Chalmette National Cemetery -- Military cemetery in Louisiana
Wikipedia - Chambers Biographical Dictionary
Wikipedia - Chambers Dictionary -- English language dictionary first published in 1872
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Wikipedia - Chanda Chaudhary -- Nepali politician
Wikipedia - Chandaka Elephant Sanctuary -- Wildlife reserve
Wikipedia - Chandan Singh Rathore -- Indian military officer
Wikipedia - Chandigarh -- Union territory and capital city of Punjab and Haryana states in northern India
Wikipedia - Chandini Chowdary -- Indian actress
Wikipedia - Chandler Field (Pennsylvania) -- Military airfield
Wikipedia - Chandpara Bani Vidhay Bithi -- Upper-level secondary school of North 24 Pgns. District in Chandpara, West Bengal
Wikipedia - Chandra Arya -- Canadian Liberal politician
Wikipedia - Chandrabhan Singh Chaudhary -- Indian politician
Wikipedia - Chandra Kanta Chaudhary -- Nepali politician
Wikipedia - Chandra Lal Chaudhary -- Nepalese politician
Wikipedia - Chandra Prakash Choudhary -- Indian politician
Wikipedia - Chandrima Bhattacharya -- Indian politician
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Wikipedia - Changthang Wildlife Sanctuary -- Protected area in Jammu and Kashmir
Wikipedia - Chapel Branch (Lewes Creek tributary) -- Stream in Delaware, USA
Wikipedia - Chapel Field Road drill hall, Norwich -- Former military installation in Norwich, England
Wikipedia - Chapman Branch Library -- public library branch in Salt Lake City, Utah, United States
Wikipedia - Chapramari Wildlife Sanctuary -- Wildlife reserve in northern West Bengal, India
Wikipedia - Char Davies -- Canadian contemporary artist
Wikipedia - Charge (heraldry) -- Heraldic motif; an ordinary, common charge or symbol
Wikipedia - Charles A. Halbert Public Library -- Library in Saint Kitts and Nevis
Wikipedia - Charles Brasch -- New Zealand poet, literary editor and arts patron
Wikipedia - Charles Cary Rumsey -- American sculptor
Wikipedia - Charles Clary -- American actor
Wikipedia - Charles County, Maryland -- County in Maryland, US
Wikipedia - Charles County Public Schools -- School system in Maryland, US
Wikipedia - Charles de Montsaulnin, Comte de Montal -- 17th century French military officer and noble
Wikipedia - Charles E. de M. Sajous -- American endocrinologist and laryngologist
Wikipedia - Charles Engola -- Ugandan politician and retired military officer
Wikipedia - Charles Erwin Wilson -- 5th US Secretary of Defense
Wikipedia - Charles E. Young Research Library
Wikipedia - Charles F. Brannan -- American politician, Secretary of Agriculture 1948-1953
Wikipedia - Charles Finch -- American author and literary critic
Wikipedia - Charles Foster (Ohio politician) -- 35th Governor of Ohio and 40th Secretary of the Treasury
Wikipedia - Charles Freer Andrews -- Christian missionary in India, close friend of Mahatma Gandhi
Wikipedia - Charles Garnier (missionary)
Wikipedia - Charles Gordon (parliamentary clerk) -- an English parliamentary clerk
Wikipedia - Charles H. Stanley -- 22nd Comptroller of Maryland (1842-1913)
Wikipedia - Charles II of Hungary
Wikipedia - Charles I of Austria -- Emperor of Austria and King of Hungary as Charles IV
Wikipedia - Charles I of Hungary
Wikipedia - Charles Joseph Marty-Laveaux -- French literary scholar
Wikipedia - Charles Lane (transcendentalist) -- English-American transcendentalist, abolitionist and voluntaryist
Wikipedia - Charles Lee (general) -- British military diplomat and general of the Continental Army during the American War of Independence
Wikipedia - Charles Louis, Hereditary Prince of Baden
Wikipedia - Charles Lutaaya -- Ugandan military officer
Wikipedia - Charles-Marie de Feletz -- French churchman, journalist and literary critic
Wikipedia - Charles Martel -- Frankish military and political leader
Wikipedia - Charles Mathias -- American politician from Maryland
Wikipedia - Charles Monteith -- British literary editor
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Wikipedia - Charles Oman -- 19th/20th-century British military historian
Wikipedia - Charles Paul de Cumont -- Belgian military officer
Wikipedia - Charles P. Cary -- American educator (1856-1943)
Wikipedia - Charles Ruas -- American author, literarary and art critic
Wikipedia - Charles Street (Baltimore) -- Highway in Maryland, US
Wikipedia - Charles Studd -- British cricketer and missionary
Wikipedia - Charles Thomas Bingham -- Irish military officer and entomologist (1848-1908)
Wikipedia - Charles Williams (cricketer, born 1800) -- English cricketer for Marylebone Cricket Club
Wikipedia - Charles William Wallace -- 19th/20th-century American literary critic
Wikipedia - Charley horse -- Painful involuntary cramp in the legs
Wikipedia - Charley Run (Allegheny River tributary) -- Waterway in Venango County, Pennsylvania
Wikipedia - Charlotte Burgis DeForest -- Missionary and president of Kobe College
Wikipedia - Charlotte Collins -- Literary translator
Wikipedia - Charlotte Coombe -- British literary translator
Wikipedia - Charlotte Crutchfield -- Maryland politician
Wikipedia - Charlotte Harbor (estuary) -- Large bay on the southwest coast of Florida
Wikipedia - Charlotte Mary Yonge bibliography -- Wikipedia bibliography
Wikipedia - Charlotte Mary Yonge -- English novelist
Wikipedia - Charlotte's Web (2006 film) -- 2006 film by Gary Winick
Wikipedia - Charlotte Zwerin -- American documentary film director and editor
Wikipedia - Charm City (film) -- Crime documentary film
Wikipedia - Charnley River-Artesian Range Wildlife Sanctuary -- Protected area in the Kimberley, Western Australia
Wikipedia - Chartered Institute of Library and Information Professionals
Wikipedia - Charyapada
Wikipedia - Charyayoga
Wikipedia - Charybdis (mountain) -- Mountain in California, United States
Wikipedia - Charybdis -- Whirlpool in the Strait of Messina named for a figure in Greek mythology
Wikipedia - Charyn Canyon -- Canyon in Kazakhstan
Wikipedia - Charytin Goyco -- Dominican actress and singer
Wikipedia - Chasing Ice -- 2012 documentary film directed by Jeff Orlowski
Wikipedia - Chasing Madoff -- 2011 documentary film directed by Jeff Prosserman
Wikipedia - Chasing the Moon (2019 film) -- Documentary series by Robert Stone on history of US space program
Wikipedia - Chater's Canny Newcassel Diary and Remembrancer 1872 -- Book by John W. Chater
Wikipedia - Chatkhil Panch Gaon Government High School -- Higher secondary school in Noakhali District, Bangladesh
Wikipedia - Chaudhary Bansi Lal Cricket Stadium -- Cricket stadium
Wikipedia - Chaudhary Charan Singh Airport -- Airport located in Lucknow, Uttar Pradesh, India
Wikipedia - Chaudhary Charan Singh College of Law -- college in Saifai, Uttar Pradesh
Wikipedia - Chaudhary Group -- Nepalese conglomerate
Wikipedia - Chaudhary Karnail Singh -- 1960 film
Wikipedia - Chaudhary Khurshid Ahmed -- Indian politician
Wikipedia - Chaudhary Laxmi Narayan Singh -- Indian politician
Wikipedia - Chaudhary Munawwar Hasan -- Indian politician
Wikipedia - Chaudhary Nisar Ali Khan -- Pakistani politician
Wikipedia - Chaudhary Rakesh Singh Chaturvedi -- Indian politician
Wikipedia - Chaudhary Ram Lubaya -- Indian politician
Wikipedia - Chaudhary Sarfraz Afzal -- Pakistani politician
Wikipedia - Chaudhary Surinder Singh -- Indian politician
Wikipedia - Chaudhary Udaybhan Singh -- Indian politician
Wikipedia - Chaudhary Zulfiqar Bhindar -- Pakistani politician
Wikipedia - Chaul End railway station -- Temporary rail stop in England
Wikipedia - Chautala ministry -- Government of Haryana, India (2000-2005)
Wikipedia - Chavismo: The Plague of the 21st Century -- 2018 documentary film directed by Gustavo Tovar Arroyo
Wikipedia - CHCD-FM -- Adult contemporary radio station in Simcoe, Ontario
Wikipedia - CHCM -- VOCM radio station in Marystown, Newfoundland and Labrador, Canada
Wikipedia - Cheboksary
Wikipedia - Checker Records -- US record label, subsidiary of Chess Records
Wikipedia - Cheese press -- Culinary device
Wikipedia - Chef de Cabinet -- Senior civil servant who acts as an aide or private secretary to a government figure
Wikipedia - Chef's Table -- 2015 Netflix documentary series
Wikipedia - Che Guevara -- Argentine Marxist revolutionary
Wikipedia - Chekhov's gun -- Dramatic principle that every element in a story must be necessary
Wikipedia - Chelmsford (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom (2010 onwards)
Wikipedia - Cheltenham Literature Festival -- Annual literary festival in Cheltenham, England
Wikipedia - Chemical Agent Resistant Coating -- Paint commonly applied to military vehicles
Wikipedia - Chemin des Canots River -- Tributary of Saguenay, Quebec, Canada
Wikipedia - Chengdu Fenghuangshan Airport -- Military air base in Chengdu, China
Wikipedia - Cheng Ran (artist) -- Chinese contemporary artist
Wikipedia - Cheng San Public Library -- Public library in Singapore
Wikipedia - Chennai Central (Lok Sabha constituency) -- One of the 39 Parliamentary Constituencies in Tamil Nadu, in India.
Wikipedia - Chen Tianhua -- 19th and 20th-century Chinese revolutionary
Wikipedia - Chen Tianzhuo -- Chinese contemporary artist
Wikipedia - Cherleria -- Genus of Caryophyllaceae plants
Wikipedia - Chernobyl liquidators -- Civil and military force sent to deal with the aftermath of the Chernobyl disaster
Wikipedia - Cherokee military history -- Military history of the Cherokee and Cherokee people
Wikipedia - Cherokee syllabary -- Writing system invented by Sequoyah to write the Cherokee language
Wikipedia - Cherry Run (Oil Creek tributary) -- Stream in Pennsylvania, USA
Wikipedia - Cherrytree Run (Oil Creek tributary) -- Stream in Pennsylvania, USA
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 - Cheryl Wall -- American literary critic
Wikipedia - Chesapeake and Ohio Canal National Historical Park -- National Historical Park located in the District of Columbia and the states of Maryland and West Virginia
Wikipedia - Chesapeake and Ohio Canal -- Canal in Washington, D.C. and Maryland, United States
Wikipedia - Chesapeake Bay Bridge -- Major dual-span bridge in the U.S. state of Maryland, spanning the Chesapeake Bay
Wikipedia - Chesapeake Bay -- An estuary in the U.S. states of Maryland and Virginia
Wikipedia - Chesapeake Beach Rail Trail -- Set of trails in Maryland and the District of Columbia
Wikipedia - Chester Beatty Library -- Archive in Dublin, Ireland
Wikipedia - Chester County Library System -- Library system in southeastern Pennsylvania, United States
Wikipedia - Chestnut Lodge -- Former hospital in Maryland, United States
Wikipedia - Chewa regiments -- Military nobility of pre-modern Ethiopia
Wikipedia - Chew Green -- Roman military installation in Northumberland, England
Wikipedia - CHFM-FM -- Radio station in Calgary
Wikipedia - C. H. Herford -- 19th/20th-century British literary scholar and critic
Wikipedia - Chhetri -- Kshatriya caste of patrilineal Khas-Aryan descent
Wikipedia - Chhotu Ram Institute of Law, Rohtak -- Law College in Haryana
Wikipedia - Chiang Kai-shek -- Chinese politician and military leader (1887-1975)
Wikipedia - Chiastic structure -- Literary technique
Wikipedia - Chicago Dental Infirmary -- First dental school in Chicago, Illinois
Wikipedia - Chicago idea -- ideology combining anarchism and revolutionary unionism
Wikipedia - Chicago Public Library -- Public library system in Chicago, United States
Wikipedia - Chicago Review of Books -- literary publication
Wikipedia - Chicago school (literary criticism)
Wikipedia - Chi Cancri -- Binary star system in the constellation Cancer
Wikipedia - Chichester (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom
Wikipedia - Chichibu 34 Kannon Sanctuary
Wikipedia - Chickamauga and Chattanooga National Military Park -- Preserved battlefields of the American Civil War in Georgia and Tennessee, United States
Wikipedia - Chickamauga Creek -- Tributary of the Tennessee River in the United States of America
Wikipedia - Chickcharney -- Legendary creature
Wikipedia - Chickenhawk (politics) -- US political term for person who supports military action but avoids personal military service
Wikipedia - Chico Army Airfield auxiliary fields -- US WWII airfields
Wikipedia - Chief (heraldry) -- Ordinary in heraldic blazon; horizontal band at the top of a coat of arms
Wikipedia - Chief Justice of New Zealand -- Head of the New Zealand judiciary
Wikipedia - Chief master sergeant -- U.S. Air Force and Space Force military rank
Wikipedia - Chief of Space Operations -- Military head of the United States Space Force
Wikipedia - Chief of Staff to the United States Secretary of State -- Supporting staff to the United States Secretary of State
Wikipedia - Chief of the Defence Staff (Nigeria) -- Highest ranking military officer of the Nigerian armed forces
Wikipedia - Chief of the General Staff (Armenia) -- Highest ranking military office of armenia military force
Wikipedia - Chief of the General Staff (Vietnam) -- Military advisor in the People's Army of Vietnam
Wikipedia - Chief of the Joint Defence Staff -- Assistance and support military officer to the Spanish Chief of the Defence Staff
Wikipedia - Chief Prosecutor of Hungary -- Government agency of Hungary
Wikipedia - Chief Secretary, Singapore -- Government position in colonial Singapore
Wikipedia - Chief warrant officer -- Military rank
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Wikipedia - Children of Mary of the Sacred Heart
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Wikipedia - Children's non-fiction literature -- Literary genre
Wikipedia - Children's Peace Literature Award -- Australian literary award
Wikipedia - Chile Fracture Zone -- A major strike slip fault and fracture zone on the Antarctic-Nazca Plate boundary
Wikipedia - Chile Rise -- An oceanic ridge at the tectonic divergent plate boundary between the Nazca and Antarctic plates
Wikipedia - Chillar -- village in Rewari district, Haryana, India
Wikipedia - Chimaji Appa -- Indian mililtary commander
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Wikipedia - China Uncensored -- Commentary program focused on China
Wikipedia - Chinese cuisine -- Culinary traditions of China
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Wikipedia - Chinese Library Classification
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Wikipedia - Chinese sexagenary cycle
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Wikipedia - Chitral Expedition -- 1895 British military expedition
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Wikipedia - CHKF-FM -- Fairchild Radio station in Calgary
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Wikipedia - Cholecystography -- Radiological procedure used to visualize the gallbladder and biliary channels
Wikipedia - Chonsa -- North Korean military rank
Wikipedia - Choptank Formation -- Fossiliferous geologic formation in Virginia and Maryland, U.S.
Wikipedia - Chopticon High School -- High school in Maryland, USA
Wikipedia - Choral Public Domain Library
Wikipedia - Chord (aeronautics) -- Imaginary straight line joining the leading and trailing edges of an aerofoil
Wikipedia - Chorus of the Chesapeake -- American men's a cappella chorus from Maryland
Wikipedia - Chowdary Satyanarayana -- Andhra politician (1908-1981)
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Wikipedia - Chrestomathy -- Collection of choice literary passages, used especially as an aid in learning a subject
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Wikipedia - Chris Simon (biologist) -- American evolutionary biologist and entomologist
Wikipedia - Christ and the Virgin Mary Interceding for Humanity -- C.1490 painting by Gherardo di Giovanni del Fora
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Wikipedia - Christiana Mary Demain Hammond -- 19thC English painter and illustrator
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Wikipedia - Constabulary
Wikipedia - Constance Barnicoat -- Secretary, interpreter, mountaineer, journalist
Wikipedia - Constance of Hungary
Wikipedia - Constand Viljoen -- South African military officer and politician
Wikipedia - Constantijn Huygens Prize -- Dutch literary award
Wikipedia - Constantinos Carydis -- Greek conductor
Wikipedia - Constant Lievens -- Belgian Jesuit priest and missionary
Wikipedia - Constitution Act, 1867 -- Primary constitutional document of Canada
Wikipedia - Constitutional bishopric -- Office of Revolutionary France
Wikipedia - Constitutional Reform Act 2005 -- Constitutional law of the United Kingdom that provided for the country's Supreme Court and changed other parts of the British judiciary
Wikipedia - Constitution of Hungary
Wikipedia - Consuetudinary (book)
Wikipedia - Contact binary (small Solar System body) -- Small Solar System body that is composed of two bodies
Wikipedia - Contardo Ferrini -- Italian Franciscan tertiary and legal scholar
Wikipedia - Contemporary A Cappella Society -- Charitable organization
Wikipedia - Contemporary African art
Wikipedia - Contemporary Amperex Technology -- Chinese lithium ion battery company
Wikipedia - Contemporary anarchism
Wikipedia - Contemporary archaeology -- Archaeological sub-discipline
Wikipedia - Contemporary architecture -- Broad range of styles of recently built structures
Wikipedia - Contemporary art in Egypt -- Egyptian art scene, videos, paintings, sculptures
Wikipedia - Contemporary art -- Art of the present time
Wikipedia - Contemporary Authors Online
Wikipedia - Contemporary Authors -- Biographical reference work published by Gale Cengage
Wikipedia - Contemporary ballet
Wikipedia - Contemporary Catholic liturgical music
Wikipedia - Contemporary Christian Music
Wikipedia - Contemporary Christian music -- Genre of modern popular music lyrically focused on matters concerned with the Christian faith
Wikipedia - Contemporary classical music -- Post-1945 period in classical music
Wikipedia - Contemporary culture of South Korea
Wikipedia - Contemporary Debates in Aesthetics and the Philosophy of Art -- 2005 book edited by Matthew Kieran
Wikipedia - Contemporary Educational Psychology
Wikipedia - Contemporary ethics
Wikipedia - Contemporary Family Therapy
Wikipedia - Contemporary fantasy
Wikipedia - Contemporary folk music
Wikipedia - Contemporary French literature
Wikipedia - Contemporary guqin players
Wikipedia - Contemporary history -- Era of history starting from 1945 up to the current age
Wikipedia - Contemporary Islamic philosophy
Wikipedia - Contemporary Latin -- Form of the Latin language used since the 19th century
Wikipedia - Contemporary literature
Wikipedia - Contemporary music
Wikipedia - Contemporary philosophy -- Current period in the history of Western philosophy
Wikipedia - Contemporary Political Theory -- Academic journal
Wikipedia - Contemporary Pragmatism
Wikipedia - Contemporary Psychoanalytic Studies
Wikipedia - Contemporary R>B
Wikipedia - Contemporary Sant Mat movement
Wikipedia - Contemporary Sociology
Wikipedia - Contemporary spirituality
Wikipedia - Contemporary Western wedding dress
Wikipedia - Contemporary
Wikipedia - Contemporary witchcraft
Wikipedia - Contemporary worship music -- Music genre
Wikipedia - Contemporary worship
Wikipedia - Context-adaptive binary arithmetic coding
Wikipedia - Continental Army -- Colonial army during the American Revolutionary War
Wikipedia - Continuity Irish Republican Army -- Irish republican paramilitary group split from the Provisional IRA in 1986
Wikipedia - Continuous-time quantum walk -- quantum random walk dictated by a time-varying unitary matrix that relies on the Hamiltonian
Wikipedia - Contourite -- type of sedimentary deposit
Wikipedia - Contrary Condor -- 1944 Donald Duck cartoon
Wikipedia - Controlled digital lending -- a digital library lending model
Wikipedia - Controlled image base -- Data pack for unclassified military digital imagery
Wikipedia - Controlled vocabulary
Wikipedia - Conus alainallaryi -- Species of sea snail
Wikipedia - Conus alexisallaryi -- Species of sea snail
Wikipedia - Conus allaryi -- Species of sea snail
Wikipedia - Conus garywilsoni -- Species of sea snail
Wikipedia - Conus rosemaryae -- Species of sea snail
Wikipedia - Convergence (evolutionary computing)
Wikipedia - Convergent boundary -- Region of active deformation between colliding tectonic plates
Wikipedia - Convolution -- Binary mathematical operation on functions
Wikipedia - Cool Spring Branch (Lanes Creek tributary) -- Stream in North Carolina, USA
Wikipedia - Co-operation (evolution) -- Evolutionary process where groups of organisms work or act together for common or mutual benefits
Wikipedia - Coordination of United Revolutionary Organizations -- United States-supported militant group
Wikipedia - Coppers (film) -- 2019 Canadian documentary film
Wikipedia - Cops (TV program) -- American reality documentary police series
Wikipedia - Coquina -- A sedimentary rock that is composed mostly of fragments of shells
Wikipedia - Coquitlam Public Library -- Public library system in British Columbia
Wikipedia - Coracao do Brasil -- 2013 documentary directed by Daniel Sola Santiago
Wikipedia - Corank -- Complementary of a rank
Wikipedia - Cordae -- |American rapper from Maryland
Wikipedia - Cordel literature -- Brazilian literary genre
Wikipedia - Coreen Mary Spellman -- American artist
Wikipedia - Core glossary
Wikipedia - Corfu incident -- 1923 Greek-Italian military crisis
Wikipedia - Corinthian Colleges -- Former large for-profit post-secondary education company
Wikipedia - Cornell University Library
Wikipedia - Cornet (rank) -- Military rank in the British cavalry
Wikipedia - Cornish Library -- Public library in Winnipeg, Canada
Wikipedia - Cornplanter Run (Oil Creek tributary) -- Stream in Pennsylvania, USA
Wikipedia - Cornstalk fiddle -- Rudimentary folk instrument fashioned from a cornstalk
Wikipedia - Corollary -- Secondary statement which can be readily deduced from a previous, more notable statement
Wikipedia - Corona (planetary geology) -- Oval feature on Venus or Miranda
Wikipedia - Coronary artery bypass surgery -- Surgical procedure to restore normal blood flow to an obstructed coronary artery
Wikipedia - Coronary artery disease -- Disease characterized by plaque building up in the arteries of the heart
Wikipedia - Coronary catheterization -- Radiography of heart and blood vessels
Wikipedia - Coronary CT angiography -- Use of computed tomography angiography to assess the coronary arteries of the heart
Wikipedia - Coronary CT calcium scan -- Computed tomography scan of the heart for the assessment of severity of coronary artery disease
Wikipedia - Coronary disease
Wikipedia - Coronary heart disease
Wikipedia - Coronary occlusion
Wikipedia - Coronary stent -- Medical apparatus implanted into coronary arteries
Wikipedia - Coronary thrombosis
Wikipedia - Coronation (2020 film) -- 2020 documentary film directed by Chinese activist Ai Weiwei.
Wikipedia - Corporate anniversary
Wikipedia - Corporisation -- Soft redirect to Wiktionary
Wikipedia - Corps -- Military unit size designation
Wikipedia - Corpus of Contemporary American English
Wikipedia - Correlli Barnett -- British military historian
Wikipedia - Corrigiola -- Genus of Caryophyllaceae plants
Wikipedia - Corsican Guard -- Military unit of the Papal States
Wikipedia - Corumbiara (film) -- 2009 documentary film by Vincent Carelli
Wikipedia - Corvus (boarding device) -- Roman military boarding device
Wikipedia - Cory Library for Historical Research -- research library in Grahamstown, South Africa
Wikipedia - Corynebacterium alimapuense -- species of prokaryote
Wikipedia - Corynebacterium diphtheriae -- Species of prokaryote
Wikipedia - Corynebacterium ulcerans -- Species of prokaryote
Wikipedia - Cosmicism -- Literary philosophy
Wikipedia - Cosmopolis: A Literary Review
Wikipedia - Cosmos: A Spacetime Odyssey -- 2014 American science documentary television series presented by Neil deGrasse Tyson
Wikipedia - Cosmos (Humboldt book) -- Literary work
Wikipedia - Cosmos: Possible Worlds -- 2020 American science documentary TV series directed by Ann Druyan and Brannon Braga
Wikipedia - Costa Concordia disaster -- Disaster in which a cruise ship capsized and sank on 13 January 2012
Wikipedia - Costilla Creek -- Tributary of the Rio Grande
Wikipedia - Cotton Library
Wikipedia - Cotton library
Wikipedia - Council on Library and Information Resources -- Organization that forges strategies to enhance research, teaching and learning environments
Wikipedia - Counter-insurgency -- Military operation aimed at defeating insurgent forces
Wikipedia - Counterintuitive -- Quality of being surprising and contrary to intuition
Wikipedia - Counterpoint with Secretary Salvador Panelo -- Filipino public affairs talk show
Wikipedia - CounterPunch (film) -- 2017 documentary film
Wikipedia - Counter-Revolutionary Violence: Bloodbaths in Fact > Propaganda
Wikipedia - Counter-Revolutionary Violence
Wikipedia - Counterrevolutionary
Wikipedia - Counter-revolutionary -- Someone who opposes a revolution
Wikipedia - Counties of Hungary -- Counties of Hungary since 1950
Wikipedia - Counties of the Kingdom of Hungary
Wikipedia - Count of the Stable -- Roman military position
Wikipedia - Country Music (miniseries) -- American documentary television series
Wikipedia - County Tipperary -- County in the Republic of Ireland
Wikipedia - Coup 53 -- 2019 documentary on 1953 US-UK coup d'etat (Operation AJAX) overthrowing Iranian prime minister Mohammad Mosaddegh
Wikipedia - Court jester hypothesis -- Hypothesis in evolutionary biology
Wikipedia - Courtney McClellan -- American interdisciplinary artist
Wikipedia - Court of Justice of the European Union -- Institution of the European Union that encompasses the whole judiciary
Wikipedia - Court Theatre of Buda -- Historic theatre in Budapest, Hungary
Wikipedia - Covary
Wikipedia - Covenant of BahaM-JM- -- Primary principle in the Baha'i Faith
Wikipedia - Cover (military)
Wikipedia - COVID-19 hospitals in the United Kingdom -- Temporary COVID-19 critical care hospitals set up by the national health services of the United Kingdom
Wikipedia - COVID-19 pandemic cases in February 2020 -- Number of cases of coronavirus disease 2019 (COVID-19)
Wikipedia - COVID-19 pandemic cases in January 2020 -- Number of cases of coronavirus disease 2019 (COVID-19)
Wikipedia - COVID-19 pandemic deaths in February 2020 -- Number of cases of coronavirus disease 2019 (COVID-19)
Wikipedia - COVID-19 pandemic deaths in January 2020 -- Number of cases of coronavirus disease 2019 (COVID-19)
Wikipedia - COVID-19 pandemic in Haryana -- Ongoing COVID-19 viral pandemic in Haryana, India
Wikipedia - COVID-19 pandemic in Hungary
Wikipedia - COVID-19 pandemic in Maryland -- Ongoing COVID-19 viral pandemic in Maryland, United States
Wikipedia - COVID-19 pandemic in the Canary Islands -- Ongoing COVID-19 viral pandemic in the Canary Islands
Wikipedia - COVID-19 pandemic on naval ships -- Ongoing COVID-19 viral pandemic on military ships
Wikipedia - Cowboys: A Documentary Portrait -- 2019 documentary film
Wikipedia - Cowley Beach Training Area -- Australian military base
Wikipedia - Cowspiracy -- 2014 documentary film exploring the impact of animal agriculture on the environment.
Wikipedia - Coy C. Carpenter Library -- Library in Wake Forest University
Wikipedia - CPAC (TV channel) -- Canadian parliamentary broadcaster
Wikipedia - C parity -- Unitary operation that transforms a particle in its antiparticle
Wikipedia - C POSIX library
Wikipedia - Crabtree Creek (Neuse River tributary) -- Stream in North Carolina, USA
Wikipedia - Craft Memorial Library -- Public library in Bluefield
Wikipedia - Craig Challen -- Australian veterinary surgeon and technical diver
Wikipedia - Craig Clevenger -- American author of contemporary fiction
Wikipedia - Craig Foster (filmmaker) -- South African documentary filmmaker
Wikipedia - Craig Zucker -- Maryland politician
Wikipedia - Cramp -- Pathological, often painful, involuntary muscle contraction
Wikipedia - Crane Creek (Little River tributary) -- Stream in North Carolina, USA
Wikipedia - Cranes Branch (Brown Creek tributary) -- Stream in North Carolina, USA
Wikipedia - Cranston Public Library -- Public library system in Rhode Island, US
Wikipedia - Crawford expedition -- 1781 campaign in the American Revolutionary War
Wikipedia - Crazier (Gary Numan song) -- 2003 single by Gary Numan
Wikipedia - Creation Quarterly -- Chinese literary quarterly magazine
Wikipedia - Creative Nonfiction (magazine) -- American literary magazine
Wikipedia - Crecy campaign -- Military campaign in 1346-1347 during the Hundred Years' War
Wikipedia - Creeting St. Mary Priory -- Priory in Suffolk, England
Wikipedia - Creme Yvette -- Proprietary liqueur made with different sweet ingredients
Wikipedia - Crest High School (North Carolina) -- Public secondary school in Shelby, North Carolina (USA)
Wikipedia - Cretaceous-Paleogene boundary -- Geological signature marking the boundary between the end of the Cretaceous Period and the beginning of the Paleogene Period
Wikipedia - Cricket Fever: Mumbai Indians -- 2019 Indian documentary television series
Wikipedia - Crime film -- cinematic genre inspired by and analogous to the crime fiction literary genre
Wikipedia - Crime in Hungary
Wikipedia - Crime Klasik -- Philippine documentary television show
Wikipedia - Crime Library -- Defunct Web site
Wikipedia - Criminales de guerra -- 1946 Argentine documentary film
Wikipedia - Criminal Law (Temporary Provisions) Act (Singapore) -- Statute of the Parliament of Singapore
Wikipedia - Crinum asiaticum -- Species of flowering plants in the family Amaryllidaceae
Wikipedia - Crinum bulbispermum -- Species of flowering plants in the family Amaryllidaceae
Wikipedia - Crinum latifolium -- Species of flowering plants in the family Amaryllidaceae
Wikipedia - Crinum -- Genus of flowering plants in the family Amaryllidaceae
Wikipedia - Crip Camp -- 2020 documentary film
Wikipedia - CRISPR -- Family of DNA sequences found in prokaryotic organisms
Wikipedia - Cristovao Ferreira -- Portuguese Jesuit missionary
Wikipedia - Crisul Alb -- River in Hungary and Romania
Wikipedia - Criterion (literary society)
Wikipedia - Critical Race Studies in Education Association -- American interdisciplinary organization
Wikipedia - Critical realism (philosophy of perception) -- The theory that some of our sense-data (for example, those of primary qualities) can and do accurately represent external objects, properties, and events
Wikipedia - Critical theory -- Philosophy that sociological understanding's primary use should be social reform
Wikipedia - Critical vocabulary
Wikipedia - Criticism of evolutionary psychology
Wikipedia - Criticism of Mother Teresa -- Summary of criticisms of Mother Teresa's charity, medical facilities and associations with public figures
Wikipedia - Criticism of the United Nations -- Summary and details of various criticisms of United Nations on various issues
Wikipedia - Critics' Choice Movie Award for Best Documentary Feature -- Award given by the Broadcast Film Critics Association
Wikipedia - Croatia in personal union with Hungary
Wikipedia - Croatia in the union with Hungary
Wikipedia - Croatia in union with Hungary
Wikipedia - Croatian Air Force -- Air warfare branch of Croatia's military
Wikipedia - Croatian kuna -- Monetary Currency of Croatia
Wikipedia - Crocodile Sounds -- Zimbabwean military band
Wikipedia - Crofton High School (Maryland) -- School in Maryland, US
Wikipedia - Crofton, Maryland
Wikipedia - Cromwellian conquest of Ireland -- Military campaign (1649-53)
Wikipedia - Crooked Creek (Third Fork tributary) -- River in Missouri, United States
Wikipedia - Crossing the Line (2006 film) -- 2006 documentary film by Daniel Gordon
Wikipedia - Cross of Naval Merit -- Spanish military award
Wikipedia - Cross of St. George -- Russian military order
Wikipedia - Crossover (genetic algorithm) -- Operator used to vary the programming of chromosomes from one generation to the next
Wikipedia - Cross "For the Capture of Praga" -- 18th c. military decoration awarded by the Russian Empire during the KoM-EM-^[ciuszko Uprising
Wikipedia - Crossrail Place -- Structure in the West India Docks, Canary Wharf, London
Wikipedia - Crosswicks Creek -- Tributary of the Delaware River
Wikipedia - Crowchild Trail -- Highway in Calgary, Alberta
Wikipedia - Crown Books -- Former bookseller based in Maryland, U.S.
Wikipedia - Crown of Immortality -- Literary and religious metaphor
Wikipedia - Crownsville Hospital Center -- Former psychiatric hospital located in Crownsville, Maryland, US
Wikipedia - Croydon PCT -- NHS primary healthcare trust
Wikipedia - Crucifixion with St Mary Magdalene -- Painting by Luca Signorelli
Wikipedia - Cruiser 'Varyag' -- 1946 film by Viktor Eisymont
Wikipedia - Crux cordis -- Area on the lower back side of the heart where the coronary sulcus and the posterior interventricular sulcus meet
Wikipedia - Cryptlib -- Open source software security toolkit library
Wikipedia - Cryptocarya alba -- Species of plant
Wikipedia - C.S.A.: The Confederate States of America -- 2004 mockumentary directed by Kevin Willmott
Wikipedia - Csepreg -- Place in Vas, Hungary
Wikipedia - Csikos -- Traditional herder of horses in Hungary
Wikipedia - Csongrad-Csanad County -- County of Hungary
Wikipedia - C++ Standard Library
Wikipedia - C standard library -- Standard library for the C programming language
Wikipedia - Cuban Revolutionary Air and Air Defense Force -- Air warfare branch of Cuba's military
Wikipedia - Cuban Revolutionary Armed Forces -- Military forces of Cuba
Wikipedia - Cuff title -- Military insignia
Wikipedia - Cuisine of New Orleans -- Culinary traditions of New Orleans, Louisiana, US
Wikipedia - Cujas Library -- Law library in Paris
Wikipedia - Culinary arts -- Art of the preparation, cooking and presentation of food, usually in the form of meals
Wikipedia - Culinary diplomacy -- Type of cultural diplomacy
Wikipedia - Cullen Washington Jr. -- American contemporary abstract painter
Wikipedia - Culture of Hungary
Wikipedia - Culverhouse Cross -- A district straddling the boundary between Cardiff and the Vale of Glamorgan, Wales
Wikipedia - CUMA -- Canadian military diving rebreather
Wikipedia - Cumberland Dam -- Dam on the Potomac River in Cumberland, Maryland
Wikipedia - Cumberland Subdivision -- Railroad line between U.S. states of West Virginia and Maryland.
Wikipedia - Cumberland Times-News -- Newspaper in Cumberland, Maryland
Wikipedia - Cumberland (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom, 1801-1832
Wikipedia - Cumbria Constabulary -- English territorial police force
Wikipedia - Cupertino effect -- Tendency of a spell checker to suggest or autocorrect with inappropriate words to replace misspelled words and words not in its dictionary
Wikipedia - Curfew (1989 film) -- 1989 film by Gary Winick
Wikipedia - Cu Roi -- Legendary king of Munster, Ireland
Wikipedia - Currency intervention -- Monetary policy operation
Wikipedia - Currency symbol -- Symbol used to represent a monetary currency's name
Wikipedia - Current research in evolutionary biology
Wikipedia - Curses (programming library)
Wikipedia - Curt Close -- Belgian singer-songwriter, producer, and documentary filmmaker
Wikipedia - Curtis Brown (agency) -- Literary and talent agency
Wikipedia - Curtiss C-46 Commando -- Family of military transport aircraft
Wikipedia - Curtiss-Wright C-76 Caravan -- 1940s American military transport aircraft
Wikipedia - Custard -- variety of culinary preparations based on a cooked mixture of milk or cream and egg yolk
Wikipedia - Customary law
Wikipedia - Cuthbert Cary-Elwes -- British missionary
Wikipedia - Cutoff frequency -- frequency response boundary
Wikipedia - Cut-up technique -- Literary technique based on rearranging text
Wikipedia - Cuyahoga County Public Library
Wikipedia - Cyanobacteria -- Phylum of photosynthesising prokaryotes
Wikipedia - Cyan -- Color visible between blue and green; subtractive (CMY) primary color
Wikipedia - Cyber force -- military branch for cyber warfare
Wikipedia - Cyberman (film) -- 2001 documentary film directed by Peter Lynch
Wikipedia - Cymbrian flood -- A legendary large-scale incursion of the sea in the region of the Jutland peninsula in the period 120 to 114 BC, resulting in a permanent alteration of the coastline with much land lost
Wikipedia - Cynicism (contemporary) -- Attitude characterized by distrust
Wikipedia - Cynthia A. Maryanoff -- American chemist
Wikipedia - Cynthia Cooke -- British military nurse
Wikipedia - Cynthia James -- Trinidadian Canadian writer and literary theorist
Wikipedia - Cynthia Lahti -- American contemporary artist (born 1963)
Wikipedia - Cyphers (magazine) -- Irish literary magazine
Wikipedia - Cypriot syllabary
Wikipedia - Cyprus Air Forces -- Air warfare branch of Cyprus' military
Wikipedia - Cyprus Navy -- maritime warfare branch of Cyprus' military
Wikipedia - Cyril Foley -- English cricketer, military officer, and archaeologist
Wikipedia - Cyrus Hoy -- 20th/21st-century American academic and literary scholar
Wikipedia - Cyrus Vance -- American lawyer and 57th US Secretary of State
Wikipedia - Cystography -- The X-ray imaging of the urinary bladder
Wikipedia - Cystoscopy -- Medical procedure; endoscopy of the urinary bladder via the urethra
Wikipedia - Czech Constitutionalist Progressive Party -- Liberal Czech political party in Austria-Hungary (1909-1918)
Wikipedia - CzechMate: In Search of JiM-EM-^Yi Menzel -- 2018 documentary by Shivendra Singh Dungarpur
Wikipedia - Czechoslovakian M53 helmet -- Helmet used by the Czechoslovak military starting in 1954
Wikipedia - CzM-DM-^Ystochowa (parliamentary constituency) -- Polish parliamentary constituency
Wikipedia - CZ-USA -- US subsidiary of Czech firearms manufacturer
Wikipedia - Daana Chintamani Attimabbe Award -- Indian literary award
Wikipedia - Da Areia River (Goio-Ere River tributary) -- River in Brazil
Wikipedia - Da Areia River (Iguazu River tributary) -- River in Brazil
Wikipedia - DAB BNP Paribas -- German corporate subsidiary
Wikipedia - Daboya-Mankarigu (Ghana parliament constituency) -- Parliamentary constituency in Ghana
Wikipedia - Dadang Suprayogi -- Indonesian military officer and politician
Wikipedia - Dadeldhura 1 (constituency) -- A parliamentary constituency in Nepal
Wikipedia - Dads (film) -- 2019 documentary film
Wikipedia - Daehyun Elementary School -- Public primary school in Ulsan, South Korea
Wikipedia - Daejang -- Military rank
Wikipedia - Daenerys Targaryen -- Character in A Song of Ice and Fire
Wikipedia - Daeryeong -- Military rank
Wikipedia - Daewi -- Military rank
Wikipedia - Dagmar Evelyn Cyrulla -- Australian contemporary artist
Wikipedia - Dailekh 1 (constituency) -- A parliamentary constituency in Nepal
Wikipedia - Dailekh 2 (constituency) -- A parliamentary constituency in Nepal
Wikipedia - Daimary -- Indian Boro language surname
Wikipedia - Daines Barrington -- 18th-century English lawyer, antiquary, and naturalist
Wikipedia - Daithi M-CM-^S Conaill -- Irisih republican politician and military leader (1938-1991)
Wikipedia - Dakota Club Library -- Historic Building in South Dakota, US
Wikipedia - Dalbir Singh Chaudhary -- Indian politician
Wikipedia - Dal Khalsa (Sikh Army) -- Sikh military confederation during 18th century in Punjab
Wikipedia - Dallas Elementary School District 327 -- Public elementary school district in Hancock County, Illinois
Wikipedia - Dallas Theological Seminary -- Theological seminary in Dallas, Texas
Wikipedia - Damango (Ghana parliament constituency) -- Parliamentary constituency in Ghana
Wikipedia - Damat Ibrahim Pasha -- Ottoman military commander, statesman and grand vizier (1517-1601)
Wikipedia - Dambyn Chagdarjav -- Mongolian revolutionary
Wikipedia - Damion Berger -- British contemporary photographer
Wikipedia - Damodar Acharya -- Indian engineer
Wikipedia - Damodar Chaudhary -- Nepali politician
Wikipedia - Damon Run (Brokenstraw Creek tributary) -- Stream in Pennsylvania, USA
Wikipedia - Dana Award -- Literary award
Wikipedia - Dana Rosemary Scallon -- Irish singer and politician
Wikipedia - Dan Brouillette -- United States Secretary of Energy
Wikipedia - Dance ensemble -- Wiktionary redirect
Wikipedia - Dance for Me (Mary J. Blige song) -- 2001 single by Mary J. Blige
Wikipedia - Dancing with the Birds -- 2019 documentary film
Wikipedia - Dang 1 (constituency) -- A parliamentary constituency in Nepal
Wikipedia - Dang 2 (constituency) -- A parliamentary constituency in Nepal
Wikipedia - Dang 3 (constituency) -- A parliamentary constituency in Nepal
Wikipedia - Dan Harvey (historian) -- Irish former soldier and military historian
Wikipedia - Daniel Brodhead IV -- American Revolutionary War general
Wikipedia - Daniel Edwards -- American contemporary artist
Wikipedia - Daniel F. Bakeman -- Last surviving American Revolutionary War soldier
Wikipedia - Daniel H. Kress -- Canadian physician and Seventh-day Adventist missionary
Wikipedia - Daniel I. Bolnick -- American evolutionary biologist
Wikipedia - Daniel Karlin -- British literary scholar
Wikipedia - Daniel Laemouahuma Jatta -- Jola scholar and musician from Mandinary, Gambia
Wikipedia - Daniel L. Akin -- Theological seminary president and author
Wikipedia - Daniel L. Cox -- American politician from Maryland
Wikipedia - Daniel Maclise -- Irish history, literary and portrait painter, and illustrator
Wikipedia - Daniel Tyerman -- English missionary
Wikipedia - Daniel Webster -- 14th and 19th United States Secretary of State (1782-1852)
Wikipedia - Daniel Yonnet -- French literary critic
Wikipedia - Daniel Zohary
Wikipedia - Danie Theron Medal -- Military decoration of the Republic of South Africa
Wikipedia - Danilo Atienza Air Base -- Philippine military base
Wikipedia - Danilo Kocevski -- Macedonian literary critic
Wikipedia - Danish Missionary Society -- Christian missionary society
Wikipedia - Danish National Art Library -- national research library
Wikipedia - Dan Lam -- American contemporary sculptor
Wikipedia - Danna C. Bell -- Archivist and librarian at the Library of Congress
Wikipedia - Danny Dyer's Right Royal Family -- Historical television documentary
Wikipedia - Dans le silence, je sens rouler la terre -- 2010 documentary film
Wikipedia - Dantmara A.B.Z Sikder High School -- Secondary school in Bangladesh
Wikipedia - Danube Institute -- Right-wing think tank based in Budapest, Hungary
Wikipedia - Danube Promenade -- Promenade in Budapest, Hungary
Wikipedia - Danube-Tisza Interfluve -- Geographical region of Hungary and Serbia
Wikipedia - Danville Auxiliary Field -- Defunct airfield
Wikipedia - Dara Calleary -- Irish Fianna Fail politician
Wikipedia - Darchula 1 (constituency) -- A parliamentary constituency in Nepal
Wikipedia - Dardenne Creek -- Tributary of Mississippi River
Wikipedia - Dardic languages -- Sub-group of the Indo-Aryan languages natively spoken in northern Pakistan's Gilgit Baltistan and Khyber Pakhtunkhwa, northern India's Jammu and Kashmir, and eastern Afghanistan
Wikipedia - Dardic peoples -- Group of Indo-Aryan peoples
Wikipedia - Dare to Dream: The Story of the U.S. Women's Soccer Team -- 2005 sports documentary
Wikipedia - Daria Nina Love -- Veterinary microbiologist and educator
Wikipedia - Dario Villanueva -- Spanish literary critic
Wikipedia - Darko Suvin -- Croatian Canadian literary critic
Wikipedia - Dark Side of the Moon (2002 film) -- 2002 French mockumentary by director William Karel
Wikipedia - Dark Side of the Ring -- Canadian documentary television series on professional wrestling
Wikipedia - Dark Suns (film) -- 2018 Canadian documentary film
Wikipedia - Dark Tourist (TV series) -- New Zealand documentary television series
Wikipedia - D arm -- Tertiary structure of tRNA
Wikipedia - Darnestown, Maryland -- Census-designated place named Darnestown in Maryland, United States
Wikipedia - Darul Uloom Deoband -- Muslims' seminary in India
Wikipedia - Darwinian literary studies
Wikipedia - Darya Anenkova -- Russian rhythmic gymnast
Wikipedia - Daryaba -- Irish-bred Thoroughbred racehorse
Wikipedia - Darya Besedina -- Russian politician
Wikipedia - Darya Dmitriyeva -- Russian rhythmic gymnast
Wikipedia - Darya Domracheva -- Belarusian biathlete and coach
Wikipedia - Darya Ekamasova -- Russian theater and film actress
Wikipedia - Darya Elizarova -- Russian gymnast
Wikipedia - Daryakana -- French Thoroughbred racehorse
Wikipedia - Darya Khan railway station -- Railway station in Pakistan
Wikipedia - Darya Klimina -- Kazakhstani biathlete
Wikipedia - Darya Lal Mandir -- Hindu temple in Pakistan
Wikipedia - Darya Naumava -- Belarusian weightlifter
Wikipedia - Daryanne Lees -- Cuban-Puerto Rican beauty queen
Wikipedia - Darya Pachabut -- Belarusian weightlifter
Wikipedia - Darya Paluektava -- Belarusian racewalker
Wikipedia - Darya Popova -- Ukrainian ice dancer
Wikipedia - Darya Romenskaya -- Belarusian Olympic diver
Wikipedia - Darya Singh -- Indian equestrian
Wikipedia - Darya Skrypnik -- Belarusian judoka
Wikipedia - Darya Sorokina -- Azerbaijani rhythmic gymnast
Wikipedia - Darya Yurkevich -- Belarusian biathlete
Wikipedia - Daryell Nowlan -- Canadian curler
Wikipedia - Dary Holm -- German actress
Wikipedia - Dary John Mizelle -- American composer
Wikipedia - Daryl Anderson -- American television actor
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Wikipedia - Daryl Bem
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Wikipedia - Daryl Davis -- American R&B and blues musician, activist, author, actor and bandleader
Wikipedia - Daryl Dixon
Wikipedia - Daryl Dragon -- American musician, songwriter; member of musical duo Captain & Tennille
Wikipedia - Daryl Ecklund -- American motorcycle racer
Wikipedia - Daryl Gates -- Chief of Los Angeles Police Department
Wikipedia - Daryl Haggard -- American astronomer
Wikipedia - Daryl Hall & John Oates (album) -- 1975 studio album by Hall & Oates
Wikipedia - Daryl Hall -- American musician and lead vocalist of Hall & Oates
Wikipedia - Daryl Hannah -- American actress
Wikipedia - Daryl Jackson -- Australian architect
Wikipedia - Daryl Kramp -- Canadian politician
Wikipedia - Daryl Metcalfe -- American politician
Wikipedia - Daryl Mitchell (actor) -- American actor
Wikipedia - Daryl Mundis -- American lawyer
Wikipedia - Daryl Ong -- Filipino singer
Wikipedia - Daryl Peach -- English pool player, born 1972
Wikipedia - Daryl Roth -- American producer and director
Wikipedia - Daryl Sabara -- American actor
Wikipedia - Daryl Shane -- Canadian curler
Wikipedia - Daryl's Joy -- New Zealand Thoroughbred racehorse
Wikipedia - Daryl Somers -- Australian television personality and musician
Wikipedia - Daryl Stubel -- Canadian Paralympic athlete
Wikipedia - Daryl Szarenski -- American sports shooter
Wikipedia - Daryl Walker -- American goalball player
Wikipedia - Daryne Joshua -- South African filmmaker
Wikipedia - Daryn Hinton -- American former child actress
Wikipedia - Daryush Shokof
Wikipedia - Dasai Chowdhary -- Indian politician
Wikipedia - Das Antas River (Bom River tributary) -- River in Brazil
Wikipedia - Das Antas River (Tibagi River tributary) -- River in Brazil
Wikipedia - DASH diet -- dietary pattern intended to prevent and control hypertension
Wikipedia - Data Analytics Acceleration Library
Wikipedia - Data dictionary
Wikipedia - Data library
Wikipedia - Data recovery -- Process of salvaging inaccessible data from corrupted or damaged secondary storage
Wikipedia - Dateland Air Force Auxiliary Field -- Abandoned military airfield in Arizona, U.S.
Wikipedia - Daughters of Mary Help of Christians Siu Ming Catholic Secondary School
Wikipedia - Daughters of Mary Help of Christians
Wikipedia - Daughters of Mary of the Immaculate Conception
Wikipedia - Daughters of the Holy Heart of Mary
Wikipedia - Da Varzea River (Iguazu River tributary) -- River in Brazil
Wikipedia - Da Varzea River (Negro River tributary) -- River in Brazil
Wikipedia - Daventry (UK Parliament constituency) -- British parliamentary constituency
Wikipedia - David Asante -- Gold Coast linguist, educator and missionary
Wikipedia - David Baron (Messianic leader) -- Hebrew-Christian and Christian Missionary to Jews
Wikipedia - David Belavary -- 17th-century diplomat and high official of Hungary
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Wikipedia - David Brainerd -- Missionary in colonial North America
Wikipedia - David Brickner -- Head of the Messianic Jewish missionary group Jews for Jesus since 1996
Wikipedia - David Canary -- American actor (1938-2015)
Wikipedia - David C. Evans (paleontologist) -- Canadian palaeontologist and evolutionary biologist
Wikipedia - David C. Geary
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Wikipedia - David Cole (journalist) -- American journalist and documentary film director
Wikipedia - David Crosby: Remember My Name -- 2019 documentary film
Wikipedia - David Crumb -- American contemporary composer
Wikipedia - David Damrosch -- American literary historian
Wikipedia - David Delaney Mayer -- American documentary filmmaker and social entrepreneur
Wikipedia - David Evans (political official) -- General Secretary of the Labour Party
Wikipedia - David Fiuczynski -- American contemporary jazz guitarist
Wikipedia - David Gwynne-James -- Welsh cricketer, British Army officer, and military historian
Wikipedia - David Hackworth -- United States Army colonel and military journalist
Wikipedia - David Horner -- Australian military historian and academic
Wikipedia - David Kendix -- English actuary, cricket statistician and scorer
Wikipedia - David Landsborough III -- An English physician, missionary, and pioneer in Taiwan
Wikipedia - David Lascelles, 8th Earl of Harewood -- British hereditary peer and film and television producer
Wikipedia - David Livingstone -- Scottish explorer and missionary
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Wikipedia - David Matevosyan -- Armenian military and police officer, and politician
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Wikipedia - David Norquist -- U.S. Deputy Secretary of Defense
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Wikipedia - David Oyite-Ojok -- Ugandan military commander
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Wikipedia - David River (Yamaska River tributary) -- River in Quebec, Canada
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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 Sejusa -- Ugandan lawyer and military general
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Wikipedia - Dawn in Lyonesse -- 1938 novel by Mary Ellen Chase
Wikipedia - Dawn Sumner -- American geologist, planetary scientist, and astrobiologist
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Wikipedia - Dawson murder case -- Parents and five children were murdered in Baltimore, Maryland, in 2002
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Wikipedia - Dayananda Bajracharya
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Wikipedia - Da zhidu lun -- Encyclopedic Mahayana Buddhist text meant as a commentary
Wikipedia - D-Day naval deceptions -- Operations Taxable, Glimmer and Big Drum were tactical military deceptions conducted on 6 June 1944
Wikipedia - DD Haryana -- Indian Hindi-language public television channel
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Wikipedia - DDT 10th Anniversary: Judgement 2007 -- 2007 DDT Pro-Wrestling event
Wikipedia - DDT 8th Anniversary: Judgement 9 -- 2005 DDT Pro-Wrestling event
Wikipedia - DDT 9th Anniversary: Judgement 10 -- 2006 DDT Pro-Wrestling event
Wikipedia - Deadliest Catch: Bloodline -- American documentary and reality television series
Wikipedia - Dead Man Incorporated -- Predominantly white prison and street gang founded in Maryland, US
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Wikipedia - Dean Creek (Cayuga Lake tributary) -- River in New York State, USA
Wikipedia - Dean Creek (Spotted Bear River tributary) -- Stream in Montana, USA
Wikipedia - Dean Rusk -- United States Secretary of State
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Wikipedia - Deaths in February 2017 -- Notable deaths
Wikipedia - Deaths in February 2018 -- List of deaths
Wikipedia - Deaths in February 2019 -- List of deaths
Wikipedia - Deaths in February 2020 -- Notable deaths
Wikipedia - Deaths in February 2021
Wikipedia - Deaths in January 1997 -- Notable deaths
Wikipedia - Deaths in January 1998 -- List of deaths
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Wikipedia - Deaths in January 2012 -- Wikimedia list article
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Wikipedia - Deep Space Transport -- A crewed interplanetary spacecraft concept
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Wikipedia - Deflationary theory of truth
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Wikipedia - De Lacy O'Leary
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Wikipedia - Delta Librae -- Binary star in the constellation Libra
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Wikipedia - Delta Sagittarii -- Double binary star in the constellation Sagittarius
Wikipedia - Delta Trianguli -- Binary star in the constellation Triangulum
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Wikipedia - Denver Public Library
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Wikipedia - Des Deutschen Vaterland -- Literary work
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Wikipedia - DES supplementary material
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Wikipedia - Destruction of the Library of Alexandria
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Wikipedia - Deutsches Rechtsworterbuch -- Dictionary of German legal terminology from the Middle Ages to the 19th century
Wikipedia - Deutschfreiheitliche Partei -- Political party in Austria-Hungary
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Wikipedia - Development of the urinary system -- The mechanisms that form the urinary system
Wikipedia - Devid Naryzhnyy -- Russian figure skater
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Wikipedia - De Wet Medal -- A military long service medal in the Republic of South Africa
Wikipedia - Dewey Decimal Classification -- Library classification system
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Wikipedia - Diagenesis -- The change of sediments or existing sedimentary rocks into a different sedimentary rock
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Wikipedia - Diamagnetism -- Ordinary, weak, repulsive magnetism that all materials possess
Wikipedia - Diamictite -- A lithified sedimentary rock of non- to poorly sorted terrigenous sediment in a matrix of mudstone or sandstone
Wikipedia - Diamond Jubilee of Elizabeth II -- 60th anniversary of the accession of Queen Elizabeth II
Wikipedia - Diana Athill -- Literary editor, novelist, memoirist
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Wikipedia - Diary (1983 film)
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Wikipedia - Diary of a High School Bride -- 1959 film
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Wikipedia - Diary of a Lost Woman -- 1918 film
Wikipedia - Diary of a Mad Housewife -- 1970 film by Frank Perry
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Wikipedia - Diary of an Awesome Friendly Kid: Rowley Jefferson's Journal -- spin off book by Jeff Kinney
Wikipedia - Diary of an Unborn Child -- anti-abortion article
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Wikipedia - Diary of a Sergeant -- 1945 film by Joseph M. Newman
Wikipedia - Diary of a Sex Addict -- 2001 film directed by Joseph Brutsman
Wikipedia - Diary of a Wimpy Kid (book) -- 2007 novel by Jeff Kinney
Wikipedia - Diary of a Wimpy Kid: Double Down -- 2016 book by Jeff Kinney
Wikipedia - Diary of a Wimpy Kid (film) -- 2010 film directed by Thor Freudenthal
Wikipedia - Diary of a Wimpy Kid: Old School -- Children's novel by Jeff Kinney
Wikipedia - Diary of a Wimpy Kid: The Getaway -- 2017 children's novel
Wikipedia - Diary of a Wimpy Kid: The Meltdown -- 2018 children's book by Jeff Kinney
Wikipedia - Diary of a Wimpy Kid -- Series of books
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Wikipedia - Diary of the Dead
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Wikipedia - Diary (Tino Coury song) -- 2010 Tino Coury song
Wikipedia - Diary -- Written record with discrete entries arranged by date
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Wikipedia - Diatomite -- Soft, siliceous sedimentary rock that is easily crumbled
Wikipedia - Dibyendu Bhattacharya -- Indian actor
Wikipedia - Diccionario critico etimologico castellano e hispanico -- Etymological dictionary of the Spanish language.
Wikipedia - Diccionario de la lengua espaM-CM-1ola -- Dictionary of the Spanish language by the Royal Spanish Academy, first published in 1780
Wikipedia - Dick Cary -- American jazz pianist
Wikipedia - Dick Dent Bird Sanctuary -- Reserve in Somerset West, South Africa
Wikipedia - Dickens in America -- 2005 television documentary
Wikipedia - Dickerson Whitewater Course -- Artificial whitewater course in Maryland, United States
Wikipedia - Dickeyville Historic District -- Historic district west of Baltimore, Maryland, U.S.
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Wikipedia - Dictator novel -- Latin American literary genre
Wikipedia - Dictionarium Latino Canarense -- 1861 dictionary of the Kannada language
Wikipedia - Dictionary attack -- Technique for defeating password protection using lists of likely possibilities
Wikipedia - Dictionary-based machine translation
Wikipedia - Dictionary coder
Wikipedia - Dictionary.com -- Online dictionary
Wikipedia - Dictionary learning
Wikipedia - Dictionary of Algorithms and Data Structures
Wikipedia - Dictionary of American Biography -- Reference work
Wikipedia - Dictionary of American English
Wikipedia - Dictionary of American Regional English
Wikipedia - Dictionary of Australian Biography
Wikipedia - Dictionary of Canadian Biography
Wikipedia - Dictionary of Canadianisms on Historical Principles
Wikipedia - Dictionary of Christian Biography and Literature to the End of the Sixth Century
Wikipedia - Dictionary of Frequently-Used Taiwan Minnan -- Hokkien dictionary
Wikipedia - Dictionary of Greek and Roman Biography and Mythology
Wikipedia - Dictionary of Irish Biography -- Multi-volume biographical collection
Wikipedia - Dictionary of Literary Biography -- Biographical dictionary dedicated to literature
Wikipedia - Dictionary of Modern Greek
Wikipedia - Dictionary of Modern Written Arabic
Wikipedia - Dictionary of National Biography -- Reference on notable British figures first published in 1885
Wikipedia - Dictionary of Newfoundland English
Wikipedia - Dictionary of New Zealand Biography -- Biography collection from 1990 to the present
Wikipedia - Dictionary of Occupational Titles
Wikipedia - Dictionary of Old English
Wikipedia - Dictionary of Received Ideas
Wikipedia - Dictionary of Scientific Biography
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Wikipedia - Dictionary of the Middle Ages
Wikipedia - Dictionary of Welsh Biography
Wikipedia - Dictionary of Women Artists -- 2-volume biographical dictionary of female artists by Delia Gaze
Wikipedia - Dictionary (software)
Wikipedia - Dictionary -- Collection of words and their meanings
Wikipedia - Dictionnaire de Trevoux -- French-Latin dictionary
Wikipedia - Dictionnaire etymologique de l'ancien francais -- Old French etymological dictionary
Wikipedia - Diction -- Distinctive vocabulary choices
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Wikipedia - Dietary mineral
Wikipedia - Dietary supplement -- Product that provides additional source of nutrients
Wikipedia - Dieter Borchmeyer -- German literary critic
Wikipedia - Diet of Hungary
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Wikipedia - Digi Communications -- Telecommunications company in Romania, Hungary, Spain and Italy
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Wikipedia - Digital Bibliography > Library Project
Wikipedia - Digital Comic Museum -- digital library of comic books
Wikipedia - Digital Library Federation
Wikipedia - Digital Library of Mathematical Functions
Wikipedia - Digital Library
Wikipedia - Digital library -- Online database of digital objects stored in electronic media formats and accessible via computers
Wikipedia - Digital Public Library of America
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Wikipedia - Dilution of precision (navigation) -- Propagation of error with varying topology
Wikipedia - Dimitar Obshti -- Bulgarian revolutionary
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Wikipedia - Dimitrios Grapsas -- Greek military officer
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Wikipedia - Ding Yi (artist) -- Chinese contemporary artist
Wikipedia - Dinnington High School -- Secondary school in South Yorkshire, England
Wikipedia - Dinokeng Game Reserve -- South Africa wildlife sanctuary
Wikipedia - Dinosaur Park (Prince George's County, Maryland) -- Park in Maryland, U.S. near which dinosaur fossels have been found
Wikipedia - Diodorus of Adramyttium -- Ancient Greek rhetorician, philosopher, and military commander
Wikipedia - Dionisio Jakosalem -- Former Governor of Cebu and Secretary of Commerce and Communication under the United States Military Government of the Philippines
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Wikipedia - Discretionary access control
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Wikipedia - Discretionary income
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Wikipedia - Discretionary service -- Canadian classification for cable TV channels
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Wikipedia - Distinguished Flying Cross (United States) -- Military decoration awarded to any officer or enlisted member of the United States Armed Forces
Wikipedia - Distinguished Service Order (Vietnam) -- Military award of South Vietnam
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Wikipedia - Doe Memorial Library
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Wikipedia - EMLL 48th Anniversary Show -- Mexican Professional wrestling show
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Wikipedia - Evolutionary socialism
Wikipedia - Evolutionary sociology
Wikipedia - Evolutionary taxonomy -- Classification of organisms based on shared descent, serial descent, and degree of evolutionary change
Wikipedia - Evolutionary Technologies International -- Former database company
Wikipedia - Evolutionary theory
Wikipedia - Evolutionary trap -- Cases in which an evolved, and presumably adaptive, trait has suddenly become maladaptive
Wikipedia - Evolutionary tree
Wikipedia - Evolutionary
Wikipedia - Evolution (journal) -- Monthly journal in the science of evolutionary biology
Wikipedia - Evolution of ageing -- Study of the evolutionary development of ageing processes
Wikipedia - Evolution of cells -- The evolutionary origin and subsequent development of cells
Wikipedia - Evolution window -- A narrow band of mutation step size that is conducive to significant evolutionary progress
Wikipedia - Evolved antenna -- Antenna designed by an evolutionary computer algorithm
Wikipedia - E v Secretary of State for the Home Department -- Successful appeal of 2004 developing error of fact as a distinct ground for judicial review
Wikipedia - Ewa Larysa Krause -- Polish judoka
Wikipedia - Exarch -- Former political and military office; now an ecclesiastical office
Wikipedia - Excalibur -- Legendary sword of King Arthur
Wikipedia - Excavata -- Supergroup of unicellular organisms belonging to the domain Eukaryota
Wikipedia - Excellence -- Talent or quality which surpasses ordinary standards
Wikipedia - Excess-3 -- Variation to BCD-code where three (11) is added to a binary representation
Wikipedia - Exclusionary rule -- U.S. rule against evidence that came through a government violation of the defendant's constitutional rights
Wikipedia - Exclusionary zoning
Wikipedia - Executive Schedule -- Salary system of the U.S. federal government
Wikipedia - Executive summary
Wikipedia - Exercise Ardent -- 1952 RAF military exercise
Wikipedia - Exercise Saif Sareea -- A series of joint military exercises held by the United Kingdom and Oman
Wikipedia - Exhibition (scholarship) -- Type of scholarship award or bursary
Wikipedia - Ex Libris: The New York Public Library -- 2017 film
Wikipedia - Exocarya sclerioides -- Species of plant
Wikipedia - Exotic matter -- Any kind of non-baryonic matter
Wikipedia - Expanded clay aggregate -- Lightweight aggregate made by heating clay at high temperature in a rotary kiln
Wikipedia - Expat (library)
Wikipedia - Expeditionary economics
Wikipedia - Expeditionary Fighting Vehicle -- Type of amphibious assault vehicle
Wikipedia - Expeditionary warfare -- Deployment of a state's military to fight abroad
Wikipedia - Expedition of Khalid ibn al-Walid (2nd Dumatul Jandal) -- Muslim military expedition to Dumatul Jandal in April 631 AD
Wikipedia - Expedition of Khalid ibn al-Walid (Banu Jadhimah) -- Muslim military expedition against Banu Jadhimah in January 630 AD
Wikipedia - Expedition of Khalid ibn al-Walid (Dumatul Jandal) -- Muslim military expedition to Dumatul Jandal in October 630 AD
Wikipedia - Expedition of Khalid ibn al-Walid (Nakhla) -- Muslim military expedition to Nakhla in January 630 AD
Wikipedia - Expedition to the Barrier Peaks -- Dungeons & Dragons module by Gary Gygax
Wikipedia - Experimental evolution -- Use of laboratory and field experiments to explore evolutionary dynamics
Wikipedia - Experiment in International Living -- Voluntary association
Wikipedia - Explanatory Dictionary of the Live Great Russian language
Wikipedia - Explanatory Dictionary of the Russian Language (Ushakov)
Wikipedia - Explanatory dictionary -- Dictionary that gives additional information, e. g. on pronunciation, grammar, meaning, etymology, etc.
Wikipedia - Explosive Ordnance Disposal Badge -- A military badge of the United States Armed Forces for members qualified as explosive ordnance disposal technicians
Wikipedia - Extended evolutionary synthesis
Wikipedia - Extensional tectonics -- Study of the structures formed by, and the processes associated with, the stretching of a planetary body's crust
Wikipedia - Extinction: The Facts -- Documentary film by David Attenborough
Wikipedia - Extinct or Alive -- Wildlife documentary
Wikipedia - Extracorporeal cardiopulmonary resuscitation -- Method of Cardiopulmonary resuscitation (CPR)
Wikipedia - Extra Ordinary (film) -- 2019 Irish super natural movie
Wikipedia - Extraordinary Jubilee of Mercy
Wikipedia - Extraordinary minister of Holy Communion
Wikipedia - Extraordinary Popular Delusions and the Madness of Crowds
Wikipedia - Extraordinary Rendition Band -- Marching band in Providence, RI, US
Wikipedia - Extra Ordinary -- 2001 single by Better Than Ezra
Wikipedia - Extraordinary Women (novel) -- 1928 novel by Compton Mackenzie
Wikipedia - Extraordinary X-Men -- Comic book series
Wikipedia - Extraordinary You -- 2019 South Korean television series
Wikipedia - Extraterritorial operation -- law enforcement or military operation conducted within a foreign country
Wikipedia - Eye on the Ball -- 2020 Malaysian documentary
Wikipedia - Eyes on the Prize -- American civil rights movement documentary TV series
Wikipedia - Eyres Monsell -- Electoral ward of the unitary authority of Leicester
Wikipedia - Eysteinn -- Semi-legendary Swedish king
Wikipedia - Eytan Stibbe -- Israeli military officer and combat pilot
Wikipedia - EZ Canis Majoris -- Binary star system in the constellation Canis Major
Wikipedia - Ezekiel Jafary -- Tanzanian athlete
Wikipedia - Ezra Edelman -- American documentary producer and director
Wikipedia - Ezra Fisher -- American missionary
Wikipedia - F11 and Be There -- 2020 documentary film about Burk Uzzle
Wikipedia - Faberius -- Private secretary of Julius Caesar
Wikipedia - Fabian strategy -- A military strategy
Wikipedia - Fabio Hurtado -- Spanish contemporary painter
Wikipedia - Fabio Vasquez CastaM-CM-1o -- Colombian revolutionary
Wikipedia - Fabius Valens -- 1st century AD Roman military commander
Wikipedia - Fabrika automobila Priboj -- Serbian automotive manufacturer of military vehicles, buses and trucks
Wikipedia - Facchinia -- Genus of Caryophyllaceae plants
Wikipedia - Faces of Evil -- DC Comics "event" in January 2009
Wikipedia - Facts of Love -- 1986 single by Jeff Lorber featuring Karyn White
Wikipedia - Fadrique M-CM-^Alvarez de Toledo, 4th Duke of Alba -- Spanish military personnel (1537-1583)
Wikipedia - Fail-deadly -- Concept in nuclear military strategy
Wikipedia - Fairchild PT-19 -- American monoplane primary trainer aircraft in service during WWII
Wikipedia - Fairfax County Parkway -- Primary state highway in Fairfax County, Virginia
Wikipedia - Fairhaven School (Upper Marlboro, Maryland)
Wikipedia - Fair Mary of Wallington -- Traditional song
Wikipedia - Fairview-Columbia Library -- Oregon public library
Wikipedia - Fairy -- Mythical being or legendary creature in European folklore
Wikipedia - Faisal Darraj -- Palestinian literary and cultural critic
Wikipedia - Faith Cabin Library -- Libraries created in South Carolina and Georgia to provide library service to Black people
Wikipedia - Faith Theological Seminary -- Evangelical Christian seminary in Baltimore, Maryland.
Wikipedia - Fales Library
Wikipedia - Falkirk Public Library -- Public library in Falkirk, Scotland, UK
Wikipedia - Falkland Cary -- Irish doctor and playwright
Wikipedia - Fallacy of the single cause -- Assumption of a single cause where multiple factors may be necessary
Wikipedia - Fallen Champ: The Untold Story of Mike Tyson -- 1993 television documentary film by Barbara Kopple
Wikipedia - Fallen Fruit -- Contemporary art collective
Wikipedia - Fallujah, The Hidden Massacre -- 2005 documentary film
Wikipedia - Family History Library -- Genealogical library of The Church of Jesus Christ of Latter-day Saints
Wikipedia - Family of Medium Tactical Vehicles -- Series of US military vehicles (trucks)
Wikipedia - Family policy in Hungary
Wikipedia - Family Portrait in Black and White -- 2011 Canadian documentary film
Wikipedia - Family Rosary Crusade
Wikipedia - Fanfare du 27e Bataillon de Chasseurs Alpin -- French military band
Wikipedia - Fanny Imlay -- Daughter of Mary Wollstonecraft
Wikipedia - Fantastic Fungi -- 2019 documentary film
Wikipedia - Fantasy map -- A visual representation of an imaginary or fictional geography
Wikipedia - Fantasy sport -- Game based on imaginary ownership of real sport teams decided by real world performance and its analysis
Wikipedia - Farah Airport -- Military airbase in Farah, Afghanistan
Wikipedia - Far Eastern Higher Combined Arms Command School -- Military academy of the Russian Armed Forces
Wikipedia - Far East Network -- Network of US military broadcast stations in Asia
Wikipedia - Farewell Herr Schwarz -- 2014 German-Israeli documentary about Holocaust survivor
Wikipedia - Far Gone and Out -- 1992 single by The Jesus and Mary Chain
Wikipedia - Farhad Darya -- Afghan singer, writer, and composer
Wikipedia - Farhad Khan Qaramanlu -- 16th century Turkoman military officer and commander-in-chief of the Safavid Empire
Wikipedia - Farm Sanctuary -- Non-profit organization in the USA
Wikipedia - Faryab Province -- Province of Afghanistan
Wikipedia - Faryal Mehmood -- Pakistani-American actress
Wikipedia - Faryion Wardrip -- American serial killer on death row
Wikipedia - Faryl Smith
Wikipedia - Farzad Esmaili -- Iranian military officer
Wikipedia - Fascist Defence Force -- Paramilitary section of the British Union of Fascists
Wikipedia - Fascist paramilitary -- Paramilitary organization
Wikipedia - Fast Cycle DRAM -- Specialty DRAM, faster than contemporary SDRAM
Wikipedia - Fata Morgana (1971 film) -- 1971 West German documentary film
Wikipedia - Fat Chance (film) -- 1994 documentary film about fat acceptance directed by Jeff McKay
Wikipedia - Fatehpur Mehernega High School -- Secondary high school in Bangladesh
Wikipedia - Father Henry Carr Catholic Secondary School -- Catholic high school in Ontario, Canada
Wikipedia - Father Hilary's Holiday -- 1965 book by Bruce Marshall
Wikipedia - Father of the House (United Kingdom) -- Honorary position in the British parliament
Wikipedia - Father Soldier Son -- 2020 documentary film
Wikipedia - Fathom -- Unit of length in the old imperial and the U.S. customary systems
Wikipedia - Fatigue (material) -- Weakening of a material caused by varying applied loads
Wikipedia - Faubourg Treme: The Untold Story of Black New Orleans -- 2008 American documentary film
Wikipedia - Favela Rising -- 2005 film directed by Matt Mochary, Jeff Zimbalist
Wikipedia - Feadoga Stain 2 -- album by Mary Bergin
Wikipedia - Fear City: New York vs The Mafia -- 2020 documentary streaming television miniseries
Wikipedia - Fear of the dark -- Common fear or phobia among children and, to a varying degree, adults
Wikipedia - Feast of Our Lady of the Rosary
Wikipedia - Feast of the Holy Rosary
Wikipedia - February 10 (Eastern Orthodox liturgics)
Wikipedia - February 11 (Eastern Orthodox liturgics)
Wikipedia - February 12 (Eastern Orthodox liturgics)
Wikipedia - February 13 (Eastern Orthodox liturgics)
Wikipedia - February 13
Wikipedia - February 14 (Eastern Orthodox liturgics)
Wikipedia - February 14
Wikipedia - February 15, 1839 -- 2001 film by Pierre Falardeau
Wikipedia - February 15 (Eastern Orthodox liturgics)
Wikipedia - February 16 (Eastern Orthodox liturgics)
Wikipedia - February 17 (Eastern Orthodox liturgics)
Wikipedia - February 17
Wikipedia - February 18 (Eastern Orthodox liturgics)
Wikipedia - February 18
Wikipedia - February 1900 -- List of events that occurred in February 1900
Wikipedia - February 1901 -- List of events that occurred in February 1901
Wikipedia - February 1902 -- List of events that occurred in February 1902
Wikipedia - February 1903 -- List of events that occurred in February 1903
Wikipedia - February 1909 -- List of events that occurred in February 1909
Wikipedia - February 1910 -- Month of 1910
Wikipedia - February 1911 -- List of events that occurred during February 1911
Wikipedia - February 1912 -- Month of 1912
Wikipedia - February 1913 -- Month of 1913
Wikipedia - February 1914 -- Month of 1914
Wikipedia - February 1915 -- Month of 1915
Wikipedia - February 1916 -- Month in 1916
Wikipedia - February 1917 -- Month in 1917
Wikipedia - February 1918 -- Month in 1918
Wikipedia - February 1920 -- Month in 1920
Wikipedia - February 1921 -- Month of 1921
Wikipedia - February 1922 -- Month of 1922
Wikipedia - February 1923 -- Month of 1923
Wikipedia - February 1924 -- Month of 1924
Wikipedia - February 1925 -- Month of 1925
Wikipedia - February 1926 -- Month of 1926
Wikipedia - February 1927 -- Month of 1927
Wikipedia - February 1928 -- Month of 1928
Wikipedia - February 1929 -- Month of 1929
Wikipedia - February 1930 -- Month of 1930
Wikipedia - February 1931 -- Month of 1931
Wikipedia - February 1932 -- Month of 1932
Wikipedia - February 1933 -- Month of 1933
Wikipedia - February 1934 -- Month of 1934
Wikipedia - February 1935 -- Month of 1935
Wikipedia - February 1936 -- Month of 1936
Wikipedia - February 1937 -- Month of 1937
Wikipedia - February 1938 -- Month of 1938
Wikipedia - February 1939 -- Month of 1939
Wikipedia - February 1940 -- Month of 1940
Wikipedia - February 1941 -- Month of 1941
Wikipedia - February 1942 -- Month of 1942
Wikipedia - February 1943 -- Month of 1943
Wikipedia - February 1944 -- Month of 1944
Wikipedia - February 1945 -- Month of 1945
Wikipedia - February 1946 -- Month of 1946
Wikipedia - February 1947 -- Month of 1947
Wikipedia - February 1948 -- Month of 1948
Wikipedia - February 1949 -- Month of 1949
Wikipedia - February 1950 -- Month of 1950
Wikipedia - February 1953 -- Month of 1953
Wikipedia - February 1954 -- Month of 1954
Wikipedia - February 1955 -- Month of 1955
Wikipedia - February 1956 -- Month of 1956
Wikipedia - February 1958 -- Month of 1958
Wikipedia - February 1959 -- Month of 1959
Wikipedia - February 1960 -- Month of 1960
Wikipedia - February 1961 -- Month of 1961
Wikipedia - February 1962 -- Month of 1962
Wikipedia - February 1963 -- Month of 1963
Wikipedia - February 1964 -- Month of 1964
Wikipedia - February 1965 -- Month of 1965
Wikipedia - February 1966 -- Month of 1966
Wikipedia - February 1967 -- Month of 1967
Wikipedia - February 1968 -- Month of 1968
Wikipedia - February 1969 nor'easter -- 1969 storm in the United States
Wikipedia - February 1969 -- Month of 1969
Wikipedia - February 1970 -- Month of 1970
Wikipedia - February 1971 -- Month of 1971
Wikipedia - February 1972 -- Month of 1972
Wikipedia - February 1973 -- Month of 1973
Wikipedia - February 1980 -- Month of 1980
Wikipedia - February 19 (Eastern Orthodox liturgics)
Wikipedia - February 1 (Eastern Orthodox liturgics)
Wikipedia - February 2010 Australian Cyberattacks
Wikipedia - February 2012 Aleppo bombings
Wikipedia - February 2014 Buni Yadi massacre -- Massacre in Yobe State, Nigeria
Wikipedia - February 2015 Egyptian airstrikes in Libya
Wikipedia - February 2016 Baghdad bombings -- Baghdad bombings
Wikipedia - February 2016 Homs bombings
Wikipedia - February 2016 Kabul bombing -- Attack on police building
Wikipedia - February 2016 Sayyidah Zaynab bombings
Wikipedia - February 2017 Jakarta protests -- Mass protest by Islamist group in Indonesia
Wikipedia - February 2018 Benghazi bombing
Wikipedia - February 2020 Kabul bombing -- 2020 suicide bombing
Wikipedia - February 20 (Eastern Orthodox liturgics)
Wikipedia - February 21 (Eastern Orthodox liturgics)
Wikipedia - February 22 (Eastern Orthodox liturgics)
Wikipedia - February 22
Wikipedia - February 23 (Eastern Orthodox liturgics)
Wikipedia - February 24 (Eastern Orthodox liturgics)
Wikipedia - February 25 (Eastern Orthodox liturgics)
Wikipedia - February 25th Movement -- Political movement in Mauritania
Wikipedia - February 25
Wikipedia - February 26 (Eastern Orthodox liturgics)
Wikipedia - February 26 Incident
Wikipedia - February 27 (Eastern Orthodox liturgics)
Wikipedia - February 27
Wikipedia - February 28 (Eastern Orthodox liturgics)
Wikipedia - February 28 Incident
Wikipedia - February 28
Wikipedia - February 29 (Eastern Orthodox liturgics)
Wikipedia - February 29 (film) -- 2006 Film directed by Jeong Jong-hoon
Wikipedia - February 29 -- Date
Wikipedia - February 2 (Eastern Orthodox liturgics)
Wikipedia - February 3 (Eastern Orthodox liturgics)
Wikipedia - February 4 (Eastern Orthodox liturgics)
Wikipedia - February 5 (Eastern Orthodox liturgics)
Wikipedia - February 5
Wikipedia - February 6 (Eastern Orthodox liturgics)
Wikipedia - February 6
Wikipedia - February 7 (Eastern Orthodox liturgics)
Wikipedia - February 7
Wikipedia - February 8 (Eastern Orthodox liturgics)
Wikipedia - February 8
Wikipedia - February 9 (Eastern Orthodox liturgics)
Wikipedia - February 9
Wikipedia - February flood of 1825 -- Storm surge flood on the North Sea coast of Germany and the Netherlands
Wikipedia - February Revolution -- First of two 1917 revolutions in Russia
Wikipedia - February -- Second month in the Julian and Gregorian calendars
Wikipedia - Fedayeen -- Military groups willing to sacrifice themselves for a larger campaign
Wikipedia - Federal College of Education (Technical), Umunze -- Federal tertiary institution in Anambra State, Nigeria
Wikipedia - Federal Depository Library Program -- Government program created to make U.S. federal government publications available to the public at no cost
Wikipedia - Federal Government Girls College Bida -- Federal Secondary school in Bida, Niger State, Nigeria
Wikipedia - Federalist revolts -- 1793 uprisings in Revolutionary France
Wikipedia - Federal judiciary of the United States
Wikipedia - Federal Secretary -- Secretary to the Government of Pakistan
Wikipedia - Federico Gomez de Salazar -- Spanish military officer
Wikipedia - Federico PeM-CM-1a -- U.S. Secretary of Transportation, 1993-1997
Wikipedia - Feels Good Man -- 2020 US documentary film
Wikipedia - Fejer County -- County of Hungary
Wikipedia - FeldjM-CM-$ger -- Military police of the German armed forces
Wikipedia - Felicity Bryan -- British literary agent
Wikipedia - Felipe Alfau Mendoza -- Spanish military officer
Wikipedia - Felix Cadras -- French military personnel
Wikipedia - Felix Mary Ghebreamlak -- Ethiopian Cistercian monk and priest
Wikipedia - Felix Semon -- laryngologist and neurobiologist
Wikipedia - Fellow of the Royal Society -- Elected Fellow of the Royal Society, including Honorary, Foreign and Royal Fellows
Wikipedia - FelsM-EM-^Qgagy -- Village in Northern Hungary
Wikipedia - FelsM-EM-^Qtarkany National Forest Railway -- Rail line in Northern Hungary
Wikipedia - FelsM-EM-^Qzsolca Solar Park -- Power plant in Hungary
Wikipedia - Feluda: 50 Years of Ray's Detective -- Indian documentary film
Wikipedia - Feminist literary criticism
Wikipedia - Feminists: What Were They Thinking? -- 2018 documentary film
Wikipedia - Fence -- Freestanding structure preventing movement across a boundary
Wikipedia - Fencibles (American) -- Type of military unit
Wikipedia - Fencibles -- Temporary British regiment for national defense
Wikipedia - Feng Yong -- Chinese educator, military leader and politician
Wikipedia - Ferdinand Bordewijk Prize -- Dutch literary award
Wikipedia - Ferdinand Foch -- French general and military theorist
Wikipedia - Ferdinand I of Austria -- 19th-century Emperor of Austria and King of Hungary
Wikipedia - Ferdinand KonM-EM-!M-DM-^Mak -- Croatian missionary and explorer
Wikipedia - Ferenc Bihar -- Hungarian military officer and politician
Wikipedia - Ferenc Karpati -- Hungarian military officer and politician
Wikipedia - Ferenc Keszthelyi -- Catholic bishop in Hungary
Wikipedia - Ferenc Schnetzer -- Hungarian military officer and politician
Wikipedia - Ferencvarosi TC (athletics) -- Athletics club from Budapest, Hungary
Wikipedia - Ferencvarosi TC (men's water polo) -- Water polo club in Budapest, Hungary
Wikipedia - Fergus Barrowman -- New Zealand publisher and literary commentator
Wikipedia - Fergus I (mythological king) -- Legendary king of Scotland
Wikipedia - Ferial Govashiri -- Personal secretary to U.S. President Barack Obama
Wikipedia - Fermat's theorem (stationary points) -- Method to find local maxima and minima of differentiable functions on open sets
Wikipedia - Fermion -- one of two classes of elementary particles
Wikipedia - Fernand de Langle de Cary -- French military officer
Wikipedia - Fernand Gregh -- French poet and literary critic
Wikipedia - Fernando Alegria -- Chilean poet, writer, literary critic and scholar
Wikipedia - Fernando Canon -- Filipino revolutionary general, inventor
Wikipedia - Fernando Cordero Rusque -- Chilean military officer
Wikipedia - Fernando Diez de Ulzurrun y Somellera -- Mayor of Ponce, Puerto Rico from 10 July 1887 to 4 January 1888
Wikipedia - Fernando Garfella Palmer -- Spanish documentary filmmaker
Wikipedia - Fernando Gil-EnseM-CM-1at -- Secretary of Housing of Puerto Rico
Wikipedia - Fernando M-CM-^Alvarez de Toledo, 3rd Duke of Alba -- Spanish military leader and diplomat
Wikipedia - Fernando Pessoa -- Portuguese poet, writer, literary critic, translator, publisher and philosopher
Wikipedia - Ferner Nuhn -- American author, literary critic and artist
Wikipedia - Ferree River (Montmorency River tributary) -- River in La Cote-de-Beaupre Regional County Municipality, Canada
Wikipedia - Ferrieres-Saint-Mary -- Commune in Auvergne-Rhone-Alpes, France
Wikipedia - Ferromanganese nodules -- The result of ion exchange reactions that precipitate ore components from the water (sedimentary) or out of the interstitial water of the sediments layers (diagenetic).
Wikipedia - Ferro meridian -- Line of longitude running through El Hierro (Ferro), Canary Islands
Wikipedia - Ferry tank -- Auxiliary fuel container for aircraft or other vehicle
Wikipedia - Festa Literaria Internacional de Paraty -- Brazilian literary event
Wikipedia - Festival Express -- 2003 rockumentary
Wikipedia - Fetotomy -- Veterinary operation that dissects a deceased fetus for delivery
Wikipedia - Feudalism -- Combination of legal and military customs and form of government in medieval Europe
Wikipedia - Fialova legie -- Paramilitary organization
Wikipedia - Fiat -- Automotive brand manufacturing subsidiary of FCA Italy
Wikipedia - Ficar -- Soft redirect to Wiktionary
Wikipedia - Fictional games -- Index of imaginary games created in fictional works
Wikipedia - Fiction and Other Truths: A Film About Jane Rule -- 1995 Canadian documentary film
Wikipedia - Fiction -- Narrative with imaginary elements
Wikipedia - Fiddler: A Miracle of Miracles -- 2019 documentary film
Wikipedia - Fidelity Medallion -- United States military decoration
Wikipedia - Fiduciary duty
Wikipedia - Fiduciary
Wikipedia - Field artillery team -- Military group organized to direct and control artillery fire on the battlefield
Wikipedia - Fieldata -- Military communication project and ASCII precursor
Wikipedia - Field High School -- Secondary school in Brimfield, Ohio, United States
Wikipedia - Field marshal (Pakistan) -- Highest military rank of the Pakistan Army
Wikipedia - Field marshal (United Kingdom) -- Highest military rank of the British Army
Wikipedia - Field research -- Collection of information outside a laboratory, library or workplace setting
Wikipedia - Field-sequential color system -- Color television system in which the primary color information is transmitted in successive images
Wikipedia - FIFO (film festival) -- International documentary film festival held in Tahiti
Wikipedia - Fifteenth Anniversary (Faberge egg) -- 1911 Imperial Faberge egg
Wikipedia - Fifteenth Ordinary General Assembly of the Synod of Bishops
Wikipedia - Fifty-two Library -- A series of children's adventure stories
Wikipedia - Fighter aircraft -- Military aircraft for air-to-air combat
Wikipedia - Fighter pilot -- Military combat aviator
Wikipedia - Fight Life -- Mixed martial arts documentary
Wikipedia - Fightville -- Mixed martial arts documentary
Wikipedia - Figure skating at the 1988 Winter Olympics -- Olympic figure skating events in Calgary 1988
Wikipedia - Filibuster (military) -- Leader of an unauthorized foreign military expedition
Wikipedia - Filipe de Brito e Nicote -- Portuguese mercenary in southeastern Asia
Wikipedia - Filipinas Heritage Library
Wikipedia - Film & History -- A peer-reviewed academic journal for the interdisciplinary study of moving-image arts
Wikipedia - Film Hawk -- US documentary film
Wikipedia - Filseta -- Christian feast day in the Ethiopian Orthodox Churches in commemoration of Dormition and Assumption of Mary
Wikipedia - Filth: The Mary Whitehouse Story -- 2008 British television film
Wikipedia - Fimbrian legions -- Military unit of ancient Rome
Wikipedia - Final Resolution (January 2008) -- 2008 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Finance & Development -- Journal of the International Monetary Fund
Wikipedia - Financial instrument -- Monetary contract between parties
Wikipedia - Finchley Catholic High School -- boys' secondary school in London, England
Wikipedia - Finding Fela -- 2014 documentary film directed by Alex Gibney
Wikipedia - Finding Samuel Lowe: From Harlem to China -- 2014 Jamaican documentary film
Wikipedia - Finger Lakes Library System
Wikipedia - Finitary relation -- Property that assigns truth values to k-tuples of individuals
Wikipedia - Finnish cuisine -- Culinary traditions of Finland
Wikipedia - Finnish neopaganism -- Contemporary Neopagan revival of the pre-Christian polytheistic ethnic religion of the Finns
Wikipedia - Fiona Hile -- Australian poet, short story writer and literary critic
Wikipedia - Fire and movement -- Basic modern military low-level unit tactic
Wikipedia - Firefighters Corps of Acre State -- Auxilary police of the Brazilian state of Acre
Wikipedia - Fire in Paradise -- 2019 documentary film
Wikipedia - Firepower -- Military capability to direct force at an enemy
Wikipedia - Fire!! -- 1926 African-American literary magazine in New York City
Wikipedia - First Australian Imperial Force -- Australian Army expeditionary force during World War I
Wikipedia - First Barbary War -- War between United States and the Barbary states, 1801-1806
Wikipedia - First Indian National Army -- Indian National Army as it existed between February and December 1942
Wikipedia - First Jassy-Kishinev Offensive -- Military offensive
Wikipedia - First Kill (2001 film) -- 2001 Dutch documentary film
Wikipedia - First Ladies of Maryland -- Wives of governors of the U.S. state of Maryland
Wikipedia - First Lady -- Honorary title of the wife of a president or head of state
Wikipedia - First lieutenant -- Military rank
Wikipedia - First Mongol invasion of Hungary -- First Mongol invasion of Hungary
Wikipedia - First Order (Star Wars) -- Fictional military power in the Star Wars franchise
Wikipedia - First sergeant -- Military rank in several countries
Wikipedia - First Spanish Republic -- Political regime that existed in Spain between 11 February 1873 and 29 December 1874
Wikipedia - Firth of Forth -- Estuary or firth of Scotland's River Forth
Wikipedia - Firuz Bey -- 16th-century Ottoman military officer
Wikipedia - Fishburne Military School
Wikipedia - Fish Creek Provincial Park -- Park in Calgary, Alberta, Canada
Wikipedia - Fisher House Foundation -- Network of comfort homes where military and veteransM-bM-^@M-^Y families can stay at no cost while a loved one is receiving treatment
Wikipedia - Fisher Run -- Tributary of Catawissa Creek in Pennsylvania
Wikipedia - Fish Hoek Library -- Public library in Fish Hoek in Cape Town, South Africa
Wikipedia - Fishkill Creek -- Tributary of the Hudson River in southern Dutchess County, New York
Wikipedia - Fitzalan Pursuivant Extraordinary -- English royal officer of arms
Wikipedia - Fitzjohn's Primary School
Wikipedia - Five laws of library science
Wikipedia - Fivemile Creek (East Branch Oil Creek tributary) -- Stream in Crawford County, Pennsylvania
Wikipedia - Five number summary
Wikipedia - Five-number summary
Wikipedia - Five years plan to governing aborigines -- Military plan to submit the Taiwanese aboriginals to Japanese occupation
Wikipedia - FIYAH Literary Magazine -- American-based magazine
Wikipedia - Fi Zilal al-Quran -- Commentary on the Quran
Wikipedia - Flag House Courts -- Former public housing project located in Baltimore, Maryland, United States
Wikipedia - Flaghouse Homes -- Former public housing project located in Baltimore, Maryland, United States
Wikipedia - Flag officer -- Military officer of certain seniority
Wikipedia - Flag of Hungary -- National flag
Wikipedia - Flag of the United States Space Force -- United States military branch flag
Wikipedia - Flag Raising Ceremony (China) -- Chinese military ceremony
Wikipedia - FLAMA -- Portuguese terrorist paramilitary organisation
Wikipedia - Flamethrower -- Ranged incendiary device designed to project a controllable stream of fire
Wikipedia - Flanking maneuver -- Military tactic
Wikipedia - Flashbacks (book) -- 1983 book by Timothy Leary
Wikipedia - Flat Creek (Little River tributary) -- Stream in North Carolina, USA
Wikipedia - Flat Creek (Swannanoa River tributary) -- Stream in North Carolina, USA
Wikipedia - Flat-file database -- Database stored as an ordinary unstructured file
Wikipedia - Flat Fork (Brown Creek tributary) -- Stream in North Carolina, USA
Wikipedia - Flavia Byekwaso -- Ugandan female military general
Wikipedia - Flavonoid -- A class of plant and fungus secondary metabolites
Wikipedia - Flavonols -- A class of plant and fungus secondary metabolites.
Wikipedia - Flavorful Origins -- Chinese television documentary miniseries
Wikipedia - Flawn Academic Center -- Library at the University of Texas at Austin
Wikipedia - Fletcher Pratt -- American military historian and fantasy writer
Wikipedia - Flicker (film) -- 2008 Canadian documentary film
Wikipedia - Flight of the Hawk -- 1998 novel by Gary Paulsen
Wikipedia - Flora Mary Campbell -- Australian botanist and botanical collector
Wikipedia - Florence Baschet -- French composer of contemporary music
Wikipedia - Florence Mary Wilson (writer) -- Poet
Wikipedia - Floriana-Valletta rivalry -- Rivary match between Valletta FC and Floriana FC
Wikipedia - Florida Library Association -- Professional association for librarians in Florida
Wikipedia - Florida Mental Health Act -- Involuntary institutionalization law
Wikipedia - Flotilla admiral -- Military rank
Wikipedia - Flying Dog Brewery -- Craft brewery in Frederick, Maryland
Wikipedia - Flying Dutchman -- Legendary ghost ship
Wikipedia - Flying Tigers -- Group of American military pilots who flew for the Republic of China Air Force in 1941-42
Wikipedia - Flysch -- Type of sedimentary rock sequence
Wikipedia - FM-CM-$hnrich -- Military rank
Wikipedia - FMRIB Software Library
Wikipedia - FMW 7th Anniversary Show -- 1996 Frontier Martial-Arts Wrestling event
Wikipedia - Focke-Wulf Fw 56 Stosser -- 1933 military training aircraft family
Wikipedia - Focke-Wulf Fw 58 Weihe -- 1935 military aircraft family by Focke-Wulf
Wikipedia - Fog of war -- Concept of uncertainty in military operations and game theory
Wikipedia - Fokker-Leimberger -- Externally powered, 12-barrel rifle-caliber rotary cannon
Wikipedia - Foley Center Library
Wikipedia - Foley Gallery -- Contemporary art gallery in Manhattan, New York City
Wikipedia - Folger Shakespeare Library -- independent research library in Washington, D.C.
Wikipedia - Folklore: The Long Pond Studio Sessions -- 2020 American documentary concert film
Wikipedia - Folkner Branch (New Hope River tributary) -- Stream in North Carolina, USA
Wikipedia - Follicular dendritic cells -- Non-migratory population found in primary and secondary follicles of the B cell areas of lymph nodes, spleen, and mucosa-associated lymphoid tissue (MALT).
Wikipedia - Follicular phase -- Phase of the estrous or menstrual cycle during which follicles in the ovary mature ending with ovulation
Wikipedia - Foncquevillers Military Cemetery -- Cemetery located in Pas-de-Calais, in France
Wikipedia - Fondren Library
Wikipedia - Fontconfig -- Free software library to provide configuration, enumeration and substitution of fonts
Wikipedia - Fontenay-le-Pesnel War Cemetery -- Military cemetery in Normandy
Wikipedia - Font Hill Manor -- Historic slave plantation in Maryland
Wikipedia - Font Library -- Free/open font hosting web site
Wikipedia - Foodservice -- Part of the tertiary sector of the economy that deals with catering
Wikipedia - Foothills Nordic Ski Club -- Skiing and biathlon club in Calgary, Canada
Wikipedia - Foothold -- Soft redirect to Wiktionary
Wikipedia - Foot (unit) -- Customary unit of length
Wikipedia - For Ahkeem -- 2017 documentary film
Wikipedia - For All Mankind -- 1989 documentary film by Al Reinert
Wikipedia - Forbidden Love: The Unashamed Stories of Lesbian Lives -- 1992 Canadian documentary film directed by Lynne Fernie
Wikipedia - Forbidden: Undocumented and Queer in Rural America -- 2016 documentary film
Wikipedia - Force Majeure (dance company) -- Sydney contemporary dance company
Wikipedia - Force majeure -- Extraordinary occurrence beyond control
Wikipedia - Force Protection Europe -- European subsidiary of Force Protection Inc.
Wikipedia - Force protection -- Military term; preventive measures taken to mitigate hostile actions
Wikipedia - Forces and Fields -- Book by Mary B. Hesse
Wikipedia - Forces of Nature (2004 film) -- 2004 documentary film by Sean Casey
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Wikipedia - Gary Ginsberg -- American lawyer
Wikipedia - Gary Glasberg -- American television writer and producer
Wikipedia - Gary Glassman -- American filmmaker
Wikipedia - Gary Glitter -- English glam rock singer-songwriter and musician
Wikipedia - Gary Goldman (screenwriter) -- American screenwriter
Wikipedia - Gary Goldman -- American film director and producer
Wikipedia - Gary Goodridge -- Canadian kickboxer and MMA fighter
Wikipedia - Gary Gottfredson -- American psychologist
Wikipedia - Gary Graham -- American actor
Wikipedia - Gary Grant (serial killer) -- Convicted American serial killer
Wikipedia - Gary Greenberg (psychologist) -- American psychologist
Wikipedia - Gary Griffin (sailor) -- Guamanian sailor
Wikipedia - Gary Grindler -- American lawyer
Wikipedia - Gary Groh -- American golfer
Wikipedia - Gary Groth -- American comic book editor, publisher and critic
Wikipedia - Gary Gubner -- American sportsman
Wikipedia - Gary Gutting -- American philosopher
Wikipedia - Gary Gygax bibliography -- Wikipedia bibliography
Wikipedia - Gary Gygax -- American game designer and writer
Wikipedia - Gary Hallberg -- American professional golfer
Wikipedia - Gary Hall (judoka) -- British judoka
Wikipedia - Gary Hall (taekwondo) -- Bristish Taekwondo athlete and trainer
Wikipedia - Gary Haney -- American architect
Wikipedia - Gary Hardgrave -- Australian politician
Wikipedia - Gary Hardinges -- British archer
Wikipedia - Gary Hart -- American politician
Wikipedia - Gary Hart (wrestler) -- American professional wrestler and manager
Wikipedia - Gary Hatfield -- American philosopher
Wikipedia - Gary Henderson (playwright) -- New Zealand playwright, director and teacher
Wikipedia - Gary H. Gibbons -- American cardiologist
Wikipedia - Gary Higgins -- Australian politician
Wikipedia - Gary Hines (politician) -- Canadian politician
Wikipedia - Gary Hoey -- American musician
Wikipedia - Gary Hollywood -- British actor
Wikipedia - Gary Holt (musician) -- American guitarist
Wikipedia - Gary Holton -- British actor and musician
Wikipedia - Gary Hooper (Paralympian) -- Australian Paralympic athlete
Wikipedia - Gary Howell (West Virginia politician)
Wikipedia - Gary Hug
Wikipedia - Gary, Indiana
Wikipedia - Gary Jacobson (golfer) -- American golfer
Wikipedia - Gary J. Aguirre -- American lawyer
Wikipedia - Gary James Jason -- American philosopher
Wikipedia - Gary Jarman -- British singer
Wikipedia - Gary Jeffress -- American academic
Wikipedia - Gary Jennings (athlete) -- British hurdler
Wikipedia - Gary Jennings -- American author
Wikipedia - Gary Johnson 2016 presidential campaign -- Political campaign
Wikipedia - Gary Johnson -- American politician, businessman, and 29th Governor of New Mexico
Wikipedia - Gary Jones (costume designer) -- American costume designer
Wikipedia - Gary Jones (motorcyclist) -- American motorcycle racer
Wikipedia - Gary Jonland -- American speed skater
Wikipedia - Gary Juffa -- Papua New Guinean politician
Wikipedia - Gary Kemp -- English actor and musician
Wikipedia - Gary Kielhofner -- occupational therapy theorist
Wikipedia - Gary Kildall -- American computer scientist and microcomputer entrepreneur
Wikipedia - Gary Kinder (author) -- American writer
Wikipedia - Gary Kinder -- American decathlete
Wikipedia - Gary King (golfer) -- English golfer
Wikipedia - Gary King (political scientist)
Wikipedia - Gary Kleck
Wikipedia - Gary Kleffman -- American male curler
Wikipedia - Gary Klein (disambiguation)
Wikipedia - Gary K. Michelson -- American surgeon
Wikipedia - Gary Knopp -- American politician
Wikipedia - Gary Kovacs
Wikipedia - Gary Kreps -- Communication scholar, professor, author
Wikipedia - Gary Krist (writer) -- American writer
Wikipedia - Gary K. Wolfe
Wikipedia - Gary Lachman
Wikipedia - Gary Lagesse -- American athletic director, head softball coach, team advisor and current sporting goods sales representative
Wikipedia - Gary Lambert (politician) -- American politician
Wikipedia - Gary Lamb -- New Zealand diver
Wikipedia - Gary Langford -- British weightlifter
Wikipedia - Gary Lauck -- American neo-Nazi and publisher
Wikipedia - Gary Lee Conner -- American musician
Wikipedia - Gary Lee Davis -- American convicted murderer
Wikipedia - Gary Legenhausen
Wikipedia - Gary Lennon -- American Screenwriter
Wikipedia - Gary L. Francione -- American legal scholar
Wikipedia - Gary Lindstrom
Wikipedia - Gary Lloyd -- British composer
Wikipedia - Gary L. Miller (mathematician)
Wikipedia - Gary Lockerbie -- English golfer
Wikipedia - Gary Lock
Wikipedia - Gary Logan -- Scottish wheelchair curler
Wikipedia - Gary Louris -- American musician
Wikipedia - Gary L. Thomas (game designer) -- American game designer
Wikipedia - Gary L. Thomas (general) -- US Marine Corps general
Wikipedia - Gary Lucas -- American musician
Wikipedia - Gary Lucy -- English actor, television personality and model
Wikipedia - Gary Maclean -- Scottish chef
Wikipedia - Gary Malkowski -- Canadian politician
Wikipedia - Gary Mallaber
Wikipedia - Gary M. Anderson -- American musician
Wikipedia - Gary Marcus
Wikipedia - Gary Marks (golfer) -- English golfer
Wikipedia - Gary Marshall -- American farmer, educator and politician from Idaho
Wikipedia - Gary McClelland -- American psychologist
Wikipedia - Gary McCormick -- New Zealand poet and broadcaster (born 1951)
Wikipedia - Gary McKinnon -- British suspected hacker
Wikipedia - Gary McSpadden -- American singer and songwriter
Wikipedia - Gary Merrill -- Film and television character actor from the United States
Wikipedia - Gary Metcalf
Wikipedia - Gary M. Feinman
Wikipedia - Gary Michael Berman -- American businessperson
Wikipedia - Gary Miller (computer scientist)
Wikipedia - Gary Miller (professor)
Wikipedia - Gary Miller (sportscaster) -- American sportscaster and radio host
Wikipedia - Gary Mohr -- American politician from Iowa
Wikipedia - Gary Moore -- Northern Ireland guitarist, songwriter and record producer
Wikipedia - Gary Morgan (racewalker) -- American racewalker
Wikipedia - Gary Morton -- American comedian
Wikipedia - Gary M. Reiner
Wikipedia - Gary Muhrcke -- Inaugural New York City Marathon winner
Wikipedia - Gary Mull -- American yacht designer
Wikipedia - Gary Murphy -- Irish professional golfer
Wikipedia - Gary Myers (lawyer)
Wikipedia - Gary Nagle -- South African business executive
Wikipedia - Gary Nixon -- American motorcycle racer
Wikipedia - Gary Nolan (politician) -- American politician and member of the Vermont State House of Representatives
Wikipedia - Gary Null -- American talk radio host and author who advocates for alternative medicine
Wikipedia - Gary Numan discography -- Artist discography
Wikipedia - Gary Numan
Wikipedia - Gary Oldman -- English actor and filmmaker
Wikipedia - Gary Oliver (actor) -- English actor
Wikipedia - Gary Orr -- Scottish golfer
Wikipedia - Gary O'Shaughnessy -- Irish singer
Wikipedia - Gary Owens -- American radio announcer and personality
Wikipedia - Gary O' -- Canadian rock singer
Wikipedia - Gary Palmer (politician) -- American politician
Wikipedia - Gary Panter -- American artist
Wikipedia - Gary Parsonage -- British equestrian
Wikipedia - Gary Paul Nabhan
Wikipedia - Gary Paulsen -- American writer
Wikipedia - Gary P. Dillon -- American politician
Wikipedia - Gary Peacock -- American jazz double-bassist
Wikipedia - Gary Perry -- American politician
Wikipedia - Gary Peters -- American politician
Wikipedia - Gary Pierce -- American politician
Wikipedia - Gary Pine -- Jamaican singer
Wikipedia - Gary Pinto -- Australian singer, songwriter and musician
Wikipedia - Gary Plauche -- American vigilante
Wikipedia - Gary Player -- South African golfer
Wikipedia - Gary Porter, Baron Porter of Spalding -- British Conservative politician (born 1960)
Wikipedia - Gary Potts -- Temagami First Nation chief
Wikipedia - Gary Powell (actor) -- British actor
Wikipedia - Gary Powell (musician) -- American-English drummer
Wikipedia - Gary Presland
Wikipedia - Gary Pressy -- American organist
Wikipedia - Gary Proud -- American politician
Wikipedia - Gary P. Weeden -- American military chaplain
Wikipedia - Gary (rapper) -- South Korean rapper and television personality
Wikipedia - Gary Ray Bowles -- American serial killer
Wikipedia - Gary R. Epler -- Professor in Harvard Medical college
Wikipedia - Gary Rhodes -- English chef
Wikipedia - Gary Richard Brown -- American judge
Wikipedia - Gary Richardson (Arizona politician) -- American politician
Wikipedia - Gary Richardson (lawyer) -- American politician
Wikipedia - Gary Ridgway -- American serial killer
Wikipedia - Gary Rivlin
Wikipedia - Gary Rizzo -- American sound engineer
Wikipedia - Gary R. Mar
Wikipedia - Gary Romine -- American politician
Wikipedia - Gary Rossington -- American musician, founding member of rock band Lynyrd Skynyrd
Wikipedia - Gary Ross -- American film director
Wikipedia - Gary Rowe -- Australian politician
Wikipedia - Gary Ryan (athlete) -- Irish sprinter, athletics coach and sports administrator
Wikipedia - Gary Rydstrom
Wikipedia - Gary Sain -- Racecar driver from North Carolina
Wikipedia - Gary Sambrook -- British Conservative Party politician
Wikipedia - Gary Sanchez Productions -- Production company
Wikipedia - Gary Sandy -- American actor
Wikipedia - Gary Sange -- American poet and professor
Wikipedia - Gary S. Becker
Wikipedia - Gary Schaff -- Canadian Paralympic athlete
Wikipedia - Gary Schnee -- American male curler
Wikipedia - Gary Schroen -- Former CIA officer
Wikipedia - Gary Schwartz
Wikipedia - Gary Seitz -- American mathematician
Wikipedia - Gary S. Fields -- American economist, the John P
Wikipedia - Gary Sheard -- Olympic sailor from Australia
Wikipedia - Gary Sheffield (bobsleigh) -- American bobsledder
Wikipedia - Gary Sick -- American academic and Presidential advisor
Wikipedia - Gary Sinise -- American actor, director, musician, producer and philanthropist
Wikipedia - Gary Smith (sailor) -- Australian sailor
Wikipedia - Gary Snyder -- American poet
Wikipedia - Gary Soto -- American poet and writer
Wikipedia - Gary Staples -- American politician
Wikipedia - Gary Steiner
Wikipedia - Gary Stein -- American sports announcer (born 1961)
Wikipedia - Gary Stephen Katzmann -- United States Judge
Wikipedia - Gary Stewart (politician) -- Canadian politician
Wikipedia - Gary Stix
Wikipedia - Gary Stormo
Wikipedia - Gary Streeter -- British Conservative politician
Wikipedia - Gary Stroutsos -- American musician
Wikipedia - Gary Strydom -- South African bodybuilder
Wikipedia - Gary Sullivan (engineer)
Wikipedia - Gary Sweet -- Australian actor
Wikipedia - Gary Talpas -- American art director and photographer
Wikipedia - Gary Taylor (scholar)
Wikipedia - Gary Taylor (strongman) -- British strength athlete
Wikipedia - Gary the Rat -- American television program adult-oriented animated series
Wikipedia - Gary Thomas (academic) -- American academic
Wikipedia - Gary Thorne -- American sportscaster
Wikipedia - Gary Tillery
Wikipedia - Gary Tobian -- American diver
Wikipedia - Gary Trauner -- American politician and businessman
Wikipedia - Gary Trousdale -- American film director
Wikipedia - Gary Turco -- American politician
Wikipedia - Gary Turner (fighter) -- English Ju-Jitsu practitioner, kickboxer and mixed martial arts fighter
Wikipedia - Gary Urton -- American anthropologist
Wikipedia - Gary U.S. Bonds -- American singer and songwriter
Wikipedia - Gary Valenciano -- Filipino musician
Wikipedia - Gary VanDeaver -- American educator and state representative
Wikipedia - Gary Varner
Wikipedia - Gary Viens -- American politician and member of the Vermont State House of Representatives
Wikipedia - Gary Vinson -- American actor
Wikipedia - Gary Visconti -- American former figure skater
Wikipedia - Gary Wade -- South African canoeist
Wikipedia - Gary Walker (musician) -- American musician
Wikipedia - Gary W. Bauer -- American politician from Idaho
Wikipedia - Gary Webb (golfer) -- American golfer
Wikipedia - Gary Webb -- American investigative journalist (1955-2004)
Wikipedia - Gary Weis -- American film and television director
Wikipedia - Gary Wheaton -- Member of the New Hampshire House of Representatives
Wikipedia - Gary Whitta -- English writer and video game journalist
Wikipedia - Gary Wilcox (scholar) -- American media and marketing scholar
Wikipedia - Gary Wilde -- American writer and priest
Wikipedia - Gary William Flake
Wikipedia - Gary Will -- Canadian professional wrestling historian
Wikipedia - Gary Windass -- Fictional character from the British soap opera Coronation Street
Wikipedia - Gary Winkel
Wikipedia - Gary Wise -- Canadian Magic: The Gathering player
Wikipedia - Gary W. Kronk
Wikipedia - Gary Wolstenholme -- English professional golfer
Wikipedia - Garywood Assembly of God -- Large church in Hueytown, Alabama, United States
Wikipedia - Gary Woodland -- American professional golfer
Wikipedia - Gary Woronchak -- American politician from Michigan
Wikipedia - Gary Wortman -- American rugby coach
Wikipedia - Gary Wright (politician) -- Politician
Wikipedia - Gary Wright -- American recording artist; singer, songwriter, musician, and composer
Wikipedia - Gary Yershon -- English composer
Wikipedia - Gary Young (poet) -- American poet
Wikipedia - Gary Yourofsky -- American animal rights activist
Wikipedia - Gary Zebrowski -- French snowboarder
Wikipedia - Gary Zukav -- American writer and revivalist
Wikipedia - Gascon campaign of 1345 -- Military campaign during the Hundred Years' War
Wikipedia - Gas laws -- Scientific description of the bahaviour of gases as physical conditions vary
Wikipedia - Gaspary's Sons -- 1948 film
Wikipedia - Gaston Billotte -- French military officer
Wikipedia - Gaston-Laurent Coeurdoux -- French Indianist and missionary
Wikipedia - Gates of Alexander -- Legendary barrier supposedly built by Alexander the Great in the Caucasus
Wikipedia - Gates of hell -- Legendary entrances to the underworld
Wikipedia - Gateway Seminary -- Theological school affiliated with Southern Baptist Convention in the Western United States
Wikipedia - GAU-12 Equalizer -- 25 mm rotary autocannon aircraft armament
Wikipedia - Gaudiya Mission -- Monastic and missionary organization in Calcutta, India
Wikipedia - Gaurav Chaudhary -- Indian technology YouTuber
Wikipedia - Gauri Shankar Chaudhary -- Nepalese Politician
Wikipedia - Gaussian integer -- Complex number whose real and imaginary parts are both integers
Wikipedia - Gautala Autramghat Sanctuary -- Protected Wildlife Sanctuary in Maharashtra, India
Wikipedia - Gavemic U. Ary -- Indian cinematographer
Wikipedia - Gavin Roynon -- English cricketer, teacher, and military historian
Wikipedia - Gavril Myasnikov -- Russian revolutionary
Wikipedia - Gayatri Chakravorty Spivak -- Indian scholar, literary theorist, and feminist critic
Wikipedia - Gay literature -- Literary genre
Wikipedia - Gaza (film) -- Documentary film by Garry Keane and Andrew McConnell
Wikipedia - Gaza flotilla raid -- 2010 Israeli military operation against a humanitarian ship convoy
Wikipedia - GCIRS 16SW -- Binary star in the Galactic Center
Wikipedia - GDAL -- Translator library for raster and vector geospatial data formats
Wikipedia - GD Graphics Library
Wikipedia - Geary 18 -- Sailboat class
Wikipedia - Geary Boulevard -- Thoroughfare in San Francisco, United States
Wikipedia - Geary (e-mail client) -- Open-source email client
Wikipedia - Geary Eppley -- American academic and sports coach (1895-1978)
Wikipedia - Geary Hobson -- Native American writer (born 1941)
Wikipedia - Gedling (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom, 1983 onwards
Wikipedia - Geek Squad -- Subsidiary of the US and Canadian company Best Buy
Wikipedia - Gefreiter -- German military rank
Wikipedia - Gegham Saryan -- Armenian poet and translator
Wikipedia - GE Healthcare -- U.S. corporate subsidiary
Wikipedia - Geisel Library -- Main library at UC San Diego.
Wikipedia - Gelasian Sacramentary
Wikipedia - Gellish English dictionary
Wikipedia - Gemara -- The component of the Talmud comprising rabbinical analysis of and commentary on the Mishnah
Wikipedia - Gendarmerie (Romania) -- Military police force in Romania
Wikipedia - Gender binary -- Classification of sex and gender into two distinct, opposite forms of masculine and feminine
Wikipedia - Gender studies -- Interdisciplinary field of study
Wikipedia - General Archive of the Indies -- Historical documentary archive located in Seville
Wikipedia - General Certificate of Secondary Education -- British public examinations, generally taken aged 16
Wikipedia - General Defense Command -- Military command
Wikipedia - General Dynamics F-111C -- Military interdictor and tactical strike aircraft
Wikipedia - General Electric TF34 -- Military turbofan engine
Wikipedia - General (Mexico) -- military rank
Wikipedia - General officer -- Military rank
Wikipedia - General Order No. 1 (Gulf War) -- US military general order
Wikipedia - General practitioner -- Type of medical doctor specialising as a generalist, usually working in primary care setting
Wikipedia - General Sciences Library of Ho Chi Minh City -- Library in Ho Chi Minh City, Vietnam
Wikipedia - General Secretary of Bangladesh Nationalist Party -- General Secretary of Bangladesh Nationalist Party
Wikipedia - General Secretary of the Chinese Communist Party
Wikipedia - General Secretary of the Communist Party of China
Wikipedia - General Secretary of the Communist Party of the Soviet Union -- De facto Leader of the Soviet Union
Wikipedia - General Secretary of the Communist Party of Vietnam
Wikipedia - General Secretary Xi Jinping's kindness we never forget -- Chinese political song
Wikipedia - General (United Kingdom) -- Highest military rank of the British Army
Wikipedia - General (United States) -- Military rank in US armed forces
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Wikipedia - Genetic and Evolutionary Computation Conference
Wikipedia - Genital modification and mutilation -- Permanent or temporary changes to human sex organs
Wikipedia - Genitourinary system
Wikipedia - Genizah -- A storage area in a Jewish synagogue or cemetery designated for the temporary storage of worn-out Hebrew-language books and papers
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Wikipedia - Geography of Hungary
Wikipedia - Geometric integrator -- Mathematical field of numerical ordinary differential equations
Wikipedia - Geometry of binary search trees
Wikipedia - Geophysical fluid dynamics -- The fluid dynamics of naturally occurring flows, such as lava flows, oceans, and planetary atmospheres, on Earth and other planets
Wikipedia - George Armistead -- American military officer (1780-1818)
Wikipedia - George Aryee -- Ghanaian public servant and broadcasting executive
Wikipedia - George Barrett (actuary)
Wikipedia - George B. Cary -- American politician (1811-1850)
Wikipedia - George Boardman (missionary) -- Christian missionary
Wikipedia - George Bomford -- American military officer, inventor, and designer
Wikipedia - George Childress -- American revolutionary
Wikipedia - George Curzon, 1st Marquess Curzon of Kedleston -- British Viceroy of India and Foreign Secretary
Wikipedia - George Dawson Flinter -- Irish mercenary
Wikipedia - George Epps (actuary) -- British actuary and civil servant
Wikipedia - George F. Stooke -- English physician and medical missionary
Wikipedia - George Grant Francis -- Welsh antiquary and civic leader
Wikipedia - George Grenfell -- Baptist missionary to Cameroon and explorer of Africa
Wikipedia - George Howard (Governor of Maryland) -- American politician (1789-1846)
Wikipedia - George H.W. Bush Presidential Library and Museum -- Presidential library and museum for U.S. President George H.W. Bush, located in College Station, Texas
Wikipedia - George Keith (missionary)
Wikipedia - George Koehler -- British military engineer
Wikipedia - George Leary (sport shooter) -- Canadian sports shooter
Wikipedia - George Leary -- Australian politician
Wikipedia - George Liele -- African American baptist minister and missionary)
Wikipedia - George Lyman Kittredge -- American scholar, literary critic, and folklorist
Wikipedia - George Marshall -- US military leader, Army Chief of Staff
Wikipedia - George Maryan -- Indian actor
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Wikipedia - George Mills Harper -- American literary scholar (b. 1914, d. 2006)
Wikipedia - George Moreby Acklom -- British writer, literary critic and editor
Wikipedia - George Nathanael Anderson -- American pastor and missionary (1883-1958)
Wikipedia - Georg Engel -- German literary critic
Wikipedia - George of Hungary -- Ottoman escapee slave
Wikipedia - George Petrie (artist) -- Irish painter, musician, antiquary and archaeologist
Wikipedia - George Preston (military officer) -- British army officer
Wikipedia - George Puttenham -- 16th-century English writer and literary critic
Wikipedia - George Racey Jordan -- American military officer, businessman, lecturer, activist, and author.
Wikipedia - George Rogers Clark Floyd -- 19th century American politician, 5th Secretary of Wisconsin Territory, Member of the West Virginia House of Delegates
Wikipedia - Georges Borchardt -- American literary agent
Wikipedia - Georges Creek (Monongahela River tributary) -- Stream in Pennsylvania, USA
Wikipedia - Georges Danton -- French revolutionary
Wikipedia - George Shultz -- American economist, statesman, businessman, and former Secretary of Labor, Treasury, and State
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Wikipedia - George Steiner -- American writer, literary critic and philosopher
Wikipedia - George Studd -- English cricketer and missionary
Wikipedia - George W. Bush Presidential Center -- Presidential library and museum for U.S. President George W. Bush, located in Dallas, Texas
Wikipedia - George W. Bush Presidential Library
Wikipedia - George Weedon -- American soldier during the American Revolutionary War
Wikipedia - George Whitefield Davis -- US Army general, military Governor of Puerto Rico, and of the Panama Canal Zone
Wikipedia - George William Brown -- mayor of Baltimore, Maryland, from 1860 to 1861
Wikipedia - George W. Truett Theological Seminary -- School in Waco, Texas, United States at Baylor University
Wikipedia - Georg Forster -- German naturalist, ethnologist, travel writer, journalist, and revolutionary
Wikipedia - Georgia E. L. Patton Washington -- American missionary and physician
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Wikipedia - Georgia Tech Library
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Wikipedia - Georgy Polkovnikov -- Russian military
Wikipedia - Geostationary orbit -- Circular orbit above the Earth's equator and following the direction of the Earth's rotation
Wikipedia - Geostationary
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Wikipedia - Gerhard Raht -- German Luftwaffe military aviator during World War II
Wikipedia - Gerhardt Csejka -- German essayist and literary translator
Wikipedia - German Academy of Sciences at Berlin -- Primary research institute of East Germany
Wikipedia - German Air Force -- Air warfare branch of Germany's military
Wikipedia - German Army (1935-1945) -- 1935-1945 land warfare branch of the German military
Wikipedia - German Army -- Land warfare branch of Germany's military since 1955
Wikipedia - German auxiliary Berlin -- Berlin-class oiler
Wikipedia - German auxiliary Bonn -- Berlin-class oiler
Wikipedia - German auxiliary Frankfurt am Main -- Berlin-class oiler
Wikipedia - German Concentration Camps Factual Survey -- 1945 documentary film directed by Sidney Bernstein, Baron Bernstein and Alfred Hitchcock
Wikipedia - German cuisine -- Culinary traditions of Germany
Wikipedia - German Dictionary
Wikipedia - German Emperor -- 1871-1918 hereditary head of state of the German Empire
Wikipedia - German interracial marriage debate (1912) -- Parliamentary debate
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Wikipedia - German military administration in occupied France during World War II -- Interim occupation authority established by Nazi Germany during World War II
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Wikipedia - German military technology during World War II
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Wikipedia - German Navy -- Maritime warfare branch of Germany's military
Wikipedia - German occupation of Luxembourg during World War I -- Military occupation, 1914-1918
Wikipedia - German rearmament -- Military rearmament carried out in Germany during the interwar period (1918-1939)
Wikipedia - German strike of January 1918 -- Political strike in Germany against the First World War
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Wikipedia - Germ layer -- Primary layer of cells in embryonic development
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Wikipedia - Gervase Francis Newport Tinley -- British military commander
Wikipedia - Geschwister-Scholl-Preis -- A literary prize which is awarded annually by the Bavarian chapter of the Borsenverein des Deutschen Buchhandels and the city of Munich
Wikipedia - Gesta Hammaburgensis ecclesiae pontificum -- Literary work
Wikipedia - Getting Mary Married -- 1919 film by Allan Dwan
Wikipedia - Gevorg Ghazaryan (politician) -- Armenian politician
Wikipedia - Geylang East Public Library -- Public library in Singapore
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Wikipedia - Geza I of Hungary -- 11th-century King of Hungary
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Wikipedia - GigaDB -- Disciplinary repository
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Wikipedia - Gilson Run (Pine Creek tributary) -- Waterway in Warren County, Pennsylvania
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Wikipedia - Gladwyn Jebb -- Acting Secretary-General of the United Nations
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Wikipedia - Gladys Spellman -- American politician from Maryland (1918-1988)
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Wikipedia - GLib -- Software library
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Wikipedia - Global Terrorism Database -- Post-1970 terrorist incident database by the University of Maryland, College Park
Wikipedia - Global War on Terrorism Expeditionary Medal -- American campaign medal
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Wikipedia - Glorious First of June -- Naval battle of the French Revolutionary Wars
Wikipedia - Glosa -- International auxiliary language
Wikipedia - Glossary of aerospace engineering -- List of definitions of terms and concepts commonly used in aerospace engineering
Wikipedia - Glossary of agriculture -- List of definitions of terms and concepts commonly used in agriculture
Wikipedia - Glossary of algebraic geometry -- Wikipedia glossary
Wikipedia - Glossary of American politics -- Political jargon and technical terms of the USA
Wikipedia - Glossary of American terms not widely used in the United Kingdom -- Wikipedia glossary
Wikipedia - Glossary of anarchism -- Wikipedia glossary
Wikipedia - Glossary of ancient Egypt artifacts -- Wikipedia glossary
Wikipedia - Glossary of ancient Roman culture -- Wikipedia glossary
Wikipedia - Glossary of ancient Roman religion -- Wikipedia glossary
Wikipedia - Glossary of anime and manga -- Wikimedia list article
Wikipedia - Glossary of ant terms -- Wikipedia glossary
Wikipedia - Glossary of archaeology -- Glossary for archaeological terms
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Wikipedia - Glossary of architecture -- List of definitions of terms and concepts used in architecture
Wikipedia - Glossary of areas of mathematics
Wikipedia - Glossary of arithmetic and diophantine geometry -- Wikipedia glossary
Wikipedia - Glossary of artificial intelligence -- List of definitions of terms and concepts commonly used in the study of artificial intelligence
Wikipedia - Glossary of astronomy -- List of definitions of terms and concepts commonly used in the study of astronomy
Wikipedia - Glossary of Australian and New Zealand punting -- Wikipedia glossary
Wikipedia - Glossary of Australian railway terms -- Wikipedia glossary
Wikipedia - Glossary of automotive design -- Wikipedia glossary
Wikipedia - Glossary of backup terms -- List of definitions of terms and jargon related to computer data backups
Wikipedia - Glossary of bagpipe terms -- Wikipedia glossary
Wikipedia - Glossary of ballet -- Wikipedia glossary
Wikipedia - Glossary of BDSM -- Wikipedia glossary
Wikipedia - Glossary of beekeeping -- Wikipedia glossary
Wikipedia - Glossary of belly dance terms -- Wikipedia glossary
Wikipedia - Glossary of bets offered by UK bookmakers -- Wikipedia glossary
Wikipedia - Glossary of biology -- List of definitions of terms and concepts commonly used in the study of biology
Wikipedia - Glossary of bird terms -- Glossary of common English language terms used in the description of birds
Wikipedia - Glossary of BitTorrent terms -- Wikipedia glossary list
Wikipedia - Glossary of blackjack terms -- List of definitions of terms and concepts used in the game of blackjack
Wikipedia - Glossary of blogging -- Wikipedia glossary
Wikipedia - Glossary of board games -- List of definitions of terms and concepts common to many board games
Wikipedia - Glossary of boiler terms -- Wikipedia glossary
Wikipedia - Glossary of botanical terms -- Glossary of technical terms used in botany
Wikipedia - Glossary of botany
Wikipedia - Glossary of bowling -- List of definitions of terms and jargon used in bowling
Wikipedia - Glossary of bowls terms -- Wikipedia glossary
Wikipedia - Glossary of Brazil investigative terms -- Wikipedia glossary
Wikipedia - Glossary of Brexit terms -- Words about the UK's withdrawal from the EU
Wikipedia - Glossary of British bricklaying -- List of bricklaying terms and their meanings
Wikipedia - Glossary of British ordnance terms -- Wikipedia glossary
Wikipedia - Glossary of British terms not widely used in the United States -- Wikipedia glossary
Wikipedia - Glossary of broadcasting terms -- List of definitions of terms and jargon related to television and radio broadcasting
Wikipedia - Glossary of Buddhism -- Wikipedia glossary
Wikipedia - Glossary of calculus -- List of definitions of terms and concepts commonly used in calculus
Wikipedia - Glossary of cannabis terms -- Wikipedia glossary
Wikipedia - Glossary of card game terms -- List of definitions of terms and jargon used in card games
Wikipedia - Glossary of Carnatic music -- Wikipedia glossary
Wikipedia - Glossary of caving and speleology -- Wikipedia glossary
Wikipedia - Glossary of chemical formulae -- Alphabetic list of common chemical compounds with chemical formulas and CAS numbers
Wikipedia - Glossary of chemical formulas
Wikipedia - Glossary of chemistry terms -- List of definitions of terms and concepts commonly used in the study of chemistry
Wikipedia - Glossary of chemistry
Wikipedia - Glossary of chess problems -- Wikipedia glossary
Wikipedia - Glossary of chess -- Glossary of common chess terminology
Wikipedia - Glossary of Christianity -- Wikipedia glossary
Wikipedia - Glossary of civil engineering -- Wikipedia glossary
Wikipedia - Glossary of classical algebraic geometry -- Wikipedia glossary
Wikipedia - Glossary of climate change -- List of definitions of terms and concepts commonly used in the study of climate change
Wikipedia - Glossary of climbing terms -- List of definitions of terms and concepts related to rock climbing and mountaineering
Wikipedia - Glossary of clinical research -- Wikipedia glossary
Wikipedia - Glossary of coal mining terminology -- Wikipedia glossary
Wikipedia - Glossary of Colombian music -- Wikipedia glossary
Wikipedia - Glossary of comics terminology -- Comics vocabulary
Wikipedia - Glossary of communication disorders -- Wikipedia glossary
Wikipedia - Glossary of commutative algebra -- Wikipedia glossary
Wikipedia - Glossary of computer chess terms -- Wikipedia glossary
Wikipedia - Glossary of computer graphics
Wikipedia - Glossary of computer hardware terms
Wikipedia - Glossary of computer science -- List of definitions of terms and concepts commonly used in computer science
Wikipedia - Glossary of computer software terms -- Wikipedia glossary
Wikipedia - Glossary of construction cost estimating -- Wikipedia glossary
Wikipedia - Glossary of contract bridge terms -- Wikipedia glossary
Wikipedia - Glossary of country dance terms -- Wikipedia glossary
Wikipedia - Glossary of craps terms -- Wikipedia glossary
Wikipedia - Glossary of cryptographic keys -- Wikipedia glossary
Wikipedia - Glossary of cue sports terms -- Wikipedia glossary
Wikipedia - Glossary of curling -- List of terminology used in sport of curling
Wikipedia - Glossary of dance moves -- Wikipedia glossary
Wikipedia - Glossary of darts -- List of definitions of terms and concepts used in the game of darts
Wikipedia - Glossary of dentistry
Wikipedia - Glossary of diabetes -- Wikipedia glossary
Wikipedia - Glossary of differential geometry and topology
Wikipedia - Glossary of digital audio -- Wikipedia glossary
Wikipedia - Glossary of digital forensics terms -- Wikipedia glossary list
Wikipedia - Glossary of dinosaur anatomy -- Wikipedia glossary
Wikipedia - Glossary of disc golf terms -- Wikipedia glossary
Wikipedia - Glossary of domino terms -- List of definitions of terms and jargon used in dominoes
Wikipedia - Glossary of Dorset dialect words -- Wikipedia glossary
Wikipedia - Glossary of Dune (franchise) terminology -- Wikipedia glossary
Wikipedia - Glossary of dyeing terms -- Wikipedia glossary
Wikipedia - Glossary of ecology -- List of definitions of terms and concepts commonly used in the study of ecology
Wikipedia - Glossary of economics -- List of definitions of terms and concepts commonly used in the study of economics
Wikipedia - Glossary of education-related terms
Wikipedia - Glossary of education terms (A-C) -- Wikipedia glossary
Wikipedia - Glossary of education terms (D-F) -- Wikipedia glossary
Wikipedia - Glossary of education terms (G-L) -- Wikipedia glossary
Wikipedia - Glossary of education terms (M-O) -- Wikipedia glossary
Wikipedia - Glossary of education terms (P-R) -- Wikipedia glossary
Wikipedia - Glossary of education terms (S) -- Wikipedia glossary
Wikipedia - Glossary of education terms (T-Z) -- Wikipedia glossary
Wikipedia - Glossary of education terms
Wikipedia - Glossary of electrical and electronics engineering -- List of definitions of terms and concepts commonly used in the study of electrical engineering and electronics
Wikipedia - Glossary of elementary quantum mechanics
Wikipedia - Glossary of engineering -- List of definitions of terms and concepts commonly used in the study of engineering
Wikipedia - Glossary of entomology terms -- List of definitions of terms and concepts commonly used in the study of entomology
Wikipedia - Glossary of environmental science -- List of definitions of terms and concepts commonly used in environmental science
Wikipedia - Glossary of equestrian terms -- List of definitions of terms and concepts related to horses
Wikipedia - Glossary of European Union concepts, acronyms, and jargon -- Wikipedia glossary
Wikipedia - Glossary of evolutionary biology -- Wikipedia glossary
Wikipedia - Glossary of experimental design -- Wikipedia glossary
Wikipedia - Glossary of Fascist Italy -- Wikipedia glossary
Wikipedia - Glossary of fencing -- Wikipedia glossary
Wikipedia - Glossary of field theory -- Wikipedia glossary
Wikipedia - Glossary of figure skating terms -- List of definitions of terms and jargon used in figure skating
Wikipedia - Glossary of firearms terms -- List of definitions of terms and concepts related to firearms and ammunition
Wikipedia - Glossary of firefighting equipment -- Wikipedia glossary
Wikipedia - Glossary of firefighting -- List of definitions of terms and jargon used in firefighting
Wikipedia - Glossary of firelighting -- Wikimedia glossary article
Wikipedia - Glossary of fishery terms -- List of definitions of terms and concepts related to fisheries
Wikipedia - Glossary of flamenco terms -- Wikipedia glossary
Wikipedia - Glossary of French expressions in English -- Wikimedia list article
Wikipedia - Glossary of fuel cell terms -- Wikipedia glossary
Wikipedia - Glossary of functional analysis
Wikipedia - Glossary of Gaelic games terms -- Wikipedia glossary
Wikipedia - Glossary of game theory -- List of definitions of terms and concepts used in game theory
Wikipedia - Glossary of gastropod terms -- Wikipedia glossary
Wikipedia - Glossary of general topology
Wikipedia - Glossary of genetics -- List of definitions of terms and concepts commonly used in the study of genetics
Wikipedia - Glossary of geography terms -- List of definitions of terms and concepts related to geography
Wikipedia - Glossary of geology -- A list of definitions of geological terminology
Wikipedia - Glossary of geothermal heating and cooling -- Wikipedia glossary
Wikipedia - Glossary of Germanic mysticism -- Wikipedia glossary
Wikipedia - Glossary of German military terms -- Wikipedia glossary
Wikipedia - Glossary of glass art terms -- Wikipedia glossary
Wikipedia - Glossary of gliding and soaring -- Wikipedia glossary
Wikipedia - Glossary of golf -- List of definitions of terms and concepts related to golf
Wikipedia - Glossary of graffiti -- Wikipedia glossary
Wikipedia - Glossary of graph theory terms -- List of definitions of terms and concepts used in graph theory
Wikipedia - Glossary of graph theory
Wikipedia - Glossary of gymnastics terms -- List of definitions of terms and jargon used in gymnastics
Wikipedia - Glossary of Hinduism terms
Wikipedia - Glossary of history -- List of definitions of terms and concepts commonly used in historical studies
Wikipedia - Glossary of HVAC terms -- Wikipedia glossary
Wikipedia - Glossary of ice hockey terms -- List of definitions of terms and jargon used in ice hockey
Wikipedia - Glossary of ichthyology -- Wikipedia glossary
Wikipedia - Glossary of industrial scales and weighing -- Wikipedia glossary
Wikipedia - Glossary of Internet-related terms -- Wikipedia glossary list
Wikipedia - Glossary of invariant theory -- Wikipedia glossary
Wikipedia - Glossary of invasion biology terms -- Wikipedia glossary
Wikipedia - Glossary of Islam -- List of definitions of terms and concepts used in Islam
Wikipedia - Glossary of Italian fencing terms -- Wikipedia glossary
Wikipedia - Glossary of Italian music -- Wikipedia glossary
Wikipedia - Glossary of Japanese Buddhism -- Wikipedia glossary
Wikipedia - Glossary of Japanese history -- Wikipedia glossary
Wikipedia - Glossary of Japanese swords -- Wikipedia glossary
Wikipedia - Glossary of Japanese words of Dutch origin -- Wikipedia glossary
Wikipedia - Glossary of Japanese words of Portuguese origin -- Wikipedia glossary
Wikipedia - Glossary of jazz and popular music -- List of definitions of terms and jargon used in jazz and popular music
Wikipedia - Glossary of jive talk -- Wikipedia glossary
Wikipedia - Glossary of land law -- Wikipedia glossary
Wikipedia - Glossary of leaf morphology -- Wikipedia glossary
Wikipedia - Glossary of legal terms in technology
Wikipedia - Glossary of levelling terms -- Wikipedia glossary
Wikipedia - Glossary of library and information science -- Wikipedia glossary
Wikipedia - Glossary of Lie groups and Lie algebras -- Wikipedia glossary
Wikipedia - Glossary of literary terms -- List of definitions of terms and concepts used in language, literature, and literary analysis
Wikipedia - Glossary of locksmithing terms -- Wikipedia glossary
Wikipedia - Glossary of machine vision -- Wikipedia glossary
Wikipedia - Glossary of Mafia-related words -- Wikipedia glossary
Wikipedia - Glossary of magic (illusion) -- Wikipedia glos
Wikipedia - Glossary of mammalian dental topography -- Wikipedia glossary
Wikipedia - Glossary of manias -- Wikipedia glossary
Wikipedia - Glossary of mathematics -- List of definitions of terms and concepts commonly used in mathematics
Wikipedia - Glossary of mechanical engineering -- List of definitions of terms and concepts commonly used in mechanical engineering
Wikipedia - Glossary of medicine -- List of definitions of terms and concepts commonly used in the study of medicine
Wikipedia - Glossary of mergers, acquisitions, and takeovers -- Wikipedia glossary
Wikipedia - Glossary of meteoritics -- Wikipedia glossary
Wikipedia - Glossary of meteorology -- List of definitions of terms and concepts commonly used in meteorology
Wikipedia - Glossary of military abbreviations -- Wikipedia glossary
Wikipedia - Glossary of military modeling and simulation -- Wikipedia glossary
Wikipedia - Glossary of mill machinery -- Wikipedia glossary
Wikipedia - Glossary of module theory -- Wikipedia glossary
Wikipedia - Glossary of motion picture terms -- Wikipedia glossary
Wikipedia - Glossary of motorcycling terms -- Wikipedia glossary
Wikipedia - Glossary of motorsport terms -- Wikimedia list article
Wikipedia - Glossary of musical terminology
Wikipedia - Glossary of music terminology -- List of definitions of terms and concepts used by professional musicians
Wikipedia - Glossary of names for the British -- Alternative names for people from the United Kingdom
Wikipedia - Glossary of nanotechnology -- List of definitions of terms and concepts commonly used in nanotechnology
Wikipedia - Glossary of nautical terms -- List of definitions of terms and concepts used in maritime disciplines
Wikipedia - Glossary of Nazi Germany -- Wikipedia glossary
Wikipedia - Glossary of New Thought terms -- Wikipedia glossary
Wikipedia - Glossary of New Zealand railway terms -- Wikipedia glossary
Wikipedia - Glossary of North American horse racing -- Wikipedia glossary
Wikipedia - Glossary of North American railway terms -- Wikipedia glossary
Wikipedia - Glossary of notaphily -- List of definitions of terms and concepts used in the study of paper money
Wikipedia - Glossary of numismatics -- Wikipedia glossary
Wikipedia - Glossary of oilfield jargon -- Wikipedia glossary
Wikipedia - Glossary of operating systems terms -- Wikipedia glossary
Wikipedia - Glossary of order theory -- Wikipedia glossary
Wikipedia - Glossary of owarai terms -- Wikipedia glossary
Wikipedia - Glossary of partner dance terms -- Wikipedia glossary
Wikipedia - Glossary of patent law terms -- Wikipedia glossary
Wikipedia - Glossary of patience terms -- List of definitions of terms and concepts used in the card games Patience and solitaire
Wikipedia - Glossary of philosophy -- List of definitions of terms and concepts commonly used in philosophy
Wikipedia - Glossary of physics -- List of definitions of terms and concepts commonly used in the study of physics
Wikipedia - Glossary of phytopathology -- Wikipedia glossary
Wikipedia - Glossary of pinball terms
Wikipedia - Glossary of plant morphology -- Wikipedia glossary
Wikipedia - Glossary of poetry terms -- List of definitions of terms and concepts related to poetry
Wikipedia - Glossary of poker terms -- List of definitions of terms and concepts used in poker
Wikipedia - Glossary of policy debate terms -- Wikipedia glossary
Wikipedia - Glossary of pottery terms -- Wikipedia glossary
Wikipedia - Glossary of power generation -- Wikipedia glossary
Wikipedia - Glossary of prestressed concrete terms -- Wikipedia glossary
Wikipedia - Glossary of Principia Mathematica -- Wikipedia glossary
Wikipedia - Glossary of probability and statistics -- Wikipedia glossary
Wikipedia - Glossary of professional wrestling terms -- List of definitions of terms and concepts related to professional wrestling
Wikipedia - Glossary of project management -- Wikipedia glossary
Wikipedia - Glossary of psychiatry -- List of definitions of terms and concepts commonly used in the study of psychiatry
Wikipedia - Glossary of RAF code names -- Wikipedia glossary
Wikipedia - Glossary of rail transport terms -- Wikipedia glossary
Wikipedia - Glossary of reconfigurable computing -- Wikipedia glossary list
Wikipedia - Glossary of representation theory -- Wikipedia glossary
Wikipedia - Glossary of rhetorical terms -- Wikipedia glossary
Wikipedia - Glossary of ring theory -- Wikipedia glossary
Wikipedia - Glossary of road transport terms -- Wikipedia glossary
Wikipedia - Glossary of robotics -- List of definitions of terms and concepts commonly used in the study of robotics
Wikipedia - Glossary of rowing terms -- Wikipedia glossary
Wikipedia - Glossary of rugby league terms -- Wikipedia glossary
Wikipedia - Glossary of rugby union terms -- Wikipedia glossary
Wikipedia - Glossary of Russian and USSR aviation acronyms: Aircraft designations -- Wikipedia glossary
Wikipedia - Glossary of Russian and USSR aviation acronyms: Avionics and instruments -- Wikipedia glossary
Wikipedia - Glossary of Russian and USSR aviation acronyms: Miscellaneous -- Aviation acronym glossary
Wikipedia - Glossary of Russian and USSR aviation acronyms: Organisations -- Wikipedia glossary
Wikipedia - Glossary of Russian and USSR aviation acronyms: Weapons and armament -- Wikipedia glossary
Wikipedia - Glossary of Russian and USSR aviation acronyms -- Wikipedia glossary
Wikipedia - Glossary of sake terms -- Wikipedia glossary
Wikipedia - Glossary of Schenkerian analysis -- Wikipedia glossary
Wikipedia - Glossary of scientific naming
Wikipedia - Glossary of SCUBA diving -- Definitions of technical terms, jargon, diver slang and acronyms used in underwater diving
Wikipedia - Glossary of sculpting -- Wikipedia glossary
Wikipedia - Glossary of set theory -- Wikipedia glossary
Wikipedia - Glossary of sewing terms -- Wikipedia glossary
Wikipedia - Glossary of shapes with metaphorical names -- Wikipedia glossary
Wikipedia - Glossary of sheep husbandry -- Wikipedia glossary
Wikipedia - Glossary of Shinto -- Wikipedia glossary
Wikipedia - Glossary of Sikhism -- Wikipedia glossary
Wikipedia - Glossary of Skat terms -- Wikipedia glossary
Wikipedia - Glossary of skiing and snowboarding terms -- Wikimedia list article
Wikipedia - Glossary of sound laws in the Indo-European languages -- Wikipedia glossary
Wikipedia - Glossary of spider terms -- Wikipedia glossary
Wikipedia - Glossary of spirituality terms -- Wikipedia glossary
Wikipedia - Glossary of steam locomotive components
Wikipedia - Glossary of stock market terms -- List of definitions of terms and concepts used in stock exchanges
Wikipedia - Glossary of Stoicism terms -- Wikipedia glossary
Wikipedia - Glossary of Stoic terms
Wikipedia - Glossary of string theory -- Wikipedia glossary
Wikipedia - Glossary of structural engineering -- List of definitions of terms and concepts commonly used in the study of structural engineering
Wikipedia - Glossary of Sudoku -- Wikipedia glossary
Wikipedia - Glossary of sumo terms -- Wikipedia glossary
Wikipedia - Glossary of surfing -- Wikipedia glossary
Wikipedia - Glossary of symplectic geometry -- Wikipedia glossary
Wikipedia - Glossary of table tennis -- Wikipedia glossary
Wikipedia - Glossary of tennis terms -- List of definitions of terms and concepts related to tennis
Wikipedia - Glossary of tensor theory -- Wikipedia glossary
Wikipedia - Glossary of Texas A&M University terms -- Terms related to Texas A&M University
Wikipedia - Glossary of Texas A>M University terms
Wikipedia - Glossary of textile manufacturing -- Alphabetical list of terms relating to the manufacture of textiles
Wikipedia - Glossary of the American trucking industry -- Wikipedia glossary
Wikipedia - Glossary of theater terms -- Wikipedia glossary
Wikipedia - Glossary of the British Raj -- Wikipedia glossary
Wikipedia - Glossary of the Catholic Church -- Wikipedia glossary
Wikipedia - Glossary of the French Revolution -- Wikipedia glossary
Wikipedia - Glossary of the Greek military junta -- Wikipedia glossary
Wikipedia - Glossary of the Weimar Republic -- Wikipedia glossary
Wikipedia - Glossary of tornado terms -- List of definitions of terms and concepts related to tornadoes
Wikipedia - Glossary of tropical cyclone terms -- Wikipedia glossary
Wikipedia - Glossary of underwater diving terminology -- Definitions of technical terms, jargon, diver slang and acronyms used in underwater diving
Wikipedia - Glossary of Unified Modeling Language terms -- Wikipedia glossary
Wikipedia - Glossary of United Kingdom railway terms -- Wikipedia glossary
Wikipedia - Glossary of US mortgage terminology -- Wikipedia glossary
Wikipedia - Glossary of vexillology -- Wikimedia glossary list article
Wikipedia - Glossary of video game terms -- List of definitions of terms and concepts related to video games
Wikipedia - Glossary of video terms -- Wikipedia glossary
Wikipedia - Glossary of virology -- List of definitions of terms and concepts commonly used in the study of virology
Wikipedia - Glossary of viticulture terms -- Wikipedia glossary
Wikipedia - Glossary of water polo -- Wikipedia glossary
Wikipedia - Glossary of wildfire terms -- Wikipedia glossary
Wikipedia - Glossary of winemaking terms -- Wikipedia glossary
Wikipedia - Glossary of wine terms -- List of definitions of terms and jargon used in winemaking and the wine industry
Wikipedia - Glossary of Wing Chun terms -- Wikipedia glossary
Wikipedia - Glossary of Wobbly terms -- Wikipedia glossary
Wikipedia - Glossary of woodworking -- List of definitions of terms and concepts commonly used in woodworking and carpentry
Wikipedia - Glossary -- Alphabetical list of terms relevant to a certain field of study or action
Wikipedia - Glossopharyngeal nerve
Wikipedia - Glottolog -- Bibliographic database of the world's lesser-known languages, maintained at the Max Planck Institute for Evolutionary Anthropology in Leipzig, Germany.
Wikipedia - Gloucester (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom, 1885 onwards
Wikipedia - Glow (JavaScript library) -- Open-source JavaScript library.
Wikipedia - Glumov's Diary -- 1923 film
Wikipedia - Gluon -- Elementary particle that mediates the strong force
Wikipedia - GM Korea -- South Korean subsidiary of General Motors
Wikipedia - GMM Bravo -- Thai television content and production subsidiary
Wikipedia - Gnaeus Domitius Tullus -- 1st century Roman senator and military commander
Wikipedia - GNOME Dictionary
Wikipedia - GNU C Library -- Standard C Library of the GNU Project
Wikipedia - GNU Multiple Precision Arithmetic Library
Wikipedia - GNU Multi-Precision Library
Wikipedia - GNU Readline -- Software library that provides line-editing and history capabilities for interactive programs with a command-line interface
Wikipedia - GNU Scientific Library -- Library for numerical analysis in C and C++
Wikipedia - Goalpariya dialects -- Indo-Aryan dialects spoken in Assam, India
Wikipedia - Goatman (Maryland) -- Legendary creature
Wikipedia - Goat problem -- A recreational mathematics planar boundary and area problem
Wikipedia - Goat River (Fraser River tributary) -- Tributary of the Fraser River in British Columbia, Canada
Wikipedia - Goddess Remembered -- 1989 documentary on the Goddess movement and feminist theories surrounding Goddess worship
Wikipedia - Godefroid Niyombare -- Burundian military officer
Wikipedia - Godeny-halom -- Prehistoric mound in Hungary
Wikipedia - Godescalc Evangelistary -- Illuminated manuscript from the 8th century
Wikipedia - Godfrey Buxton -- English missionary
Wikipedia - Gods, Graves and Scholars -- Literary work by C. W. Ceram
Wikipedia - God Shave the Queens -- British documentary series
Wikipedia - Godwin Sule -- Sudanese-Ugandan military officer
Wikipedia - Golak Bugni Bank Te Batua -- 2018 film directed by Ksshitij Chaudhary
Wikipedia - Golani Brigade -- Israeli military Infantry brigade
Wikipedia - Golby Run (Pine Creek tributary) -- Waterway in Warren County, Pennsylvania
Wikipedia - Gold Dust (magazine) -- Twice-yearly literary arts magazine
Wikipedia - GoldenDict -- Multilingual dictionary free software
Wikipedia - Golden Globe Cecil B. DeMille Award -- Honorary Golden Globe Award
Wikipedia - Golden Gloves (1961 film) -- 1961 documentary directed by Gilles Groulx
Wikipedia - Golden Horn -- Primary inlet of the Bosphorus in Istanbul, Turkey
Wikipedia - Golden Jubilee of Elizabeth II -- 50th Anniversary Of The Accession Of Queen Elizabeth II
Wikipedia - Golden-Kilfeacle GAA -- Gaelic games club in County Tipperary, Ireland
Wikipedia - Golden Thread Gallery -- Contemporary art gallery in Belfast, Northern Ireland
Wikipedia - Golden Witchbreed -- 1983 science fiction novel by Mary Gentle
Wikipedia - Gold Fever (Documentary) -- 2000 BBC documentary
Wikipedia - Gold Medal of Military Valour
Wikipedia - Gold standard -- Monetary system where the standard economic unit of account is based on a fixed quantity of gold
Wikipedia - Goncalo da Silveira -- 16th-century Portuguese Jesuit missionary
Wikipedia - GonM-CM-"ve Microplate -- Part of the boundary between the North American Plate and the Caribbean Plate
Wikipedia - Gonzaga College -- Voluntary secondary school in Dublin, Ireland
Wikipedia - Good Conduct Medal (United States) -- United States military award
Wikipedia - Good Conduct Medal (Vietnam) -- Military decoration of South Vietnam
Wikipedia - Good Hair -- 2009 American comedy documentary film by Jeff Stilson
Wikipedia - Good Times, Bad Times (film) -- 1969 documentary by Donald Shebib
Wikipedia - Google China -- Chinese subsidiary of Google
Wikipedia - Google Dictionary -- Online dictionary service by Google
Wikipedia - Google Doodle -- Temporary alteration of the logo on Google's homepages to commemorate holidays and events
Wikipedia - Google Environment -- Subsidiary company of Alphabet
Wikipedia - Google mobile services -- Google's proprietary software bundle on the Android platform
Wikipedia - Google Play Services -- A proprietary background service and API package for Android devices from Google
Wikipedia - Google Summer of Code -- Annual program that offers open-source software projects to post-secondary student developers
Wikipedia - Gordon-Conwell Theological Seminary -- Theological seminary in Massachusetts
Wikipedia - Gordon Dewolfe Barss -- Canadian Baptist missionary
Wikipedia - Gordon Highlanders Museum -- Military museum in Aberdeen, Scotland
Wikipedia - Gordon Pettengill -- American radio astronomer and planetary physicist
Wikipedia - Gorkhmaz Eyvazov -- Azerbaijani military officer and politician
Wikipedia - Gorky Library (Ryazan)
Wikipedia - Gormanston College -- Catholic secondary school in County Meath, Ireland
Wikipedia - Gospel of Mary -- Early Christian text
Wikipedia - Gospel of Thomas -- Coptic-language early Christian non-canonical gospel, part of the Nag Hammadi library
Wikipedia - Gosselin River (Nicolet River tributary) -- River in Centre-du-Quebec, Quebec (Canada)
Wikipedia - Gothic Western -- Contemporary subculture
Wikipedia - Goth subculture -- Contemporary subculture
Wikipedia - Got No Shadow -- album by Mary Lou Lord
Wikipedia - Gotse Delchev -- revolutionary figure in Ottoman-ruled Macedonia and Thrace
Wikipedia - Goucher College -- Private liberal arts college in Towson, Maryland
Wikipedia - Gouden Ezelsoor -- Dutch literary award
Wikipedia - Gouden Ganzenveer -- Dutch literary award
Wikipedia - Gouden Griffel -- Dutch literary award
Wikipedia - Gouden Strop -- Dutch literary award
Wikipedia - Goulash Communism -- Political ideology about Hungary
Wikipedia - Goulds Fork (Brown Creek tributary) -- Stream in North Carolina, USA
Wikipedia - Goulet River (Becancour River tributary) -- River in Centre-du-Quebec, Quebec (Canada)
Wikipedia - Goulet River (Vermillon River tributary) -- River in Mauricie, Quebec (Canada)
Wikipedia - Gourmet -- Cultural ideal associated with the culinary arts of fine food and drink
Wikipedia - Goutam Buddha Das -- Vice-Chancellor of Chittagong Veterinary and Animal Sciences University
Wikipedia - Government Arya Degree College Nurpur -- College in Himachal Pradesh, India
Wikipedia - Government Higher Secondary School, Pandikkad -- Indian school
Wikipedia - Government Junta of Chile (1973) -- Military dictatorship of Chile (1973-90)
Wikipedia - Government of East Timor -- Legislative, executive and judiciary powers of East Timor
Wikipedia - Government of Haryana -- Governing authority of the Indian state of Haryana
Wikipedia - Government of Hungary
Wikipedia - Government of India -- Legislative, executive and judiciary powers of India
Wikipedia - Government of Ireland Act 1920 -- UK parliamentary Act of 1920 establishing Home Rule institutions in Southern and Northern Ireland
Wikipedia - Government of Jammu and Kashmir -- Legislative, executive and judiciary powers of Jammu and Kashmir
Wikipedia - Government of Nepal -- Legislative, executive and judiciary powers of Nepal
Wikipedia - Government Secondary School, Eneka -- Government educational institute in Nigeria
Wikipedia - Governor of Cork -- Historic military role in Cork, Ireland
Wikipedia - Governor of Galway -- Historic military role at Galway, Ireland
Wikipedia - Governor of Limerick -- Historic military role at Limerick, Ireland
Wikipedia - Governor of Maryland -- Head of state and of the executive branch of government of the U.S. State of Maryland
Wikipedia - Governor of Sakarya -- Governor of a Turkish Province
Wikipedia - Governor's Body Guard of Light Horse -- Military unit, New South Wales 1801-1834
Wikipedia - Graben -- Depressed block of planetary crust bordered by parallel faults
Wikipedia - Grace and St. Peter's Church (Baltimore, Maryland)
Wikipedia - Grace Foster Herben -- American educator and missionary (1864-1938)
Wikipedia - Grace Mellman Community Library -- Public library in Temecula, California, United States
Wikipedia - Graham Beresford Parkinson -- Military leader
Wikipedia - Graham Greene -- English writer, playwright, and literary critic
Wikipedia - Grampound (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom, 1801-1821
Wikipedia - Granary -- Storage building for grain
Wikipedia - Gran Canaria -- Spanish island of the Canary Islands
Wikipedia - Grand Canary (film) -- 1934 film by Irving Cummings
Wikipedia - Grand Cross of Valour -- Military decoration of Rhodesia
Wikipedia - Grand domestic -- Supreme Byzantine military office
Wikipedia - Grand Duchess Maria Kirillovna of Russia -- Daughter of Grand Duke Kirill Vladimirovich of Russia and of Princess Victoria Melita of Great Britain and Saxe-Coburg-Gotha; wife of Friedrich-Karl, hereditary prince of Leiningen.
Wikipedia - Grand Military Gold Cup -- Steeplechase horse race for amateur riders in Britain
Wikipedia - Grand penitentiary
Wikipedia - Grand pensionary -- Political office
Wikipedia - Grand River (Michigan) -- tributary of Lake Michigan in southern Michigan
Wikipedia - Gran MaM-CM-.tre -- Primary creator god in Haitian Vodou
Wikipedia - Granville Proby, 3rd Earl of Carysfort -- British naval commander and Whig politician
Wikipedia - Granville Proby, 4th Earl of Carysfort -- Irish noble and British politician
Wikipedia - Graphics library
Wikipedia - Graphium arycles -- Species of butterfly of the family Papilionidae from the Indomalayan realm
Wikipedia - Grass Crown -- Highest ancient Roman military decoration
Wikipedia - Gratiot Military Prison -- former military prison in St. Louis
Wikipedia - Graviton -- Hypothetical elementary particle that mediates gravitation
Wikipedia - Gray Army Airfield -- Military airfield located within Joint Base Lewis-McChord
Wikipedia - Gray code -- Ordering of binary values, used for positioning and error correction
Wikipedia - Great Allegheny Passage -- Rail trail connecting Cumberland, Maryland and Pittsburgh, Pennsylvania
Wikipedia - Great American Novel -- Concept of a novel of high literary merit
Wikipedia - Great Baltimore Fire -- 1904 fire in Baltimore, Maryland, United States
Wikipedia - Great Books (TV program) -- 1993 documentary television series
Wikipedia - Great Canadian Railway Journeys -- BBC documentary series
Wikipedia - Great Coharie Creek (Black River tributary) -- Stream in North Carolina, USA
Wikipedia - Greater Hamburg Act -- Passed by the government of Nazi Germany on 26 January 1937
Wikipedia - Great January Comet of 1910 -- Comet
Wikipedia - Great Learning -- Chinese classic, preserved as a chapter in the Lijing; consists of a short main text attributed to Confucius and ten commentary chapters attributed to Zengzi
Wikipedia - Great Malay Nusantara -- Literary association in Malaysia
Wikipedia - Great man theory -- Theory that history is shaped primarily by extraordinary individuals
Wikipedia - Great Retreat (Serbian) -- Military retreat of the Serbian army during the Winter of 1914/15
Wikipedia - Great Underwater Wall -- China's military underwater program
Wikipedia - Greek cuisine -- Culinary traditions of Greece
Wikipedia - Greek fire -- Incendiary weapon used by the Eastern Roman (Byzantine) Empire
Wikipedia - Greek junta -- 1967-1974 series of far-right military juntas in Greece
Wikipedia - Greek Madonna (sculpture) -- Byzantine sculpture of the Virgin Mary in Ravenna
Wikipedia - Greek Volunteer Legion -- Military unit, fought for Russia, 1854-1856
Wikipedia - Green algae -- Paraphyletic group of autotrophic eukaryotes in the clade Archaeplastida
Wikipedia - Green Bay East High School -- Public secondary school in Green Bay, Wisconsin
Wikipedia - Green Bay Southwest High School -- Public secondary school in Green Bay, Wisconsin
Wikipedia - Green Bay West High School -- Public secondary school in Green Bay, Wisconsin
Wikipedia - Green-beard effect -- Hypothesis for altruism in evolutionary biology
Wikipedia - Green beret -- Military headdress
Wikipedia - Green Brook -- Tributary of the Raritan River in central New Jersey
Wikipedia - Green Lantern Corps -- Fictional intergalactic military/police force appearing in comics published by DC Comics
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Wikipedia - Hilal-e-Kashmir -- Highest military award of Azad Kashmir
Wikipedia - Hilal-i-Jur'at -- Second-highest military award of Pakistan
Wikipedia - Hilandar Research Library -- Research library at Ohio State University
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Wikipedia - Hillary Clinton presidential campaign, 2016
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Wikipedia - Hiragana -- Japanese syllabary
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Wikipedia - Hologenome theory of evolution -- Evolutionary view of an individual multicellular organism as a community of the host plus all of its symbiotic microbes
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Wikipedia - Holt gas electric tank -- First prototype military tank built in the United States
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Wikipedia - Horizontal gene transfer in evolution -- The evolutionary consequences of transfer of genetic material between organisms of different taxa
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Wikipedia - Horne Prize -- Australian literary essay award
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Wikipedia - Horse Creek (Little River tributary) -- Stream in North Carolina, USA
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Wikipedia - Hotspot Ecosystems Research on the Margins of European Seas -- international multidisciplinary research project
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Wikipedia - Hugo Award for Best Novel -- Literary award for science fiction or fantasy novels in English
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Wikipedia - Idiom dictionary -- Dictionary or phrase book that lists and explains idioms
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Wikipedia - Ikarus (Hungarian company) -- Bus manufacturer based in Hungary (1895-2003)
Wikipedia - Ikon Gallery -- Contemporary Art gallery in Birmingham UK
Wikipedia - Ilario, A Story of the First History -- Duology of fantasy novels by Mary Gentle
Wikipedia - Ilgar Mirzayev -- Azerbaijani military officer
Wikipedia - Ilham Aliyev (soldier) -- Military man
Wikipedia - Ilham Mehdiyev -- Azerbaijani military officer
Wikipedia - Ilisua (river) -- Tributary of the river Somesul Mare in Romania
Wikipedia - Iljaz Bej Mirahori -- Albanian Janissary
Wikipedia - I'll Be Gone in the Dark (TV series) -- American true crime documentary series
Wikipedia - Illinois River -- Illinois tributary of the Mississippi River in the United States
Wikipedia - Illinois State Library -- Official State Library of Illinois
Wikipedia - Illocutionary act
Wikipedia - Iloilo Museum of Contemporary Art -- Art museum in Iloilo City, Philippines
Wikipedia - Ilona Madary -- Hungarian artistic gymnast
Wikipedia - I Love You (Mary J. Blige song) -- 1995 single by Mary J. Blige
Wikipedia - I Love You, Now Die: The Commonwealth Vs. Michelle Carter -- 2019 two-part documentary film, directed by Erin Lee Carr
Wikipedia - Ilse Konell -- German female literary patron
Wikipedia - Ilya Muromets -- East Slavic legendary hero
Wikipedia - Ilyas bey Aghalarov -- Russian-Azerbaijani military officer
Wikipedia - Ilyushin Il-106 PAK VTA -- Russian military program to propose a next-generation heavy military transport aircraft
Wikipedia - Ilyushin Il-112 -- Military transport aircraft under development
Wikipedia - Ilyushin Il-276 -- Medium airlift military transport aircraft under development by United Aircraft Corporation
Wikipedia - Ilyushin Il-76 -- Russian heavy military transport aircraft
Wikipedia - Image persistence -- Temporary effect on LCD and plasma screens
Wikipedia - Imaginary audience
Wikipedia - Imaginary Friends (play) -- Play by Nora Ephron
Wikipedia - Imaginary friend -- Psychological and social phenomenon
Wikipedia - Imaginary Landscape No. 1
Wikipedia - Imaginary Landscape No. 2 (March No. 1)
Wikipedia - Imaginary Landscape No. 3
Wikipedia - Imaginary Landscape No. 4 (March No. 2)
Wikipedia - Imaginary Landscape No. 5
Wikipedia - Imaginary Landscape
Wikipedia - Imaginary line -- A mathematical curve which does not physically exist
Wikipedia - Imaginary Magnitude
Wikipedia - Imaginary Mary -- American fantasy comedy television series
Wikipedia - Imaginary numbers
Wikipedia - Imaginary number -- Complex number defined by real number multiplied by imaginary unit "i"
Wikipedia - Imaginary part
Wikipedia - Imaginary Prisons -- Series of prints by Giovanni Battista Piranesi
Wikipedia - Imaginary Realities
Wikipedia - Imaginary (sociology)
Wikipedia - Imaginary time
Wikipedia - Imaginary unit -- Principal square root of &minus;1
Wikipedia - Imaginary universe
Wikipedia - Imaginary voyage -- Narrative in a fictional frame of travel account.
Wikipedia - Imagine, the Sky -- 2011 Swiss-Sierra Leonean documentary film
Wikipedia - Imajin -- American contemporary R&B group
Wikipedia - Imam-Quli Khan -- 17th century Iranian military and political leader and governor of Fars, Lar and Bahrain
Wikipedia - Imani Perry -- American interdisciplinary scholar
Wikipedia - I Marine Expeditionary Force -- military unit of the United States Marine Corps
Wikipedia - Imbas forosnai -- Visionary ability practiced by the poets of ancient Ireland
Wikipedia - IM-DM-^Mko's Peace -- Proposed peace treaty between the Ottoman Empire and Revolutionary Serbia
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Wikipedia - Immaculate Conception of the Blessed Virgin Mary Church (Bronx)
Wikipedia - Immaculate Conception Seminary School of Theology -- Catholic Seminary at Seton Hall University in New Jersey, U.S.
Wikipedia - Immaculate Conception St. Mary's Church
Wikipedia - Immaculate Conception -- Catholic doctrine that Mary was conceived free from original sin
Wikipedia - Immaculate Heart of Mary Church (Cleveland, Ohio) -- Church in Ohio, United States
Wikipedia - Immaculate Heart of Mary Seminary (Winona, Minnesota) -- Roman Catholic college seminary
Wikipedia - Immaculate Heart of Mary -- Catholic devotional title of Mary
Wikipedia - Immaculate Mary
Wikipedia - Immanuel Shifidi Secondary School -- High school in Windhoek, Namibia
Wikipedia - Immersion pulmonary oedema -- Body fluid accumulated in the lungs due to immersion in a liquid
Wikipedia - Immigration Nation -- 2020 documentary television miniseries
Wikipedia - Impact of the COVID-19 pandemic on the military -- Impact of the COVID-19 pandemic on the military
Wikipedia - Impeachment in the United Kingdom -- Ancient English/UK parliamentary procedure
Wikipedia - Impeachment process against Richard Nixon -- 1970s preliminary process to remove the President of the United States
Wikipedia - Imperial and Royal Technical Military Academy -- Military academy in Austria
Wikipedia - Imperial and Royal -- Title of institutions in Austria-Hungary
Wikipedia - Imperial College Central Library -- Main academic and research library of Imperial College London
Wikipedia - Imperial Japanese rations -- Field rations of the Imperial Japanese military.
Wikipedia - Imperial units -- System of units that were implemented on 1 January 1826 in the British Empire
Wikipedia - Impossible color -- Color that cannot be perceived under ordinary viewing conditions
Wikipedia - Impossible world -- Term used to model certain phenomena that cannot be adequately handled using ordinary possible worlds
Wikipedia - Impostor (2001 film) -- 2001 film directed by Gary Fleder
Wikipedia - Improvised weapon -- Ordinary object used as a weapon
Wikipedia - I. M. Sechenov Institute of Evolutionary Physiology and Biochemistry -- A research facility in Saint Petersburg, Russia
Wikipedia - I'm the Leader of the Gang (I Am) -- 1973 single by Gary Glitter
Wikipedia - Imtiazi Sanad -- Fifth-highest military award of Pakistan
Wikipedia - Inauguration of Zachary Taylor -- 16th United States presidential inauguration
Wikipedia - In a Whisper -- 2019 documentary film
Wikipedia - Inbreeding avoidance -- Evolutionary biology concept of prevention of negative inbreeding effects
Wikipedia - Incendiary balloon -- Unmanned balloons launched in the hope of starting fires in enemy countries.
Wikipedia - Inchicore Public Library -- Public library in Dublin, Ireland
Wikipedia - Incident base -- Location at which primary support activities are conducted for emergencies like a wildland fire
Wikipedia - Inclusive fitness -- A measure of evolutionary success based on the number of offspring the individual supports
Wikipedia - Inconvenient Indian -- 2020 Canadian documentary film
Wikipedia - Incredible Tales -- Supernatural horror documentary series in Singapore
Wikipedia - Independence hypothesis -- Proposed solution to the synoptic problem, holding that Matthew, Mark, and Luke are each original compositions formed independently of each other, with no documentary relationship
Wikipedia - Independent Macedonia (IMRO) -- Conceptual project by the Internal Macedonian Revolutionary Organization
Wikipedia - Independent Parliamentary Standards Authority -- UK Parliament expenses oversight body
Wikipedia - Independent Primary School Heads of Australia -- Incorporated body of primary schools in Australia
Wikipedia - Independent Senators Group -- Parliamentary group in the Senate of Canada
Wikipedia - Index of contemporary philosophy articles -- Wikipedia index
Wikipedia - Index of evolutionary biology articles
Wikipedia - Index of Hungary-related articles -- Wikipedia index
Wikipedia - Index of Maryland-related articles -- Wikipedia list article
Wikipedia - India: Kingdom of the Tiger -- 2002 IMAX documentary based on the writings of Jim Corbett
Wikipedia - Indian Air Force -- Air warfare branch of India's military
Wikipedia - Indiana Library Federation -- Professional association for librarians in Indiana
Wikipedia - Indianapolis-Marion County Public Library
Wikipedia - Indian Armed Forces -- Combined military forces of India
Wikipedia - Indiana Tigers -- American soccer club based in Gary, Indiana
Wikipedia - Indiana University Northwest -- Public university in Gary, Indiana
Wikipedia - Indian Camp Run (Brokenstraw Creek tributary) -- Stream in Pennsylvania, USA
Wikipedia - Indian Coast Guard -- Maritime security agency of India's military
Wikipedia - Indian Creek (Youghiogheny River tributary) -- Stream in Pennsylvania, USA
Wikipedia - Indian cuisine -- Culinary traditions of India
Wikipedia - Indian Military Academy -- Military academy in India
Wikipedia - Indian Monsoon Current -- The seasonally varying ocean current regime found in the tropical regions of the northern Indian Ocean
Wikipedia - Indian Navy -- maritime warfare branch of India's military
Wikipedia - Indian Veterinary Association - Kerala -- Indian professional organization
Wikipedia - India-Pakistan border -- International boundary between India and Pakistan
Wikipedia - India's Forbidden Love -- 2018 Tamil language documentary film
Wikipedia - Indictable offence -- Offence which can only be tried on an indictment after a preliminary hearing
Wikipedia - Indie Book Awards (Australia) -- Annual literary awards presented by Australian Independent Booksellers
Wikipedia - Indigenous Peoples March -- Political demonstration on the National Mall in Washington (18 January 2019 )
Wikipedia - Indira Devi Chaudhurani -- Bengali literary figure, author and musician, born to the Tagore family
Wikipedia - Indira Gandhi University, Rewari -- State university in Haryana, India
Wikipedia - Indo-Aryan languages
Wikipedia - Indo-Aryan migrations -- Theory of migrations of Indo-Aryan peoples into the Indian subcontinent
Wikipedia - Indo-Aryan peoples -- Indo-European speaking ethnolinguistic groups in South Asia
Wikipedia - Indo-Aryans
Wikipedia - Indo-European vocabulary
Wikipedia - Indonesian Air Force -- Air warfare branch of Indonesia's military
Wikipedia - Indonesian invasion of East Timor -- Military invasion
Wikipedia - Indonesian National Armed Forces -- Military forces of Indonesia
Wikipedia - Indonesian Navy -- Maritime warfare branch of Indonesia's military
Wikipedia - Indonesian occupation of East Timor -- Military occupation
Wikipedia - Indo-Pakistani War of 1971 -- Military confrontation between India and Pakistan alongside the Bangladesh Liberation War
Wikipedia - Indra Bahadur Rai -- Indian writer and literary critic
Wikipedia - Indraneel Bhattacharya -- Indian film and television actor
Wikipedia - Indumati Bhattacharya -- Indian politician
Wikipedia - Indus Blues -- 2018 Pakistani documentary film
Wikipedia - Infantry -- Military personnel who fight on foot
Wikipedia - Infinitary combinatorics
Wikipedia - Infinitary logic
Wikipedia - Inflationary epoch
Wikipedia - Information technology specialist (military) -- Military occupation and Information Technology Specialists
Wikipedia - Infosys BPM -- Company subsidiary
Wikipedia - Ingeborg Rapoport -- German physician and East German communist functionary
Wikipedia - Ingjald -- Semi-legendary Swedish king
Wikipedia - Inglis Barracks -- Military installation in London
Wikipedia - Ingrid Bachmann -- Canadian contemporary artist
Wikipedia - Ingrid Jonker Prize -- South African literary award
Wikipedia - Ingrid Leary -- New Zealand politician
Wikipedia - Ingvar -- Semi-legendary Swedish king
Wikipedia - Inherent Resolve Campaign Medal -- Award of the United States military
Wikipedia - In Her Footsteps -- 2017 documentary film directed by Rana Abu Fraihah
Wikipedia - Ini Kopuria -- Solomon Island Anglican missionary and saint
Wikipedia - Inmaculada Concepcion Seminary -- Catholic seminary in Buenos Aires, Argentina
Wikipedia - Inmagic -- American company selling information management and library services software
Wikipedia - In My Mind (film) -- Documentary about Patrick McGoohan
Wikipedia - Inner Clyde Estuary -- Protected river estuary in western Scotland
Wikipedia - Inner Temple Library -- Private law library in London, England
Wikipedia - Innocencio of Mary Immaculate
Wikipedia - Innocent Oula -- Ugandan military leader
Wikipedia - In No Great Hurry: 13 Lessons in Life with Saul Leiter -- 2013 documentary film
Wikipedia - Innovation intermediary -- Concept in innovation studies
Wikipedia - InnovationXchange -- Open innovation intermediary based in Birmingham, England
Wikipedia - Innu Nikamu: Resist and Sing -- 2017 Canadian documentary film
Wikipedia - Inocencio of Mary Immaculate
Wikipedia - I-novel -- Literary genre in Japanese literature
Wikipedia - Input/output (C++) -- C++ standard library header for input/output
Wikipedia - Inquiry: An Interdisciplinary Journal of Philosophy
Wikipedia - In Search of Voodoo: Roots to Heaven -- 2018 Beninese documentary film
Wikipedia - Inside (2013 film) -- 2012 American horror film directed by Daryn Tufts
Wikipedia - Inside Higher Ed -- News website focused on issues of degree-oriented tertiary education
Wikipedia - Inside the Asylum -- 2004 book by former US Undersecretary of Defense Jed Babbin
Wikipedia - Inspector general -- Investigative official in a civil or military organization
Wikipedia - Inspirational fiction -- Literary genre
Wikipedia - Instantaneous wave-free ratio -- Diagnostic tool used to assess whether a stenosis is causing a limitation of blood flow in coronary arteries with subsequent ischemia
Wikipedia - Institute for Interdisciplinary Information Sciences
Wikipedia - Institute for Veterans and Military Families -- Research institute at Syracuse University in New York, U.S.
Wikipedia - Institute of Contemporary Arts -- Art and cultural centre in London
Wikipedia - Institute of Lutheran Theology -- Seminary in Brookings, South Dakota, US
Wikipedia - Institutional Act Number Five -- 1968 legislation by the Brazilian military government
Wikipedia - Institutional Revolutionary Party -- Mexican political party
Wikipedia - Instrumentum domesticum -- Tools for ordinary domestic use
Wikipedia - Insulator (genetics) -- Genetic boundary element that blocks the interaction between enhancers and promoters
Wikipedia - Insurrectionary anarchism
Wikipedia - Integral domain -- Algebraic structure with two binary operations
Wikipedia - Integrated library system
Wikipedia - Intelligence assessment -- Evaluation of sensitive state, military, commercial, or scientific information
Wikipedia - Intelligence sharing -- Exchange of military intelligence between organisations or states
Wikipedia - Intent to Destroy -- 2017 documentary film
Wikipedia - Interactive evolutionary algorithm
Wikipedia - Interactive evolutionary computation
Wikipedia - Interahamwe -- Paramilitary group involved in 1994 Rwandan Genocide
Wikipedia - Interdisciplinary arts
Wikipedia - Interdisciplinary Center for Neural Computation
Wikipedia - Interdisciplinary Centre for Mathematical and Computational Modelling -- Supercomputing and research data centre
Wikipedia - Interdisciplinary Council on Developmental and Learning Disorders -- Nonprofit organization
Wikipedia - Interdisciplinary field
Wikipedia - Interdisciplinary teaching -- Methods used to teach across curricular disciplines
Wikipedia - Interdisciplinary
Wikipedia - Inter-library loan
Wikipedia - Interlingua -- International auxiliary language created by IALA
Wikipedia - Intermaxillary segment
Wikipedia - Intermittent fasting -- Umbrella term for various meal timing schedules cycling between voluntary fasting and non-fasting over a given period
Wikipedia - Internal Troops of Ukraine -- Former gendarmerie of Ukrainian military
Wikipedia - International Army Games -- Russian organized international military event
Wikipedia - International Auxiliary Language Association -- Linguistic body
Wikipedia - International auxiliary language -- Language meant for communication between people from different nations who do not share a common first language
Wikipedia - International Booker Prize -- International literary award
Wikipedia - International Boundary Wastewater Treatment Plant -- Wastewater treatment
Wikipedia - International Brigades -- paramilitary supporting the Republicans in the Spanish Civil War
Wikipedia - International Childfree Day -- Celebration of voluntary childlessness
Wikipedia - International Christian Quality Music Secondary and Primary School -- School in Diamond Hill, Hong Kong
Wikipedia - International Classification of Primary Care
Wikipedia - International Court of Justice -- Primary judicial organ of the United Nations
Wikipedia - International Date Line -- Imaginary line that demarcates the change of one calendar day to the next
Wikipedia - International Dublin Literary Award -- International literary award, administered by Dublin City Libraries
Wikipedia - International Federation of Library Associations and Institutions
Wikipedia - International military intervention against ISIL -- Military actions against Islamic State of Iraq and the Levant
Wikipedia - International Military Tribunal for the Far East
Wikipedia - International Military Tribunal
Wikipedia - International Monetary Fund
Wikipedia - International monetary systems -- Internationally agreed rules, conventions and supporting institutions that facilitate international trade
Wikipedia - International Music Score Library Project
Wikipedia - International Physics Olympiad -- physics competition for secondary school students
Wikipedia - International rankings of Hungary
Wikipedia - International Revolutionary People's Guerrilla Forces -- International leftist guerilla forces in Syria
Wikipedia - International scientific vocabulary -- Scientific and specialized words in current use in several modern languages
Wikipedia - International student -- Foreigner temporarily re-located for the purpose of tertiary study
Wikipedia - International Theravada Buddhist Missionary University
Wikipedia - Internationella kunskapsgymnasiet -- Independent secondary school in Stockholm, Sweden
Wikipedia - Internet Public Library
Wikipedia - Interparliamentary Assembly on Orthodoxy
Wikipedia - Inter-Parliamentary Union
Wikipedia - Interplanetary contamination
Wikipedia - InterPlanetary File System -- Content-addressable, peer-to-peer hypermedia distribution protocol
Wikipedia - Interplanetary Internet
Wikipedia - Interplanetary medium -- Material which fills the Solar System
Wikipedia - Interplanetary Monitoring Platform
Wikipedia - Interplanetary spaceflight -- TheM-BM- crewed or uncrewed travel between stars or planets, usually within a single planetary system
Wikipedia - Interplate earthquake -- Earthquake that occurs at the boundary between two tectonic plates
Wikipedia - Interregnum (England) -- Period between the execution of Charles I on 30 January 1649 and the start of the Restoration
Wikipedia - InterRidge -- A non-profit organisation that promotes interdisciplinary, international studies in the research of oceanic spreading centres
Wikipedia - Interrogation -- Interviews by police, military or intelligence personnel
Wikipedia - Inter-Services Intelligence -- Military-operated intelligence service of Pakistan
Wikipedia - Interspiro DCSC -- Military semi-closed circuit passive addition diving rebreather
Wikipedia - Interstate 105 (California) -- Auxiliary Interstate Highway in Los Angeles County, California, United States
Wikipedia - Interstate 169 (Kentucky) -- Auxiliary Interstate Highway in Christian and Hopkins counties in Kentucky, United States
Wikipedia - Interstate 169 (Texas) -- Auxiliary Intestate Highway in Cameron County, Texas, United States
Wikipedia - Interstate 170 (Maryland) -- Highway in Maryland
Wikipedia - Interstate 170 -- Auxiliary Intestate Highway in St. Louis County, Missouri, United States
Wikipedia - Interstate 195 (Maryland) -- Highway in Maryland
Wikipedia - Interstate 229 (South Dakota) -- Auxiliary Interstate Highway in Lincoln and Minnehaha counties, South Dakota, United States
Wikipedia - Interstate 270 (Maryland) -- Highway in Maryland
Wikipedia - Interstate 295 (Maryland-District of Columbia) -- Highway in the Washington, D.C. area
Wikipedia - Interstate 359 -- Auxiliary Interstate Highway in Tuscaloosa County, Alabama, United States
Wikipedia - Interstate 369 (Texas) -- Auxiliary Interstate Highway in Bowie County, Texas, United States
Wikipedia - Interstate 370 -- Highway in Maryland
Wikipedia - Interstate 380 (Iowa) -- Auxiliary Interstate Highway in Iowa, United States
Wikipedia - Interstate 444 -- Auxiliary Interstate Highway in Tulsa, Oklahoma, United States
Wikipedia - Interstate 695 (Maryland) -- Highway in Maryland
Wikipedia - Interstate 70 in Maryland -- Section of Interstate Highway in Maryland
Wikipedia - Interstate 795 (Maryland) -- Highway in Maryland
Wikipedia - Interstate 81 in Maryland -- Section of Interstate Highway in Washington County, Maryland, United States
Wikipedia - Interstate 895 -- Highway in Maryland
Wikipedia - Interstate 95 in Maryland -- Highway in Maryland, U.S.
Wikipedia - Interstellar communication -- communication between planetary systems
Wikipedia - Interstellar travel -- Hypothetical travel between stars or planetary systems
Wikipedia - Interview (1979 film) -- 1979 Canadian short animated documentary film
Wikipedia - In the Absence -- South Korean short documentary film
Wikipedia - Into the Deep (film) -- Danish documentary film
Wikipedia - Into the Inferno (film) -- 2016 documentary film by Werner Herzog
Wikipedia - Into the Universe with Stephen Hawking -- 2010 science documentary mini-series
Wikipedia - Into the Unknown: Making Frozen II -- | 2020 documentary series
Wikipedia - Intra-arc basin -- A sedimentary basin within a volcanic arc
Wikipedia - Introducing Gary Petty -- Television comedy series
Wikipedia - Intro (R&B group) -- American contemporary R&B group
Wikipedia - Invasion of Kagera -- Ugandan military action
Wikipedia - Invasion of South Kasai -- Congolese military action
Wikipedia - Invasion of the Cape Colony -- British military expedition in 1795 against the Dutch Cape Colony at the Cape of Good Hope
Wikipedia - Invasions of Afghanistan -- Military actions against Afghanistan
Wikipedia - Inventions That Changed the World -- 2004 BBC documentary series
Wikipedia - Inverse benefit law -- The ratio of benefits to harms among patients taking new drugs tends to vary inversely with how extensively a drug is marketed
Wikipedia - Inversion (evolutionary biology) -- Hypothesis that during the course of chordate evolution, the structures along the dorsoventral axis have taken on an orientation opposite that of the ancestral form
Wikipedia - Inversion (geology) -- Relative uplift of a sedimentary basin or similar structure as a result of crustal shortening
Wikipedia - Investment (military) -- Military term for surrounding an enemy position
Wikipedia - Involuntary commitment by country
Wikipedia - Involuntary commitment -- Legal process through which an individual who is deemed to have symptoms of severe mental disorder is involuntarily hospitalized
Wikipedia - Involuntary memory -- Memory of the past that is unconsciously triggered by an environmental cue
Wikipedia - Involuntary park -- Previously inhabited areas reclaimed by vegetation and wildlife
Wikipedia - Involuntary treatment
Wikipedia - Involuntary unemployment
Wikipedia - Ioannis Karyofyllis (sailor) -- Greek sailor
Wikipedia - Ioannis Metaxas -- Greek military officer and politician
Wikipedia - Iodine pit -- Temporary disabling of a nuclear reactor due to buildup of short-lived nuclear poisons in the reactor core
Wikipedia - Ionian Revolt -- military rebellions by Greek cities in Asia Minor against Persian rule (499 BC-493 BC)
Wikipedia - Iosif Grinberg -- Soviet literary critic
Wikipedia - Iota Ursae Majoris -- Double binary star system in the constellation Ursa Major
Wikipedia - Iowa Library Association -- Professional association for librarians in Iowa
Wikipedia - Iowa River -- Tributary of the Mississippi River in Iowa, United States
Wikipedia - Iowa State University College of Veterinary Medicine
Wikipedia - Ipiranga (company) -- Brazilian fuel company, subsidiary of Ultra
Wikipedia - Iqbal F. Qadir -- Pakistani military officer
Wikipedia - Iraj Etesam -- Iranian contemporary architect
Wikipedia - Iran Air Flight 277 -- January 2011 plane crash in West Azerbaijan Province, Iran
Wikipedia - Iran, The most Dangerous Nation? -- 2006 American documentary film
Wikipedia - Iraqi Falcons Intelligence Cell -- Counter-terrorism unit of the Iraqi military
Wikipedia - Iraqi invasion of Iran -- Military event that sparked the Iran-Iraq War
Wikipedia - Iraqi Navy -- maritime warfare branch of Iraq's military
Wikipedia - Ireland and the International Monetary Fund -- Relations between Ireland and the IMF, including the bailout of 2010
Wikipedia - Irene Mary Browne -- British artist
Wikipedia - Irene of Hungary -- Empress consort of the Byzantine Empire (1088-1134)
Wikipedia - Irene Taylor Brodsky -- American documentary film maker
Wikipedia - Irina Starykh -- Russian biathlete
Wikipedia - I Rise (film) -- Indian documentary short film
Wikipedia - Iris Eichenberg -- German contemporary artist, metalsmith
Wikipedia - Irish Book Awards -- Irish annual literary award event
Wikipedia - Irish Creek (Schoharie Creek tributary) -- River of Montgomery County, New York
Wikipedia - Irish Literary Revival
Wikipedia - Irish Monetary Reform Association -- Defunct right wing party in Ireland
Wikipedia - Irish National Liberation Army Belfast Brigade -- Irish republican and socialist paramilitary in Belfast 1974-1998
Wikipedia - Irish National Liberation Army -- Irish republican socialist paramilitary group formed in 1974
Wikipedia - Irish nobility -- Historic hereditary titles in Ireland
Wikipedia - Irish Parliamentary Party
Wikipedia - Irish PEN Award -- Irish literary award
Wikipedia - Irish Primary Principals Network -- Professional body for IrelandM-bM-^@M-^Ys primary school leaders
Wikipedia - Irish Republican Army -- Irish republican revolutionary military organisation
Wikipedia - Irish Republic -- Revolutionary state that declared its independence from Great Britain (UKGBI); 1919-1922
Wikipedia - Iron Cross -- Military decoration in the Kingdom of Prussia, and later in the German Empire (1870-1918) and Nazi Germany
Wikipedia - Iron Crown of Lombardy -- Italian reliquary and royal insignia
Wikipedia - Iron Front -- German paramilitary organization
Wikipedia - I Royal Bavarian Corps -- Military unit
Wikipedia - Irreantum -- Literary journal
Wikipedia - Irregular military -- Any non-standard military organization
Wikipedia - Irregular warfare -- Warfare in which one or more combatants are irregular military rather than regular forces
Wikipedia - Isaac Hodsdon -- American military leader, politician
Wikipedia - Isaac Manasses de Pas, Marquis de Feuquieres -- French military general (1590-1640)
Wikipedia - Isaac Stearns Jr. -- American sergeant during the American Revolutionary War
Wikipedia - Isabel Ashdown -- British writer of contemporary fiction
Wikipedia - Isabel Colegate -- British author and literary agent
Wikipedia - Isabella Jagiellon -- 16th-century Queen Consort of Hungary
Wikipedia - Isabella Mary Abbott -- Canadian artist
Wikipedia - IsaryM-EM-^M Station -- Railway station in Oguni, Yamagata Prefecture, Japan
Wikipedia - Isenach -- Left tributary of the Rhine
Wikipedia - Is Genesis History? -- 2017 creationist documentary film
Wikipedia - Ishan Arya -- Indian cinematographer, and producer
Wikipedia - Ishar Singh Marhana -- Ghadr revolutionary
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Wikipedia - Ishinosuke Uwano -- Japanese military officer
Wikipedia - Ishqiya (TV series) -- Pakistani drama serial by ARY Digital
Wikipedia - Isidore Gukovsky -- Russian revolutionary and politician (1871-1921)
Wikipedia - Isidro de Espinosa -- Spanish missionary
Wikipedia - Is It Scary -- 1998 single by Michael Jackson
Wikipedia - Iskhak Razzakov -- First secretary of Communist Party of Kirghizia
Wikipedia - Islamic dietary laws
Wikipedia - Islamic Front for the Liberation of Oromia -- Political party and paramilitary organization in Ethiopia
Wikipedia - Islamic military jurisprudence -- Islamic laws of war
Wikipedia - Islamic Republic of Iran Air Force -- Air warfare branch of Iran's regular military
Wikipedia - Islamic Republic of Iran Navy -- maritime warfare branch of Iran's regular military
Wikipedia - Islamic Revolutionary Court -- Court system in Iran
Wikipedia - Islamic Revolutionary Guard Corps -- Branch of the Iranian Armed Forces
Wikipedia - Islamic view of the Virgin Mary
Wikipedia - Islam in Hungary
Wikipedia - Island country -- State whose primary territory consists of one or more islands or parts of islands
Wikipedia - Island Creamery -- Maryland-based ice cream parlor chain
Wikipedia - Island gigantism -- Evolutionary phenomena leading to an increase of the size of species with insularity
Wikipedia - IsleM-CM-1os -- Inhabitants of the Canary Islands and their descendants who immigrated to the Americas
Wikipedia - Isle of Man Constabulary -- National police force
Wikipedia - Isle of Wight (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom
Wikipedia - Ismael Alicea -- Librarian who worked at the New York Public Library
Wikipedia - Ismael Lares -- Mexican military personnel
Wikipedia - Ismail Adham -- Egyptian writer and literary critic
Wikipedia - IsmaM-CM-+l Wague -- Malian military officer and politician
Wikipedia - Isobel Mary White -- English-Australian anthropologist
Wikipedia - Isopropyl alcohol -- simplest secondary alcohol
Wikipedia - Israel at the Paralympics -- Summary of Israel's participation at the Paralympic Games
Wikipedia - Israel Defense Forces History Museum -- Military museum in Tel Aviv
Wikipedia - Israel Defense Forces -- Combined military forces of Israel
Wikipedia - Israeli Military Censor -- Israeli military unit
Wikipedia - Israeli Military Governorate -- Military government system that followed the Six-Day War
Wikipedia - Israeli occupation of Sinai -- 1967-1982 military occupation of part of eastern Egypt
Wikipedia - Israeli occupation of Southern Lebanon -- Military occupation
Wikipedia - Israeli occupation of the West Bank -- 1967-present military occupation of the West Bank by Israel
Wikipedia - Israeli pound -- Currency of the State of Israel from 9 June 1952 until 23 February 1980
Wikipedia - Israel Laryea -- Ghanaian broadcast journalist
Wikipedia - Israel Putnam -- American Revolutionary War general
Wikipedia - Issaq -- 2013 Hindi romantic film directed by Manish Tiwary
Wikipedia - Issiaka Ouattara -- Ivorian military serviceman
Wikipedia - Istvan Burchard-Belavary -- Hungarian painter
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Wikipedia - Italian Armed Forces -- Combined military forces of Italy
Wikipedia - Italian auxiliary ship Olterra -- Salvaged Italian tanker used as support and base for WWII manned torpedo frogman raids on Allied shipping in Gibraltar
Wikipedia - Italian campaigns of the French Revolutionary Wars
Wikipedia - Italian military intervention in Spain -- Assistance given to the Nationalists during the Spanish Civil War
Wikipedia - Italian Navy Band -- Italian military band
Wikipedia - Italian Navy -- Maritime warfare branch of Italy's military
Wikipedia - Italy and the International Monetary Fund -- Overview of the relationship between Italy and the International Monetary Fund
Wikipedia - Itata incident -- Diplomatic affair and military incident involving the United States and Chilean insurgents
Wikipedia - Itinerarium Regis Ricardi -- Literary work
Wikipedia - It's a Long Way to Tipperary -- British music hall song adopted as a marching song
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Wikipedia - It Takes a Lunatic -- 2019 documentary film
Wikipedia - ITunes -- Apple's media library and media player software
Wikipedia - Ivan Angov -- Bulgarian teacher and revolutionary
Wikipedia - Ivan Chernyakhovsky -- Soviet military commander
Wikipedia - Ivan Hadzhinikolov -- Bulgarian revolutionary
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Wikipedia - Ivan Maistrenko -- Ukrainian revolutionary
Wikipedia - Ivan Nemtsev -- Russian military officer
Wikipedia - Ivan Skvortsov-Stepanov -- Russian revolutionary, educator and politician
Wikipedia - Ivy Hill Cemetery (Maryland) -- Historic cemetery in Laurel, Maryland, U.S.
Wikipedia - Ivy Lane Club -- Literary and social club founded by Samuel Johnson
Wikipedia - Ivylyn Girardeau -- American medical missionary
Wikipedia - IWRG 10th Anniversary Show -- 2006 International Wrestling Revolution Group event
Wikipedia - IWRG 16th Anniversary Show -- 2012 International Wrestling Revolution Group event
Wikipedia - IWRG 17th Anniversary Show -- 2013 International Wrestling Revolution Group event
Wikipedia - IWRG 18th Anniversary Show -- 2014 International Wrestling Revolution Group event
Wikipedia - IWRG 19th Anniversary Show -- 2015 International Wrestling Revolution Group event
Wikipedia - IWRG 20th Anniversary Show -- 2016 International Wrestling Revolution Group event
Wikipedia - IWRG 22nd Anniversary Show -- 2018 International Wrestling Revolution Group event
Wikipedia - IWRG 23rd Anniversary Show -- 2019 International Wrestling Revolution Group event
Wikipedia - IWRG 5th Anniversary Show -- 2001 International Wrestling Revolution Group event
Wikipedia - IWRG 6th Anniversary Show -- 2002 International Wrestling Revolution Group event
Wikipedia - IWRG 7th Anniversary Show -- 2003 International Wrestling Revolution Group event
Wikipedia - IWRG 8th Anniversary Show -- 2004 International Wrestling Revolution Group event
Wikipedia - IWRG Cabellera vs. Cabellera (February 2018) -- 2018 International Wrestling Revolution Group event
Wikipedia - IWRG Mascara vs. Cabellera (February 2017) -- 2017 International Wrestling Revolution Group event
Wikipedia - IWRG Zona de Ejecucion (January 2018) -- 2018 International Wrestling Revolution Group event
Wikipedia - Izvaryne-Donetsk -- Border crossing between Russia and Ukraine
Wikipedia - Izz ad-Din al-Qassam Brigades -- Military wing of the Palestinian Hamas organization
Wikipedia - Izzy's Koala World -- 2020 documentary television series
Wikipedia - Jabalpur Vehicle Factory -- Indian military vehicle manufacturer
Wikipedia - Jabiyah -- Town of political and military significance in the 6th-8th centuries
Wikipedia - Jacare River (Das Cinzas River tributary) -- River in Brazil



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places -- Garden - Inf. Art Gallery - Inf. Building - Inf. Library - Labyrinth - Library - School - Temple - Tower - Tower of MEM
powers -- Aspiration - Beauty - Concentration - Effort - Faith - Force - Grace - inspiration - Presence - Purity - Sincerity - surrender
difficulties -- cowardice - depres. - distract. - distress - dryness - evil - fear - forget - habits - impulse - incapacity - irritation - lost - mistakes - obscur. - problem - resist - sadness - self-deception - shame - sin - suffering
practices -- Lucid Dreaming - meditation - project - programming - Prayer - read Savitri - study
subjects -- CS - Cybernetics - Game Dev - Integral Theory - Integral Yoga - Kabbalah - Language - Philosophy - Poetry - Zen
6.01 books -- KC - ABA - Null - Savitri - SA O TAOC - SICP - The Gospel of SRK - TIC - The Library of Babel - TLD - TSOY - TTYODAS - TSZ - WOTM II
8 unsorted / add here -- Always - Everyday - Verbs


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last updated: 2022-05-07 13:40:14
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