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object:att
word class:root

see also :::

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


OBJECT INSTANCES [26] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
behaviours
ego
emotions
financial
Higher_Mind
identity
intelligence
Level_10_Attributes
lines_of_development
Mental
Need
Overmind
physical
Psychic_Being
Purpose
rules
skills
Subconscient
Subtle.Physical
Supermind
the_Divine_Attributes
the_Divine_Beauty
Time
Vital
Wisdom
Wisdom
wordlist_(defs)
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
A_Treatise_on_Cosmic_Fire
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
City_of_God
Concentration_(book)
Dark_Night_of_the_Soul
Depth_Psychology__Meditations_in_the_Field
DND_DM_Guide_5E
Enchiridion
Enchiridion_text
Epigrams_from_Savitri
Essays_On_The_Gita
Essential_Integral
Evolution_II
Faust
Flow_-_The_Psychology_of_Optimal_Experience
Full_Circle
General_Principles_of_Kabbalah
God_Exists
Guru_Bhakti_Yoga
Heart_of_Matter
Hundred_Thousand_Songs_of_Milarepa
Hymn_of_the_Universe
I_Am_That__Talks_with_Sri_Nisargadatta_Maharaj
Infinite_Library
Integral_Life_Practice_(book)
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Knowledge_of_the_Higher_Worlds
Know_Yourself
Let_Me_Explain
Letters_on_Occult_Meditation
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Life_without_Death
Manual_of_Zen_Buddhism
Meditation__The_First_and_Last_Freedom
Modern_Man_in_Search_of_a_Soul
Mother_or_The_Divine_Materialism
My_Burning_Heart
Mysticism_and_Logic
New_Science
old_bookshelf
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
Plotinus_-_Complete_Works_Vol_01
Poetics
Practice_And_All_Is_Coming__Abuse,_Cult_Dynamics,_And_Healing_In_Yoga_And_Beyond
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1955
Questions_And_Answers_1957-1958
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Self_Knowledge
Sermons
Sex_Ecology_Spirituality
Some_Answers_From_The_Mother
Spiral_Dynamics
Synergetics_-_Explorations_in_the_Geometry_of_Thinking
The_Act_of_Creation
The_Archetypes_and_the_Collective_Unconscious
The_Bible
The_Black_Hole_War_-_My_Battle_with_Stephen_Hawking_to_Make_the_World_Safe_for_Quantum_Mechanics
The_Blue_Cliff_Records
the_Book
the_Book_of_God
The_Book_of_Secrets__Keys_to_Love_and_Meditation
the_Book_of_Wisdom2
The_Book_on_the_Taboo_Against_Knowing_Who_You_Are
The_Categories
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Ever-Present_Origin
The_Future_of_Man
The_Golden_Bough
The_Heart_of_Compassion__The_Thirty-seven_Verses_on_the_Practice_of_a_Bodhisattva
The_Heros_Journey
The_Hundred_Verses_of_Advice__Tibetan_Buddhist_Teachings_on_What_Matters_Most
The_Imitation_of_Christ
The_Integral_Yoga
The_Ladder_of_Divine_Ascent
The_Life_Divine
The_Lotus_Sutra
The_Mothers_Agenda
The_Nature_of_Consciousness__Essays_on_the_Unity_of_Mind_and_Matter
The_Nectar_of_Manjushri's_Speech__A_Detailed_Commentary_on_Shantideva's_Way_of_the_Bodhisattva
The_Odyssey
The_Path_Is_Everywhere__Uncovering_the_Jewels_Hidden_Within_You
The_Perennial_Philosophy
The_Phenomenon_of_Man
The_Problems_of_Philosophy
The_Republic
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Way_of_the_Bodhisattva
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_World_as_Will_and_Idea
The_Yoga_Sutras
The_Zen_Koan_as_a_means_of_Attaining_Enlightenment
This_is_It_&_Other_Essays_on_Zen_&_Spiritual_Experience
Thought_Power
Three_Books_on_Occult_Philosophy
Toward_the_Future
Twilight_of_the_Idols
Vishnu_Purana
Words_Of_The_Mother_III
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
02.02_-_The_Kingdom_of_Subtle_Matter
04.07_-_Matter_Aspires
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.082_-_The_Shattering
1.08_-_Attendants
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.24_-_Matter
1.25_-_The_Knot_of_Matter
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.34_-_The_Myth_and_Ritual_of_Attis
1.35_-_Attis_as_a_God_of_Vegetation
1.36_-_Human_Representatives_of_Attis
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
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
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
1955-06-08_-_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
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
1956-02-29_-_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
1956-12-12_-_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
1957-07-17_-_Power_of_conscious_will_over_matter
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1.fs_-_The_Battle
1.he_-_Past,_present,_future-_unattainable
1.he_-_You_no_sooner_attain_the_great_void
1.is_-_only_one_koan_matters
1.jkhu_-_A_Visit_to_Hattoji_Temple
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Sonnet_To_Chatterton
1.kbr_-_I_Have_Attained_The_Eternal_Bliss
1.kbr_-_I_have_attained_the_Eternal_Bliss
1.ki_-_swatting_a_fly
1.lovecraft_-_The_Teutons_Battle-Song
1.okym_-_16_-_Think,_in_this_batterd_Caravanserai
1.pbs_-_When_The_Lamp_Is_Shattered
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.wby_-_Mohini_Chatterjee
1.wby_-_The_Attack_On_the_Playboy_Of_The_Western_World,_1907
1.wby_-_The_Rose_Of_Battle
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Mannahatta
1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_Matthew
1.ww_-_Occasioned_By_The_Battle_Of_Waterloo_February_1816
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.10_-_The_Primordial_Kings__Their_Shattering
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.15_-_Power_of_Right_Attitude
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.31_-_The_Elevation_Attained_Through_Sabbath
3.01_-_Hymn_to_Matter
38.05_-_Living_Matter
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.04b_-_Of_Matter.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
I._THE_ATTRACTIVE_POWER_OF_GOD
The_Gospel_According_to_Matthew

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
0_0.02_-_Topographical_Note
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_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_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.02_-_The_Object_of_the_Integral_Yoga
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-03-26
0_1955-04-04
0_1955-06-09
0_1955-09-03
0_1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
0_1956-03-21
0_1956-04-04
0_1956-05-02
0_1956-10-07
0_1956-10-08
0_1956-10-28
0_1956-11-22
0_1957-07-03
0_1957-10-17
0_1957-10-18
0_1957-11-12
0_1957-12-21
0_1958-02-03b_-_The_Supramental_Ship
0_1958-02-15
0_1958-02-25
0_1958-04-03
0_1958-05-01
0_1958-05-10
0_1958-05-30
0_1958-06-06_-_Supramental_Ship
0_1958-06-22
0_1958-07-02
0_1958-07-05
0_1958-07-06
0_1958-08-07
0_1958-09-19
0_1958-10-04
0_1958-10-10
0_1958-10-25_-_to_go_out_of_your_body
0_1958-11-02
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-08
0_1958-11-11
0_1958-11-15
0_1958-11-20
0_1958-11-22
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-24
0_1958-12-28
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1959-01-06
0_1959-01-14
0_1959-01-21
0_1959-01-27
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-04-07
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-05-25
0_1959-06-03
0_1959-06-04
0_1959-06-07
0_1959-10-06_-_Sri_Aurobindos_abode
0_1959-10-15
0_1960-01-28
0_1960-01-31
0_1960-04-13
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_1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
0_1960-06-04
0_1960-06-07
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-18_-_triple_time_vision,_Questions_and_Answers_is_like_circling_around_the_Garden
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
0_1960-09-20
0_1960-10-02a
0_1960-10-02b
0_1960-10-11
0_1960-10-15
0_1960-10-19
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-05
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-13
0_1960-12-17
0_1960-12-20
0_1960-12-23
0_1961-01-10
0_1961-01-12
0_1961-01-17
0_1961-01-22
0_1961-01-24
0_1961-01-29
0_1961-01-31
0_1961-02-04
0_1961-02-07
0_1961-02-11
0_1961-02-18
0_1961-02-25
0_1961-03-04
0_1961-03-07
0_1961-03-11
0_1961-03-14
0_1961-03-17
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-08
0_1961-04-12
0_1961-04-15
0_1961-04-18
0_1961-04-22
0_1961-04-29
0_1961-05-19
0_1961-05-23
0_1961-06-02
0_1961-06-06
0_1961-06-20
0_1961-06-24
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_1961-08-08
0_1961-08-11
0_1961-08-18
0_1961-08-25
0_1961-09-03
0_1961-09-16
0_1961-09-30
0_1961-10-02
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-11-06
0_1961-11-07
0_1961-11-12
0_1961-11-16a
0_1961-12-16
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-12_-_supramental_ship
0_1962-01-21
0_1962-01-27
0_1962-02-03
0_1962-02-06
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_1962-05-22
0_1962-05-24
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-06-02
0_1962-06-06
0_1962-06-09
0_1962-06-12
0_1962-06-16
0_1962-06-20
0_1962-06-23
0_1962-06-27
0_1962-06-30
0_1962-07-04
0_1962-07-07
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-07-31
0_1962-08-04
0_1962-08-08
0_1962-08-11
0_1962-08-14
0_1962-08-28
0_1962-08-31
0_1962-09-05
0_1962-09-08
0_1962-09-18
0_1962-09-22
0_1962-09-26
0_1962-10-06
0_1962-10-12
0_1962-10-16
0_1962-10-24
0_1962-10-27
0_1962-10-30
0_1962-11-03
0_1962-11-10
0_1962-11-17
0_1962-11-20
0_1962-11-23
0_1962-11-27
0_1962-11-30
0_1962-12-04
0_1962-12-15
0_1962-12-19
0_1962-12-22
0_1962-12-25
0_1962-12-28
0_1963-01-12
0_1963-01-14
0_1963-01-30
0_1963-02-15
0_1963-02-19
0_1963-02-21
0_1963-02-23
0_1963-03-06
0_1963-03-09
0_1963-03-13
0_1963-03-16
0_1963-03-19
0_1963-03-23
0_1963-03-27
0_1963-03-30
0_1963-04-06
0_1963-04-20
0_1963-05-03
0_1963-05-11
0_1963-05-15
0_1963-05-18
0_1963-05-22
0_1963-05-29
0_1963-06-03
0_1963-06-08
0_1963-06-15
0_1963-06-19
0_1963-06-22
0_1963-06-26b
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0_1963-07-03
0_1963-07-06
0_1963-07-10
0_1963-07-13
0_1963-07-17
0_1963-07-20
0_1963-07-24
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0_1963-07-31
0_1963-08-03
0_1963-08-07
0_1963-08-10
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0_1963-08-28
0_1963-09-04
0_1963-09-07
0_1963-09-18
0_1963-09-25
0_1963-09-28
0_1963-10-03
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-10-26
0_1963-11-04
0_1963-11-20
0_1963-11-23
0_1963-11-27
0_1963-12-03
0_1963-12-07_-_supramental_ship
0_1963-12-11
0_1963-12-14
0_1963-12-21
0_1963-12-25
0_1963-12-31
0_1964-01-04
0_1964-01-15
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0_1964-01-25
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0_1964-02-22
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0_1964-03-14
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0_1964-07-31
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0_1964-08-08
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0_1964-09-12
0_1964-09-16
0_1964-09-18
0_1964-09-23
0_1964-09-26
0_1964-09-30
0_1964-10-07
0_1964-10-10
0_1964-10-14
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0_1965-05-08
0_1965-05-11
0_1965-05-15
0_1965-05-19
0_1965-05-29
0_1965-06-02
0_1965-06-05
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-07-03
0_1965-07-07
0_1965-07-10
0_1965-07-17
0_1965-07-21
0_1965-07-24
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0_1966-12-20
0_1966-12-21
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0_1967-01-18
0_1967-01-21
0_1967-01-25
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0_1967-02-08
0_1967-02-11
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0_1967-04-03
0_1967-04-05
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0_1967-04-15
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0_1967-04-27
0_1967-05-03
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0_1967-05-17
0_1967-05-20
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0_1967-06-07
0_1967-06-14
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0_1967-06-21
0_1967-06-24
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0_1967-07-22
0_1967-07-26
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0_1967-08-02
0_1967-08-19
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0_1967-09-03
0_1967-09-06
0_1967-09-09
0_1967-09-13
0_1967-09-16
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0_1967-09-23
0_1967-09-30
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0_1967-10-07
0_1967-10-11
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0_1967-10-21
0_1967-10-25
0_1967-11-04
0_1967-11-08
0_1967-11-15
0_1967-11-22
0_1967-11-Prayers_of_the_Consciousness_of_the_Cells
0_1967-12-06
0_1967-12-16
0_1967-12-20
0_1967-12-27
0_1967-12-30
0_1968-01-06
0_1968-01-12
0_1968-01-17
0_1968-02-03
0_1968-02-07
0_1968-02-20
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0_1968-03-02
0_1968-03-09
0_1968-03-13
0_1968-03-20
0_1968-04-06
0_1968-04-10
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0_1968-07-20
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0_1968-09-07
0_1968-09-11
0_1968-09-21
0_1968-09-25
0_1968-09-28
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0_1968-10-09
0_1968-10-11
0_1968-10-16
0_1968-10-23
0_1968-10-26
0_1968-11-09
0_1968-11-13
0_1968-11-27
0_1968-12-04
0_1968-12-11
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0_1968-12-21
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0_1969-01-08
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0_1969-01-18
0_1969-01-22
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0_1969-03-12
0_1969-03-15
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0_1969-09-13
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0_1969-10-11
0_1969-10-18
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0_1969-11-12
0_1969-11-15
0_1969-11-19
0_1969-11-22
0_1969-12-03
0_1969-12-10
0_1969-12-13
0_1969-12-17
0_1969-12-20
0_1969-12-27
0_1969-12-31
0_1970-01-03
0_1970-01-07
0_1970-01-10
0_1970-01-17
0_1970-01-31
0_1970-02-07
0_1970-02-11
0_1970-02-18
0_1970-02-21
0_1970-03-07
0_1970-03-13
0_1970-03-14
0_1970-03-18
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0_1970-04-22
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0_1970-05-09
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0_1970-06-06
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0_1970-06-13
0_1970-06-17
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0_1970-09-02
0_1970-09-05
0_1970-09-12
0_1970-09-16
0_1970-10-07
0_1970-10-14
0_1970-12-02
0_1971-01-16
0_1971-01-23
0_1971-01-27
0_1971-01-30
0_1971-02-24
0_1971-02-27
0_1971-03-03
0_1971-03-04
0_1971-03-06
0_1971-03-10
0_1971-03-17
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0_1971-03-31
0_1971-04-07
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0_1971-04-17
0_1971-04-21
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0_1971-05-08
0_1971-05-15
0_1971-05-22
0_1971-05-26
0_1971-06-09
0_1971-06-23
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0_1971-09-22
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0_1971-10-13
0_1971-10-16
0_1971-10-20
0_1971-10-27
0_1971-10-30
0_1971-11-10
0_1971-11-13
0_1971-11-17
0_1971-11-20
0_1971-12-04
0_1971-12-11
0_1971-12-18
0_1971-12-25
0_1972-01-01
0_1972-01-08
0_1972-01-12
0_1972-01-15
0_1972-01-19
0_1972-01-29
0_1972-02-09
0_1972-02-10
0_1972-02-12
0_1972-02-16
0_1972-02-23
0_1972-03-08
0_1972-03-10
0_1972-03-15
0_1972-03-22
0_1972-03-24
0_1972-03-25
0_1972-03-29a
0_1972-03-29b
0_1972-04-02a
0_1972-04-02b
0_1972-04-03
0_1972-04-04
0_1972-04-05
0_1972-04-12
0_1972-04-13
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0_1972-04-19
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0_1972-05-17
0_1972-05-27
0_1972-06-10
0_1972-06-17
0_1972-06-24
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0_1972-07-19
0_1972-07-22
0_1972-07-26
0_1972-07-29
0_1972-08-05
0_1972-08-09
0_1972-08-12
0_1972-08-16
0_1972-08-30
0_1972-09-30
0_1972-10-11
0_1972-10-18
0_1972-10-21
0_1972-10-25
0_1972-10-28
0_1972-11-04
0_1972-12-02
0_1972-12-09
0_1972-12-26
0_1973-01-10
0_1973-01-20
0_1973-02-14
0_1973-02-18
0_1973-02-28
0_1973-03-17
0_1973-03-26
0_1973-04-07
0_1973-04-08
0_1973-04-14
0_1973-04-30
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_The_Right_of_Absolute_Freedom
02.05_-_Federated_Humanity
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_India_One_and_Indivisable
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_Mysticism_in_Bengali_Poetry
02.12_-_The_Heavens_of_the_Ideal
02.12_-_The_Ideals_of_Human_Unity
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_Aspects_of_Modernism
03.02_-_The_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
03.04_-_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_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.09_-_Buddhism_and_Hinduism
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.13_-_Dynamic_Fatalism
03.13_-_Human_Destiny
03.14_-_From_the_Known_to_the_Unknown?
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.15_-_Towards_the_Future
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.05_-_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
04.07_-_To_the_Heights_VII_(Mahakali)
04.08_-_An_Evolutionary_Problem
04.09_-_To_the_Heights-I_(Mahasarswati)
04.09_-_Values_Higher_and_Lower
04.10_-_To_the_Heights-X
04.11_-_To_the_Heights-XI
04.16_-_To_the_Heights-XVI
04.28_-_To_the_Heights-XXVIII
04.34_-_To_the_Heights-XXXIV
04.36_-_To_the_Heights-XXXVI
04.39_-_To_the_Heights-XXXIX
04.41_-_To_the_Heights-XLI
04.46_-_To_the_Heights-XLVI
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Satyavan_and_Savitri
05.03_-_The_Body_Natural
05.04_-_The_Immortal_Person
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Revealer_and_the_Revelation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.15_-_Sartrian_Freedom
05.16_-_A_Modernist_Mentality
05.17_-_Evolution_or_Special_Creation
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.21_-_Being_or_Becoming_and_Having
05.22_-_Success_and_its_Conditions
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_Darkness_to_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.03_-_Types_of_Meditation
06.05_-_The_Story_of_Creation
06.06_-_Earth_a_Symbol
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
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.16_-_A_Page_of_Occult_History
06.17_-_Directed_Change
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.21_-_The_Personal_and_the_Impersonal
06.23_-_Here_or_Elsewhere
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.26_-_The_Wonder_of_It_All
06.27_-_To_Learn_and_to_Understand
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.32_-_The_Central_Consciousness
06.34_-_Selfless_Worker
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
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
07.04_-_The_Triple_Soul-Forces
07.04_-_The_World_Serpent
07.05_-_The_Finding_of_the_Soul
07.05_-_This_Mystery_of_Existence
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.07_-_Freedom_and_Destiny
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.12_-_This_Ugliness_in_the_World
07.13_-_Divine_Justice
07.14_-_The_Divine_Suffering
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.19_-_Bad_Thought-Formation
07.21_-_On_Occultism
07.22_-_Mysticism_and_Occultism
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.01_-_Choosing_To_Do_Yoga
08.02_-_Order_and_Discipline
08.03_-_Organise_Your_Life
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
08.12_-_Thought_the_Creator
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.24_-_On_Food
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
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
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Towards_the_Black_Void
09.02_-_Meditation
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.08_-_The_Modern_Taste
09.09_-_The_Origin
09.11_-_The_Supramental_Manifestation_and_World_Change
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.15_-_How_to_Listen
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_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
1.004_-_Women
10.05_-_Mind_and_the_Mental_World
1.005_-_The_Table
10.06_-_Beyond_the_Dualities
1.006_-_Livestock
1.007_-_Initial_Steps_in_Yoga_Practice
10.07_-_The_Demon
1.007_-_The_Elevations
10.07_-_The_World_is_One
10.08_-_Consciousness_as_Freedom
1.008_-_The_Principle_of_Self-Affirmation
1.008_-_The_Spoils
10.09_-_Education_as_the_Growth_of_Consciousness
1.009_-_Perception_and_Reality
1.009_-_Repentance
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_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
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00g_-_Foreword
1.00_-_INTRODUCTION
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
10.10_-_Education_is_Organisation
1.010_-_Jonah
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Beyond_Love_and_Hate
10.12_-_Awake_Mother
1.012_-_Joseph
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.12_-_The_Divine_Grace_and_Love
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
1.013_-_Thunder
10.14_-_Night_and_Day
10.15_-_The_Evolution_of_Language
1.015_-_The_Rock
1.016_-_The_Bee
10.16_-_The_Relative_Best
10.17_-_Miracles:_Their_True_Significance
1.017_-_The_Night_Journey
10.18_-_Short_Notes_-_1-_The_Sense_of_Earthly_Evolution
1.018_-_The_Cave
1.019_-_Mary
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Hatha_Yoga
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry.
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
1.01_-_Soul_and_God
1.01_-_Sri_Aurobindo
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Cycle_of_Society
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_Offering
1.01_-_THE_OPPOSITES
1.01_-_The_Path_of_Later_On
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_-_Two_Powers_Alone
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
1.022_-_The_Pilgrimage
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
1.024_-_The_Light
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.025_-_The_Criterion
10.26_-_A_True_Professor
10.27_-_Consciousness
1.027_-_The_Ant
1.028_-_Bringing_About_Whole-Souled_Dedication
1.028_-_History
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
10.29_-_Gods_Debt
1.029_-_The_Spider
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Education
1.02_-_Fire_over_the_Earth
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Karma_Yoga
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Outline_of_Practice
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Substance_Is_Eternal
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_THE_POOL_OF_TEARS
1.02_-_The_Principle_of_Fire
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Shadow
1.02_-_The_Soul_Being_of_Man
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Virtues
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.030_-_The_Romans
1.031_-_Intense_Aspiration
1.031_-_Luqman
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
1.033_-_The_Confederates
10.34_-_Effort_and_Grace
1.034_-_Sheba
1.035_-_Originator
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
10.36_-_Cling_to_Truth
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
1.037_-_The_Aligners
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.038_-_Saad
1.039_-_Throngs
1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Eternal_Presence
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Master_Ma_is_Unwell
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_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_Divine_and_Man
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
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_Spiritual_Being_of_Man
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_The_Void
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_Yama_and_Niyama
1.03_-_YIBHOOTI_PADA
1.040_-_Forgiver
1.040_-_Re-Educating_the_Mind
1.041_-_Detailed
1.042_-_Consultation
1.043_-_Decorations
1.045_-_Kneeling
1.045_-_Piercing_the_Structure_of_the_Object
1.046_-_The_Dunes
1.047_-_Muhammad
1.048_-_Victory
1.049_-_The_Chambers
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_HOW_THE_.TRUE_WORLD._ULTIMATELY_BECAME_A_FABLE
1.04_-_Hymns_of_Bharadwaja
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_Nada_Yoga
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_Nothing_Exists_Per_Se_Except_Atoms_And_The_Void
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_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_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_Qabalah__The_Best_Training_for_Memory
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_To_the_Priest_of_Rytan-ji
1.04_-_Vital_Education
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.051_-_The_Spreaders
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.053_-_The_Star
1.055_-_The_Compassionate
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.056_-_The_Inevitable
1.057_-_Iron
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_AUERBACHS_CELLAR
1.05_-_Bhakti_Yoga
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_Character_Of_The_Atoms
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_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_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_True_Doer_of_Works
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_To_Know_How_To_Suffer
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.061_-_Column
1.067_-_Sovereignty
1.068_-_The_Pen
1.069_-_The_Reality
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_-_Gestalt_and_Universals
1.06_-_Hymns_of_Parashara
1.06_-_Iconography
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_On_Induction
1.06_-_On_remembrance_of_death.
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_On_Thought
1.06_-_Origin_of_the_four_castes
1.06_-_PIG_AND_PEPPER
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_Raja_Yoga
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.071_-_Noah
1.073_-_The_Enwrapped
1.074_-_The_Enrobed
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.077_-_The_Unleashed
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_A_MAD_TEA-PARTY
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_A_STREET
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Hymn_of_Paruchchhepa
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_Past,_Present_and_Future
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Plot_must_be_a_Whole.
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_He_Frowned
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.082_-_The_Shattering
1.083_-_Choosing_an_Object_for_Concentration
1.084_-_The_Rupture
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_-_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_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
1.094_-_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
1.099_-_The_Quake
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Kundalini_Yoga
1.09_-_Legend_of_Lakshmi
1.09_-_Man_-_About_the_Body
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_(Plot_continued.)_Dramatic_Unity.
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Absolute_Manifestation
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Crown,_Cap,_Magus-Band
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Pure_Existent
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.09_-_WHO_STOLE_THE_TARTS?
1.100_-_The_Racers
1.1.01_-_Certitudes
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.101_-_The_Shocker
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
11.03_-_Cosmonautics
1.1.03_-_Man
1.1.04_-_Philosophy
1.1.04_-_The_Self_or_Atman
11.04_-_The_Triple_Cord
11.05_-_The_Ladder_of_Unconsciousness
1.1.05_-_The_Siddhis
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.08_-_Body-Energy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_Fate_and_Free-Will
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_Mantra_Yoga
1.10_-_On_slander_or_calumny.
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
1.10_-_The_descendants_of_the_daughters_of_Daksa_married_to_the_Rsis
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Magical_Garment
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_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
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.1.1.08_-_Self-criticism
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.12_-_Two_Equations
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_A_STREET
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_On_talkativeness_and_silence.
1.11_-_ON_THE_NEW_IDOL
1.11_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.11_-_Powers
1.1.1_-_Text
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_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_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.1.2.02_-_Poetry_of_the_Material_or_Physical_Consciousness
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_Further_Magical_Aids
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_On_lying.
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_Sleep_and_Dreams
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Astral_Plane
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_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_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_On_despondency.
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Pentacle,_Lamen_or_Seal
1.13_-_The_Spirit
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_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_-_ON_THE_FRIEND
1.14_-_Postscript
1.14_-_The_Book_of_Magic_Formulae
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Mental_Plane
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_Inquiries_of_Maitreya_respecting_the_history_of_Prahlada
1.16_-_Man,_A_Transitional_Being
1.16_-_On_Concentration
1.16_-_On_love_of_money_or_avarice.
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_-_AT_THE_FOUNTAIN
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_God
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_Evocation
1.18_-_FAITH
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_ON_LITTLE_OLD_AND_YOUNG_WOMEN
1.18_-_The_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_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_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
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
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
1.2.04_-_Sincerity
1.2.05_-_Aspiration
12.05_-_Beauty
1.2.07_-_Surrender
12.07_-_The_Double_Trinity
1.2.08_-_Faith
12.08_-_Notes_on_Freedom
1.2.09_-_Consecration_and_Offering
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_CATHEDRAL
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_On_Time
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.20_-_The_Hound_of_Heaven
1.20_-_Visnu_appears_to_Prahlada
12.10_-_The_Sunlit_Path
1.2.1.11_-_Mystic_Poetry_and_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_unmanly_and_puerile_cowardice.
1.21__-_Poetic_Diction.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_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_-_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_-_Epic_Poetry.
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.23_-_THE_MIRACULOUS
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_NIGHT
1.24_-_On_Beauty
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.25_-_DUNGEON
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.27_-_Succession_to_the_Soul
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
13.04_-_A_Note_on_Supermind
1.3.04_-_Peace
1.3.05_-_Silence
13.07_-_The_Inter-Zone
1.30_-_Adonis_in_Syria
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.30_-_Do_you_Believe_in_God?
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.3.1.02_-_The_Object_of_Our_Yoga
1.31_-_Adonis_in_Cyprus
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.31_-_Is_Thelema_a_New_Religion?
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ninth_Circle__Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina__Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora__Traitors_to_their_Country._Dante_questions_Bocca_degli
1.32_-_The_Ritual_of_Adonis
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.
1.3.4.01_-_The_Beginning_and_the_End
1.3.4.02_-_The_Hour_of_God
1.3.4.04_-_The_Divine_Superman
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_The_Myth_and_Ritual_of_Attis
1.34_-_The_Tao_1
1.3.5.01_-_The_Law_of_the_Way
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.3.5.04_-_The_Evolution_of_Consciousness
1.35_-_Attis_as_a_God_of_Vegetation
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Death_-_Fear_-_Magical_Memory
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Coincidence
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.40_-_The_Nature_of_Osiris
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.41_-_Isis
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_Osiris_and_the_Sun
1.42_-_This_Self_Introversion
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.47_-_Reincarnation
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
15.09_-_One_Day_More
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_Money
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
16.02_-_Mater_Dolorosa
16.03_-_Mater_Gloriosa
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_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
17.02_-_Hymn_to_the_Sun
17.04_-_Hymn_to_the_Purusha
17.06_-_Hymn_of_the_Supreme_Goddess
17.09_-_Victory_to_the_World_Master
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
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.02_-_Ramprasad
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
19.01_-_The_Twins
19.02_-_Vigilance
19.04_-_The_Flowers
19.06_-_The_Wise
19.08_-_Thousands
19.10_-_Punishment
1912_11_26p
1912_11_28p
1912_12_03p
1912_12_10p
1912_12_11p
19.12_-_Of_The_Self
1913_06_15p
1913_08_02p
1913_10_07p
1913_11_25p
1913_12_29p
19.13_-_Of_the_World
1914_01_05p
1914_01_06p
1914_01_09p
1914_01_10p
1914_01_13p
1914_01_19p
1914_01_31p
1914_02_07p
1914_02_09p
1914_02_11p
1914_02_12p
1914_02_14p
1914_02_15p
1914_02_16p
1914_02_27p
1914_03_01p
1914_03_06p
1914_03_12p
1914_03_18p
1914_03_20p
1914_03_21p
1914_03_25p
1914_03_30p
1914_04_13p
1914_04_19p
1914_05_13p
1914_05_18p
1914_05_21p
1914_05_24p
1914_05_25p
1914_05_26p
1914_06_13p
1914_06_21p
1914_06_25p
1914_06_26p
1914_06_27p
1914_07_06p
1914_07_07p
1914_07_10p
1914_07_11p
1914_07_17p
1914_07_23p
1914_08_04p
1914_08_06p
1914_08_13p
1914_08_16p
1914_08_24p
1914_09_05p
1914_09_16p
1914_10_11p
1914_11_03p
1914_11_08p
1914_11_15p
1914_11_17p
1914_12_10p
19.14_-_The_Awakened
1915_01_02p
1915_01_11p
1915_01_17p
1915_01_18p
1915_07_31p
1915_11_07p
1915_11_26p
1916_01_15p
1916_11_28p
1916_12_09p
1916_12_20p
1916_12_26p
1916_12_30p
19.16_-_Of_the_Pleasant
1917_01_05p
1917_01_10p
1917_01_29p
1917_03_27p
1917_03_30p
1917_04_10p
1917_07_13p
1917_09_24p
1917_11_25p
19.17_-_On_Anger
1918_10_10p
19.18_-_On_Impurity
1919_09_03p
19.19_-_Of_the_Just
19.20_-_The_Path
19.23_-_Of_the_Elephant
19.24_-_The_Canto_of_Desire
19.25_-_The_Bhikkhu
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
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1931_11_24p
1950-12-21_-_The_Mother_of_Dreams
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-28_-_Correct_judgment.
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-20_-_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
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-03-25
1953-04-08
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-13_-_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
1955-05-18_-_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
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
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
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-06_-_Freedom,_servitude_and_love
1957-03-08_-_A_Buddhist_story
1957-03-13_-_Our_best_friend
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-20_-_Never_sit_down,_true_repose
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-04-10_-_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
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-09_-_Incontinence_of_speech
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-16_-_Story_of_successive_involutions
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-05-07_-_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
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-27_-_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_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_10_03
1958-10-08_-_Stages_between_man_and_superman
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_21
1958_11_28
1958_12_05
1960_01_12
1960_02_24
1960_04_07?_-_28
1960_05_18
1960_05_25
1960_06_03
1960_06_16
1960_06_22
1960_11_11?_-_48
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1961_01_18
1961_01_28
1961_03_11_-_58
1961_03_17_-_56
1961_03_17_-_57
1961_04_26_-_59
1961_05_22?
1962_01_12
1962_01_21
1962_02_27
1962_05_24
1962_10_06
1962_10_12
1963_03_06
1963_05_15
1963_08_11?_-_94
1963_11_04
1964_02_05_-_98
1964_03_25
1964_09_16
1965_01_12
1965_03_03
1965_05_29
1965_12_25
1965_12_26?
1966_07_06
1966_09_14
1967-05-24.1_-_Defining_the_Divine
1969_08_19
1969_08_21
1969_08_30_-_139
1969_09_18
1969_09_22
1969_09_30
1969_10_06
1969_10_18
1969_11_07
1969_11_08?
1969_11_24
1969_11_27?
1969_12_05
1969_12_31
1970_01_24
1970_01_26
1970_01_29
1970_02_04
1970_02_09
1970_02_10
1970_02_11
1970_02_12
1970_02_26
1970_03_05
1970_03_06?
1970_03_09
1970_03_14
1970_03_18
1970_03_24
1970_04_11
1970_04_20_-_485
1970_04_30
1970_05_15
1970_05_23
1970_06_04
1970_06_08_-_538
1970_06_08_-_541
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_Happy_Dust
1.ac_-_Power
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Hawk_and_the_Babe
1.ac_-_The_Hermit
1.ac_-_The_Ladder
1.ac_-_The_Neophyte
1.ac_-_The_Quest
1.ac_-_The_Tent
1.ac_-_The_Wizard_Way
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_The_secret_divine_my_ecstasy_has_taught_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_But_little_better
1.anon_-_Eightfold_Fence.
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_If_this_were_a_world
1.anon_-_Less_profitable
1.anon_-_Others_have_told_me
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_Tablet_III
1.anon_-_The_Epic_of_Gilgamesh_Tablet_IV
1.anon_-_The_Epic_of_Gilgamesh_TabletIX
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VIII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.anon_-_The_Song_of_Songs
1.asak_-_Beg_for_Love
1.bni_-_Raga_Ramkali
1.bs_-_If_the_divine_is_found_through_ablutions
1.bs_-_I_have_got_lost_in_the_city_of_love
1.bts_-_Invocation
1.bts_-_The_Mists_Dispelled
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.ct_-_Creation_and_Destruction
1.ct_-_Distinguishing_Ego_from_Self
1.ct_-_Surrendering
1.dd_-_As_many_as_are_the_waves_of_the_sea
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dz_-_Joyful_in_this_mountain_retreat
1.dz_-_One_of_fifteen_verses_on_Dogens_mountain_retreat
1.dz_-_One_of_six_verses_composed_in_Anyoin_Temple_in_Fukakusa,_1230
1.dz_-_The_whirlwind_of_birth_and_death
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Collapsing_Cosmoses
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
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_-_Polaris
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Book
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Cats_of_Ulthar
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_History_of_the_Necronomicon
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Mysterious_Ship
1f.lovecraft_-_The_Mystery_of_the_Grave-Yard
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_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_Slaying_of_the_Monster
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Terrible_Old_Man
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_A_Funeral_Fantasie
1.fs_-_Cassandra
1.fs_-_Count_Eberhard,_The_Groaner_Of_Wurtembert._A_War_Song
1.fs_-_Different_Destinies
1.fs_-_Elysium
1.fs_-_Feast_Of_Victory
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friendship
1.fs_-_Genius
1.fs_-_Greekism
1.fs_-_Hero_And_Leander
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Ode_To_Joy
1.fs_-_Parables_And_Riddles
1.fs_-_The_Artists
1.fs_-_The_Assignation
1.fs_-_The_Battle
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Fugitive
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Power_Of_Song
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Triumph_Of_Love
1.fs_-_The_Veiled_Statue_At_Sais
1.fs_-_The_Walk
1.fs_-_To_A_World-Reformer
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fs_-_Wisdom_And_Prudence
1.fua_-_A_dervish_in_ecstasy
1.fua_-_All_who,_reflecting_as_reflected_see
1.fua_-_A_slaves_freedom
1.fua_-_God_Speaks_to_David
1.fua_-_God_Speaks_to_Moses
1.fua_-_How_long_then_will_you_seek_for_beauty_here?
1.fua_-_Invocation
1.fua_-_I_shall_grasp_the_souls_skirt_with_my_hand
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.fua_-_Looking_for_your_own_face
1.fua_-_Mysticism
1.fua_-_The_angels_have_bowed_down_to_you_and_drowned
1.fua_-_The_Birds_Find_Their_King
1.fua_-_The_Dullard_Sage
1.fua_-_The_Eternal_Mirror
1.fua_-_The_Hawk
1.fua_-_The_Lover
1.fua_-_The_moths_and_the_flame
1.fua_-_The_Nightingale
1.fua_-_The_peacocks_excuse
1.fua_-_The_pilgrim_sees_no_form_but_His_and_knows
1.fua_-_The_Pupil_asks-_the_Master_answers
1.fua_-_The_Simurgh
1.fua_-_The_Valley_of_the_Quest
1.gmh_-_The_Alchemist_In_The_City
1.gnk_-_Japji_15_-_If_you_ponder_it
1.gnk_-_Japji_38_-_Discipline_is_the_workshop
1.gnk_-_Japji_8_-_From_listening
1.gnk_-_Siri_ragu_9.3_-_The_guru_is_the_stepping_stone
1.grh_-_Gorakh_Bani
1.hcyc_-_17_-_The_incomparable_lion-roar_of_doctrine_(from_The_Shodoka)
1.hcyc_-_34_-_They_roar_with_Dharma-thunder_(from_The_Shodoka)
1.hcyc_-_37_-_One_level_completely_contains_all_levels_(from_The_Shodoka)
1.hcyc_-_50_-_The_Buddhas_doctrine_of_directness_(from_The_Shodoka)
1.hcyc_-_51_-_Being_is_not_being-_non-being_is_not_non-being_(from_The_Shodoka)
1.hcyc_-_52_-_From_my_youth_I_piled_studies_upon_studies_(from_The_Shodoka)
1.hcyc_-_53_-_If_the_seed-nature_is_wrong,_misunderstandings_arise_(from_The_Shodoka)
1.hcyc_-_57_-_Pradhanashura_broke_the_gravest_precepts_(from_The_Shodoka)
1.hcyc_-_61_-_The_King_of_the_Dharma_deserves_our_highest_respect_(from_The_Shodoka)
1.hcyc_-_63_-_However_the_burning_iron_ring_revolves_around_my_head_(from_The_Shodoka)
1.he_-_Past,_present,_future-_unattainable
1.he_-_You_no_sooner_attain_the_great_void
1.hs_-_I_settled_at_Cold_Mountain_long_ago,
1.hs_-_Naked_in_the_Bee-House
1.hs_-_Not_Worth_The_Toil!
1.hs_-_O_Cup_Bearer
1.hs_-_Rubys_Heart
1.hs_-_Spring_and_all_its_flowers
1.hs_-_The_Rose_Is_Not_Fair
1.hs_-_The_Secret_Draught_Of_Wine
1.hs_-_To_Linger_In_A_Garden_Fair
1.iai_-_How_can_you_imagine_that_something_else_veils_Him
1.ia_-_In_Memory_Of_Those
1.ia_-_In_Memory_of_Those_Who_Melt_the_Soul_Forever
1.iai_-_Those_travelling_to_Him
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_Reality
1.ia_-_With_My_Very_Own_Hands
1.is_-_only_one_koan_matters
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.jda_-_You_rest_on_the_circle_of_Sris_breast_(from_The_Gitagovinda)
1.jh_-_Lord,_Where_Shall_I_Find_You?
1.jk_-_A_Party_Of_Lovers
1.jk_-_Ben_Nevis_-_A_Dialogue
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Fancy
1.jk_-_Fragment_Of_The_Castle_Builder
1.jk_-_Fragment._Welcome_Joy,_And_Welcome_Sorrow
1.jkhu_-_A_Visit_to_Hattoji_Temple
1.jkhu_-_Gathering_Tea
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_King_Stephen
1.jk_-_Lines_Written_In_The_Highlands_After_A_Visit_To_Burnss_Country
1.jk_-_Meg_Merrilies
1.jk_-_Ode_On_A_Grecian_Urn
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_-_Song_Of_The_Indian_Maid,_From_Endymion
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_To_Byron
1.jk_-_Sonnet_To_Chatterton
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet._Written_In_Disgust_Of_Vulgar_Superstition
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Staffa
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_St._Agnes
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_George_Felton_Mathew
1.jk_-_To_Hope
1.jk_-_To_Some_Ladies
1.jk_-_Two_Sonnets_On_Fame
1.jlb_-_Chess
1.jlb_-_Daybreak
1.jlb_-_Everness
1.jlb_-_Remorse_for_any_Death
1.jlb_-_Rosas
1.jlb_-_Sepulchral_Inscription
1.jlb_-_The_Golem
1.jlb_-_The_Labyrinth
1.jm_-_Response_to_a_Logician
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.jm_-_The_Song_of_View,_Practice,_and_Action
1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.jr_-_Book_1_-_Prologue
1.jr_-_Come,_Come,_Whoever_You_Are
1.jr_-_Description_Of_Love
1.jr_-_Did_I_Not_Say_To_You
1.jr_-_Every_day_I_Bear_A_Burden
1.jr_-_If_continually_you_keep_your_hope
1.jr_-_I_Have_A_Fire_For_You_In_My_Mouth
1.jr_-_Im_neither_beautiful_nor_ugly
1.jr_-_look_at_love
1.jr_-_Love_Has_Nothing_To_Do_With_The_Five_Senses
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_Shadow_And_Light_Source_Both
1.jr_-_The_Beauty_Of_The_Heart
1.jr_-_The_glow_of_the_light_of_daybreak_is_in_your_emerald_vault,_the_goblet_of_the_blood_of_twilight_is_your_blood-measuring_bowl
1.jr_-_The_Intellectual_Is_Always_Showing_Off
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
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_-_You_have_fallen_in_love_my_dear_heart
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_Joy_And_Sorrow
1.jwvg_-_Legend
1.jwvg_-_The_Beautiful_Night
1.jwvg_-_The_Pupil_In_Magic
1.jwvg_-_The_Wanderer
1.jwvg_-_To_The_Distant_One
1.jwvg_-_Wont_And_Done
1.kaa_-_The_Beauty_of_Oneness
1.kbr_-_Hey_brother,_why_do_you_want_me_to_talk?
1.kbr_-_Hiding_In_This_Cage
1.kbr_-_hiding_in_this_cage
1.kbr_-_I_Have_Attained_The_Eternal_Bliss
1.kbr_-_I_have_attained_the_Eternal_Bliss
1.kbr_-_Illusion_and_Reality
1.kbr_-_I_Wont_Come
1.kbr_-_My_Swan,_Let_Us_Fly
1.kbr_-_The_impossible_pass
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_Spiritual_Athlete_Often_Changes_The_Color_Of_His_Clothes
1.kbr_-_The_Swan_flies_away
1.kbr_-_When_I_found_the_boundless_knowledge
1.kbr_-_Where_do_you_search_me
1.kg_-_Little_Tiger
1.ki_-_swatting_a_fly
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_Autumn_Air
1.lb_-_Bringing_in_the_Wine
1.lb_-_Chiang_Chin_Chiu
1.lb_-_Clearing_At_Dawn
1.lb_-_Clearing_at_Dawn
1.lb_-_Exile's_Letter
1.lb_-_Gold_painted_jars_-_wines_worth_a_thousand
1.lb_-_Hard_Journey
1.lb_-_Lament_On_an_Autumn_Night
1.lb_-_Leaving_White_King_City
1.lb_-_Lu_Mountain,_Kiangsi
1.lb_-_Moon_at_the_Fortified_Pass_by_Li_Po
1.lb_-_Moon_Over_Mountain_Pass
1.lb_-_Nefarious_War
1.lb_-_Spring_Night_In_Lo-Yang_Hearing_A_Flute
1.lb_-_The_Moon_At_The_Fortified_Pass
1.lb_-_Visiting_a_Taoist_Master_on_Tai-T'ien_Mountain_by_Li_Po
1.lla_-_I_trapped_my_breath_in_the_bellows_of_my_throat
1.lla_-_Just_for_a_moment,_flowers_appear
1.lla_-_To_learn_the_scriptures_is_easy
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_Pacifist_War_Song_-_1917
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_The_City
1.lovecraft_-_The_Messenger
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Teutons_Battle-Song
1.mah_-_Kill_me-_my_faithful_friends
1.mb_-_midfield
1.mb_-_The_Music
1.mdl_-_Inside_the_hidden_nexus_(from_Jacobs_Journey)
1.mdl_-_The_Creation_of_Elohim
1.mdl_-_The_Gates_(from_Openings)
1.ml_-_Realisation_of_Dreams_and_Mind
1.mm_-_Of_the_voices_of_the_Godhead
1.nrpa_-_Advice_to_Marpa_Lotsawa
1.nrpa_-_The_Summary_of_Mahamudra
1.okym_-_16_-_Think,_in_this_batterd_Caravanserai
1.okym_-_25_-_Why,_all_the_Saints_and_Sages_who_discussd
1.okym_-_44_-_The_mighty_Mahmud,_the_victorious_Lord
1.okym_-_73_-_Ah_Love!_could_thou_and_I_with_Fate_conspire
1.okym_-_75_-_And_when_Thyself_with_shining_Foot_shall_pass
1.okym_-_8_-_And_look_--_a_thousand_Blossoms_with_the_Day
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Bigotrys_Victim
1.pbs_-_Charles_The_First
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Fragment,_Or_The_Triumph_Of_Conscience
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Fragments_Written_For_Hellas
1.pbs_-_Fragment_-_Yes!_All_Is_Past
1.pbs_-_From
1.pbs_-_From_The_Arabic_-_An_Imitation
1.pbs_-_From_the_Arabic,_an_Imitation
1.pbs_-_From_The_Greek_Of_Moschus_-_Pan_Loved_His_Neighbour_Echo
1.pbs_-_Ginevra
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Homers_Hymn_To_The_Earth_-_Mother_Of_All
1.pbs_-_Homers_Hymn_To_The_Moon
1.pbs_-_Hymn_of_Pan
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Lines_Written_in_the_Bay_of_Lerici
1.pbs_-_Marenghi
1.pbs_-_Mighty_Eagle
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Music_And_Sweet_Poetry
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_An_Icicle_That_Clung_To_The_Grass_Of_A_Grave
1.pbs_-_Orpheus
1.pbs_-_Ozymandias
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Remembrance
1.pbs_-_Revenge
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Similes_For_Two_Political_Characters_of_1819
1.pbs_-_Song._Cold,_Cold_Is_The_Blast_When_December_Is_Howling
1.pbs_-_Song._Come_Harriet!_Sweet_Is_The_Hour
1.pbs_-_The_Boat_On_The_Serchio
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_First_Canzone_Of_The_Convito
1.pbs_-_The_Fugitives
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Wandering_Jews_Soliloquy
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Zucca
1.pbs_-_To_A_Skylark
1.pbs_-_To_Jane_-_The_Keen_Stars_Were_Twinkling
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_To_Wordsworth
1.pbs_-_Verses_On_A_Cat
1.pbs_-_War
1.pbs_-_When_The_Lamp_Is_Shattered
1.pbs_-_With_A_Guitar,_To_Jane
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_For_Annie
1.poe_-_Israfel
1.poe_-_Sonnet-_Silence
1.poe_-_Tamerlane
1.poe_-_The_Bridal_Ballad
1.poe_-_The_Coliseum
1.poe_-_The_Conqueror_Worm
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_The_Sleeper
1.pp_-_Raga_Dhanashri
1.rb_-_Abt_Vogler
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_A_Light_Woman
1.rb_-_A_Lovers_Quarrel
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Any_Wife_To_Any_Husband
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_-_Cleon
1.rb_-_Confessions
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Holy-Cross_Day
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_In_A_Gondola
1.rb_-_Incident_Of_The_French_Camp
1.rb_-_Mesmerism
1.rb_-_My_Star
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Parting_At_Morning
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Prospice
1.rb_-_Protus
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Soliloquy_Of_The_Spanish_Cloister
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Italian_In_England
1.rb_-_The_Lost_Leader
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_Waring
1.rmpsd_-_Conquer_Death_with_the_drumbeat_Ma!_Ma!_Ma!
1.rmpsd_-_Love_Her,_Mind
1.rmpsd_-_Mother,_am_I_Thine_eight-months_child?
1.rmpsd_-_O_Death!_Get_away-_what_canst_thou_do?
1.rmpsd_-_Tell_me,_brother,_what_happens_after_death?
1.rmpsd_-_This_time_I_shall_devour_Thee_utterly,_Mother_Kali!
1.rmpsd_-_Who_in_this_world
1.rmr_-_As_Once_the_Winged_Energy_of_Delight
1.rmr_-_Elegy_I
1.rmr_-_My_Life
1.rmr_-_Self-Portrait
1.rmr_-_Sense_Of_Something_Coming
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_XIII
1.rmr_-_The_Spanish_Dancer
1.rmr_-_Water_Lily
1.rmr_-_What_Survives
1.rt_-_At_The_End_Of_The_Day
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Broken_Song
1.rt_-_Compensation
1.rt_-_Fireflies
1.rt_-_Gitanjali
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Leave_This
1.rt_-_Light
1.rt_-_Lovers_Gifts_LIV_-_In_The_Beginning_Of_Time
1.rt_-_Lovers_Gifts_LVIII_-_Things_Throng_And_Laugh
1.rt_-_Lovers_Gifts_XLII_-_Are_You_A_Mere_Picture
1.rt_-_Lovers_Gifts_XLVIII_-_I_Travelled_The_Old_Road
1.rt_-_Lovers_Gifts_XLVII_-_The_Road_Is
1.rt_-_Lovers_Gifts_XXII_-_I_Shall_Gladly_Suffer
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_On_The_Seashore
1.rt_-_Poems_On_Life
1.rt_-_Shyama
1.rt_-_Signet_Of_Eternity
1.rt_-_Stray_Birds_21_-_30
1.rt_-_Stray_Birds_51_-_60
1.rt_-_The_End
1.rt_-_The_Further_Bank
1.rt_-_The_Gardener_LXXXI_-_Why_Do_You_Whisper_So_Faintly
1.rt_-_The_Gardener_XI_-_Come_As_You_Are
1.rt_-_The_Gardener_XIII_-_I_Asked_Nothing
1.rt_-_The_Gardener_XIV_-_I_Was_Walking_By_The_Road
1.rt_-_The_Gardener_XLII_-_O_Mad,_Superbly_Drunk
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rt_-_The_Gardener_XLVI_-_You_Left_Me
1.rt_-_The_Gardener_XXXVIII_-_My_Love,_Once_Upon_A_Time
1.rt_-_The_Hero
1.rt_-_The_Hero(2)
1.rt_-_The_Homecoming
1.rt_-_The_Journey
1.rt_-_The_Land_Of_The_Exile
1.rt_-_The_Merchant
1.rt_-_The_Music_Of_The_Rains
1.rt_-_The_Recall
1.rt_-_This_Dog
1.rt_-_Ungrateful_Sorrow
1.rvd_-_The_Name_alone_is_the_Truth
1.rwe_-_Alphonso_Of_Castile
1.rwe_-_A_Nations_Strength
1.rwe_-_Celestial_Love
1.rwe_-_Concord_Hymn
1.rwe_-_Each_And_All
1.rwe_-_Fable
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Good-bye
1.rwe_-_Guy
1.rwe_-_Heroism
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_Suum_Cuique
1.rwe_-_The_Adirondacs
1.rwe_-_The_Days_Ration
1.rwe_-_The_Enchanter
1.rwe_-_The_Romany_Girl
1.rwe_-_The_Titmouse
1.rwe_-_Threnody
1.rwe_-_To_Rhea
1.rwe_-_Uriel
1.rwe_-_Voluntaries
1.rwe_-_Wealth
1.rwe_-_Woodnotes
1.sdi_-_The_world,_my_brother!_will_abide_with_none
1.shvb_-_Columba_aspexit_-_Sequence_for_Saint_Maximin
1.shvb_-_De_Spiritu_Sancto_-_To_the_Holy_Spirit
1.shvb_-_O_most_noble_Greenness,_rooted_in_the_sun
1.shvb_-_O_Virtus_Sapientiae_-_O_Moving_Force_of_Wisdom
1.sig_-_Thou_art_One
1.sig_-_Thou_Livest
1.sjc_-_I_Live_Yet_Do_Not_Live_in_Me
1.sjc_-_The_Sum_of_Perfection
1.sk_-_Is_there_anyone_in_the_universe
1.snk_-_In_Praise_of_the_Goddess
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.srd_-_Shes_found_him,_she_has,_but_Radha_disbelieves
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srmd_-_Companion
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Necklet_of_Nine_Gems
1.srm_-_The_Song_of_the_Poppadum
1.stav_-_Let_nothing_disturb_thee
1.stl_-_The_Atom_of_Jesus-Host
1.sv_-_In_dense_darkness,_O_Mother
1.sv_-_Kali_the_Mother
1.tc_-_Success_and_failure?_No_known_address
1.tm_-_A_Messenger_from_the_Horizon
1.tm_-_Aubade_--_The_City
1.tr_-_Images,_however_sacred
1.tr_-_In_The_Morning
1.tr_-_Though_Frosts_come_down
1.tr_-_Too_Lazy_To_Be_Ambitious
1.tr_-_White_Hair
1.wby_-_A_Bronze_Head
1.wby_-_A_Crazed_Girl
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
1.wby_-_A_First_Confession
1.wby_-_All_Souls_Night
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_I._First_Love
1.wby_-_Among_School_Children
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_At_Algeciras_-_A_Meditaton_Upon_Death
1.wby_-_At_Galway_Races
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Blood_And_The_Moon
1.wby_-_Colonel_Martin
1.wby_-_Crazy_Jane_Grown_Old_Looks_At_The_Dancers
1.wby_-_Crazy_Jane_On_The_Mountain
1.wby_-_Cuchulains_Fight_With_The_Sea
1.wby_-_Death
1.wby_-_From_A_Full_Moon_In_March
1.wby_-_He_Gives_His_Beloved_Certain_Rhymes
1.wby_-_Her_Vision_In_The_Wood
1.wby_-_His_Confidence
1.wby_-_In_Memory_Of_Alfred_Pollexfen
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_In_Taras_Halls
1.wby_-_Long-Legged_Fly
1.wby_-_Love_Song
1.wby_-_Mohini_Chatterjee
1.wby_-_News_For_The_Delphic_Oracle
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_Parnells_Funeral
1.wby_-_Politics
1.wby_-_Sailing_to_Byzantium
1.wby_-_Solomon_And_The_Witch
1.wby_-_Solomon_To_Sheba
1.wby_-_Stream_And_Sun_At_Glendalough
1.wby_-_Supernatural_Songs
1.wby_-_The_Attack_On_the_Playboy_Of_The_Western_World,_1907
1.wby_-_The_Cap_And_Bells
1.wby_-_The_Circus_Animals_Desertion
1.wby_-_The_Curse_Of_Cromwell
1.wby_-_The_Dedication_To_A_Book_Of_Stories_Selected_From_The_Irish_Novelists
1.wby_-_The_Delphic_Oracle_Upon_Plotinus
1.wby_-_The_Falling_Of_The_Leaves
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Grey_Rock
1.wby_-_The_Gyres
1.wby_-_The_Happy_Townland
1.wby_-_The_Host_Of_The_Air
1.wby_-_The_Ladys_Second_Song
1.wby_-_The_Lake_Isle_Of_Innisfree
1.wby_-_The_Lover_Asks_Forgiveness_Because_Of_His_Many_Moods
1.wby_-_The_Lover_Speaks_To_The_Hearers_Of_His_Songs_In_Coming_Days
1.wby_-_The_Madness_Of_King_Goll
1.wby_-_The_Mask
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_Nineteenth_Century_And_After
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Rose_Of_Battle
1.wby_-_The_Scholars
1.wby_-_The_Seven_Sages
1.wby_-_The_Shadowy_Waters_-_Introduction
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Spur
1.wby_-_The_Tower
1.wby_-_The_Two_Kings
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_Wild_Swans_At_Coole
1.wby_-_The_Winding_Stair
1.wby_-_Those_Dancing_Days_Are_Gone
1.wby_-_Three_Marching_Songs
1.wby_-_Three_Songs_To_The_Same_Tune
1.wby_-_To_Some_I_Have_Talked_With_By_The_Fire
1.wby_-_To_The_Rose_Upon_The_Rood_Of_Time
1.wby_-_Under_Ben_Bulben
1.wby_-_Under_The_Round_Tower
1.wby_-_Vacillation
1.wby_-_Veronicas_Napkin
1.wby_-_What_Was_Lost
1.wby_-_Why_Should_Not_Old_Men_Be_Mad?
1.wby_-_Youth_And_Age
1.whitman_-_1861
1.whitman_-_A_Boston_Ballad
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_Adieu_To_A_Solider
1.whitman_-_A_Farm-Picture
1.whitman_-_A_March_In_The_Ranks,_Hard-prest
1.whitman_-_American_Feuillage
1.whitman_-_A_Riddle_Song
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_Consequent,_Etc.
1.whitman_-_Ashes_Of_Soldiers
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_-_Beat!_Beat!_Drums!
1.whitman_-_Behold_This_Swarthy_Face
1.whitman_-_Bivouac_On_A_Mountain_Side
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_Camps_Of_Green
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_City_Of_Orgies
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Delicate_Cluster
1.whitman_-_Drum-Taps
1.whitman_-_France,_The_18th_Year_Of_These_States
1.whitman_-_From_Far_Dakotas_Canons
1.whitman_-_From_My_Last_Years
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_Great_Are_The_Myths
1.whitman_-_I_Am_He_That_Aches_With_Love
1.whitman_-_I_Dreamd_In_A_Dream
1.whitman_-_I_Hear_America_Singing
1.whitman_-_I_Hear_It_Was_Charged_Against_Me
1.whitman_-_In_Paths_Untrodden
1.whitman_-_In_The_New_Garden_In_All_The_Parts
1.whitman_-_I_Saw_Old_General_At_Bay
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_I_Sit_And_Look_Out
1.whitman_-_Longings_For_Home
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Mannahatta
1.whitman_-_Me_Imperturbe
1.whitman_-_Miracles
1.whitman_-_Myself_And_Mine
1.whitman_-_Not_Heaving_From_My_Ribbd_Breast_Only
1.whitman_-_Not_The_Pilot
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_Of_Him_I_Love_Day_And_Night
1.whitman_-_Old_Ireland
1.whitman_-_One_Sweeps_By
1.whitman_-_Or_From_That_Sea_Of_Time
1.whitman_-_Over_The_Carnage
1.whitman_-_Passage_To_India
1.whitman_-_Pensive_On_Her_Dead_Gazing,_I_Heard_The_Mother_Of_All
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Poems_Of_Joys
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Quicksand_Years
1.whitman_-_Rise,_O_Days
1.whitman_-_Salut_Au_Monde
1.whitman_-_Says
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_So_Far_And_So_Far,_And_On_Toward_The_End
1.whitman_-_Solid,_Ironical,_Rolling_Orb
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_III
1.whitman_-_Song_Of_Myself-_IV
1.whitman_-_Song_Of_Myself-_XIII
1.whitman_-_Song_Of_Myself-_XIV
1.whitman_-_Song_Of_Myself-_XLVII
1.whitman_-_Song_Of_Myself-_XV
1.whitman_-_Song_Of_Myself-_XVIII
1.whitman_-_Song_Of_Myself-_XXI
1.whitman_-_Song_Of_Myself-_XXII
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXIV
1.whitman_-_Song_Of_Myself-_XXXV
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Spain_1873-74
1.whitman_-_Sparkles_From_The_Wheel
1.whitman_-_Spirit_Whose_Work_Is_Done
1.whitman_-_Starting_From_Paumanok
1.whitman_-_States!
1.whitman_-_That_Shadow,_My_Likeness
1.whitman_-_The_Artillerymans_Vision
1.whitman_-_The_Base_Of_All_Metaphysics
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_Sleepers
1.whitman_-_The_Wound_Dresser
1.whitman_-_This_Moment,_Yearning_And_Thoughtful
1.whitman_-_Thoughts_(2)
1.whitman_-_To_A_Certain_Civilian
1.whitman_-_To_A_Foild_European_Revolutionaire
1.whitman_-_To_Oratists
1.whitman_-_To_The_Leavend_Soil_They_Trod
1.whitman_-_To_Think_Of_Time
1.whitman_-_Vigil_Strange_I_Kept_on_the_Field_one_Night
1.whitman_-_What_Think_You_I_Take_My_Pen_In_Hand?
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.whitman_-_Who_Learns_My_Lesson_Complete?
1.whitman_-_Year_Of_Meteors,_1859_60
1.whitman_-_Years_Of_The_Modern
1.whitman_-_Yet,_Yet,_Ye_Downcast_Hours
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_18_-_With_music_strong_I_come,_with_my_cornets_and_my_drums
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4_-_Trippers_and_askers_surround_me
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_6-_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_Character
1.ww_-_A_Complaint
1.ww_-_Address_To_A_Child_During_A_Boisterous_Winter_By_My_Sister
1.ww_-_Address_To_Kilchurn_Castle,_Upon_Loch_Awe
1.ww_-_Address_To_The_Scholars_Of_The_Village_School_Of_---
1.ww_-_A_Fact,_And_An_Imagination,_Or,_Canute_And_Alfred,_On_The_Seashore
1.ww_-_A_Farewell
1.ww_-_Alas!_What_Boots_The_Long_Laborious_Quest
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_A_Morning_Exercise
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_An_Evening_Walk
1.ww_-_Argument_For_Suicide
1.ww_-_Artegal_And_Elidure
1.ww_-_As_faith_thus_sanctified_the_warrior's_crest
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_Beggars
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_-_Characteristics_Of_A_Child_Three_Years_Old
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_At_The_Same_Time_And_On_The_Same_Occasion
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Ellen_Irwin_Or_The_Braes_Of_Kirtle
1.ww_-_Emperors_And_Kings,_How_Oft_Have_Temples_Rung
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Expostulation_and_Reply
1.ww_-_Fidelity
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hail-_Zaragoza!_If_With_Unwet_eye
1.ww_-_Hart-Leap_Well
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_I_Know_an_Aged_Man_Constrained_to_Dwell
1.ww_-_Incident_Characteristic_Of_A_Favorite_Dog
1.ww_-_In_Due_Observance_Of_An_Ancient_Rite
1.ww_-_In_The_Pass_Of_Killicranky
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_I_Travelled_among_Unknown_Men
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Matthew
1.ww_-_Memorials_of_A_Tour_In_Scotland-_1803_I._Departure_From_The_Vale_Of_Grasmere,_August_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo
1.ww_-_Memorials_Of_A_Tour_Of_Scotland-_1803_VI._Glen-Almain,_Or,_The_Narrow_Glen
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Nutting
1.ww_-_Occasioned_By_The_Battle_Of_Waterloo_February_1816
1.ww_-_Ode
1.ww_-_Ode_Composed_On_A_May_Morning
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Personal_Talk
1.ww_-_Power_Of_Music
1.ww_-_Remembrance_Of_Collins
1.ww_-_Resolution_And_Independence
1.ww_-_Ruth
1.ww_-_September_1,_1802
1.ww_-_Siege_Of_Vienna_Raised_By_Jihn_Sobieski
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Song_Of_The_Spinning_Wheel
1.ww_-_Spanish_Guerillas
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Stray_Pleasures
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Brothers
1.ww_-_The_Eagle_and_the_Dove
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_Fountain
1.ww_-_The_French_And_the_Spanish_Guerillas
1.ww_-_The_French_Army_In_Russia,_1812-13
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Germans_On_The_Heighs_Of_Hochheim
1.ww_-_The_Green_Linnet
1.ww_-_The_Idiot_Boy
1.ww_-_The_Idle_Shepherd_Boys
1.ww_-_The_Kitten_And_Falling_Leaves
1.ww_-_The_Longest_Day
1.ww_-_The_Martial_Courage_Of_A_Day_Is_Vain
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Mother's_Return
1.ww_-_The_Oak_And_The_Broom
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_There_Was_A_Boy
1.ww_-_The_Solitary_Reaper
1.ww_-_The_Sparrow's_Nest
1.ww_-_The_Tables_Turned
1.ww_-_The_Two_April_Mornings
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_The_Waterfall_And_The_Eglantine
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_A_Sexton
1.ww_-_To_May
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_Vaudracour_And_Julia
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_in_March
1.ww_-_Yarrow_Visited
1.ww_-_Yew-Trees
1.yt_-_The_Supreme_Being_is_the_Dakini_Queen_of_the_Lake_of_Awareness!
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.05_-_Act_III:_The_Return
20.06_-_Translations_in_French
2.00_-_BIBLIOGRAPHY
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_Proem
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_THE_CHILD_WITH_THE_MIRROR
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Path
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
2.01_-_The_Tavern
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_The_Circle
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Monstrance
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_Zimzum
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_Altar
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.03_-_The_Worlds
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_Place
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
2.04_-_Yogic_Action
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_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_Infinite_Light
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_Ten_Internal_and_Ten_External_Sefirot
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_Concentration
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_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_-_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
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Conclusion
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_DANCING_SONG
2.10_-_The_Lamp
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Crown
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_THE_TOMB_SONG
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_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_-_Kingdom-The_Seventh_Sefira
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_The_Book
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.1_-_Teachers
2.1.4.2_-_Teaching
2.1.4.4_-_Homework
2.1.4.5_-_Tests
2.14_-_AT_RAMS_HOUSE
2.14_-_Faith
2.14_-_On_Movements
2.14_-_ON_THE_LAND_OF_EDUCATION
2.14_-_The_Bell
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Two_Hundred_and_Eighty-Eight_Sparks
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.1.5.5_-_Other_Subjects
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.15_-_The_Cosmic_Consciousness
2.15_-_The_Lamen
2.16_-_Fashioning_of_The_Vessel_
2.16_-_Oneness
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_The_Masculine_Feminine_World
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_Maeroprosopus_and_Maeroprosopvis
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_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
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
22.05_-_On_The_Brink(2)
22.08_-_The_Golden_Chain
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_ON_HUMAN_PRUDENCE
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.2.2.01_-_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_Feminine_Polarity_of_ZO
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Life_Sketch_of_A._B._Purani
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Back_to_Back__Face_to_Face__and_The_Process_of_Sawing_Through
2.24_-_Gnosis_and_Ananda
2.24_-_Note_on_the_Text
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.26_-_The_First_and_Second_Unions
2.2.7.01_-_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
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_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
2.3.1.09_-_Inspiration_and_Understanding
2.3.10_-_The_Subconscient_and_the_Inconscient
23.11_-_Observations_III
23.12_-_A_Note_On_The_Mother_of_Dreams
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.31_-_The_Elevation_Attained_Through_Sabbath
2.3.2_-_Desire
2.32_-_Prophetic_Visions
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
24.01_-_Narads_Visit_to_King_Aswapathy
2.4.02.08_-_Contact_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
24.03_-_Notes_on_Savitri_II
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.06_-_FORWARD
25.09_-_CHILDRENS_SONG
25.10_-_WHEREFORE_THIS_HURRY?
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.01_-_The_Golden_Harvest
27.02_-_The_Human_Touch_Divine
27.03_-_The_Great_Holocaust_-_Chhinnamasta
28.01_-_Observations
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.05_-_The_Bride_of_Brahman
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
29.08_-_The_Iron_Chain
29.09_-_Some_Dates
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_Hymn_to_Matter
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Natural_Morality
3.01_-_Proem
3.01_-_Sincerity
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Principles_of_Ritual
3.01_-_The_Soul_World
3.01_-_THE_WANDERER
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Formula_of_Tetragrammaton
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Flowers
3.04_-_The_Formula_of_ALHIM
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Central_Thought
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Fool
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Formula_of_The_Neophyte
3.06_-_The_Sage
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07.2_-_Finding_the_Real_Source
3.07_-_ON_PASSING_BY
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Divinity_Within
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.08_-_The_Thousands
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.09_-_THE_RETURN_HOME
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
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_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.02_-_Who
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.05_-_A_Vision_of_Science
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
31.07_-_Shyamakanta
31.08_-_The_Unity_of_India
3.1.08_-_To_the_Sea
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_Punishment
3.10_-_The_New_Birth
31.10_-_East_and_West
3.11_-_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
3.15_-_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
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
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
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
34.01_-_Hymn_To_Indra
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
34.07_-_The_Bride_of_Brahman
34.08_-_Hymn_To_Forest-Range
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
34.10_-_Hymn_To_Earth
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
35.02_-_Hymn_to_Hara-Gauri
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)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3.7.2.06_-_Appendix_II_-_A_Clarification
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.04_-_Great_Time
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.01_-_The_Needed_Synthesis
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3.8.1.06_-_The_Universal_Consciousness
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Circumstances
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_THE_HONEY_SACRIFICE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Divine_Consolations.
4.02_-_Existence_And_Character_Of_The_Images
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.09_-_THE_SHADOW
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1.02_-_Four_Bases_of_Realisation
4.1.1.03_-_Three_Realisations_for_the_Soul
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2.02_-_The_Three_Transformations
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_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_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.01_-_The_Mother_of_Dreams
4.2.02_-_An_Image
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.05_-_The_Psychic_Awakening
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.04_-_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
4.2.4.06_-_Agni_and_the_Psychic_Fire
4.2.4.07_-_Psychic_Joy
4.2.4.10_-_Psychic_Yearning
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_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.05_-_The_Self_and_the_Cosmic_Consciousness
4.3.1.09_-_The_Self_and_Life
4.3.1.10_-_Experiences_of_Infinity,_Oneness,_Unity
4.3.1.11_-_Living_in_the_Divine
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.04_-_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
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.41_-_Chapter_One
4.4.2.01_-_Contact_with_the_Above
4.4.2.03_-_Ascent_and_Return_to_the_Ordinary_Consciousness
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.42_-_Chapter_Two
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.4.3.05_-_The_Effect_of_Descent_into_the_Lower_Planes
4.43_-_Chapter_Three
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.05_-_The_Descent_of_Force_or_Power
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_Message
5.01_-_Proem
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
5.03_-_The_World_Is_Not_Eternal
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.04_-_Three_Dreams
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.05_-_The_War
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_Mind_of_Light
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.4.01_-_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_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_Remembrances
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.03_-_The_Heart
7.04_-_The_Vital
7.05_-_Patience_and_Perseverance
7.06_-_The_Simple_Life
7.07_-_Prudence
7.07_-_The_Subconscient
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.11_-_Building_and_Destroying
7.12_-_The_Giver
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.4.01_-_Man_the_Enigma
7.4.03_-_The_Cosmic_Dance
7.5.52_-_The_Unseen_Infinite
7.6.01_-_Symbol_Moon
7.6.02_-_The_World_Game
7.6.12_-_The_Mother_of_God
7.6.13_-_The_End?
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
A_God's_Labour
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_1_-_JOSHUS_DOG
CASE_3_-_GUTEIS_FINGER
CASE_4_-_WAKUANS_WHY_NO_BEARD?
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS2
DS3
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09a_-_Of_Suicide.
ENNEAD_01.09b_-_Of_Suicide.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.04b_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.07_-_About_Mixture_to_the_Point_of_Total_Penetration.
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_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_-_Problems_About_the_Soul.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.02_-_Of_Generation,_and_of_the_Order_of_things_that_Rank_Next_After_the_First.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
First_Epistle_of_Paul_to_the_Thessalonians
For_a_Breath_I_Tarry
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
Isha_Upanishads
I._THE_ATTRACTIVE_POWER_OF_GOD
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.01_-_GNOSIS
LUX.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
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Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Tablet_1_-
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Joshua
The_Book_of_the_Prophet_Isaiah
The_Book_of_Wisdom
The_Book_(short_story)
The_Circular_Ruins
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Philippians
The_Essentials_of_Education
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_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_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
The_Hidden_Words_text
The_Immortal
The_Last_Question
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_Paul_to_Timothy
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Waiting
The_Wall_and_the_BOoks
The_Witness
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

class
concept
map
thing
SIMILAR TITLES
att
attain
Attar of Nishapur
attributes
attributes of God
Farid ud-Din Attar
goals by attribute
Heart of Matter
I Am That Talks with Sri Nisargadatta Maharaj
Ibn Battuta
It does not matter if you understand it - Savitri, read it always.
Leon Battista Alberti
Level 10 Attributes
matter (quotes)
Parting From The Four Attachments A Commentary On Jetsun Drakpa Gyaltsen's Song Of Experience On Mind Training And The View
Prattle
Rabbi Moses Luzzatto
Sri Nisargadatta Maharaj
tattoo
The Black Hole War - My Battle with Stephen Hawking to Make the World Safe for Quantum Mechanics
the Divine Attributes
The Divinization of Matter Lurianic Kabbalah, Physics, and the Supramental Transformation
The Heart of Compassion The Thirty-seven Verses on the Practice of a Bodhisattva
The Hundred Verses of Advice Tibetan Buddhist Teachings on What Matters Most
The Nature of Consciousness Essays on the Unity of Mind and Matter
The Nectar of Manjushri's Speech A Detailed Commentary on Shantideva's Way of the Bodhisattva
The Way of the Bodhisattva
The Zen Koan as a means of Attaining Enlightenment

DEFINITIONS


TERMS STARTING WITH

ATTACHMENT. ::: All attachment is a hindrance to sadhana. Goodwāl you should have for all, psychic kindness for all, but no vital attachment.
To become indifferent to the attraction of outer objects is one of the first rules of yoga, for this non-attachment liberates the inner being into peace and the true consciousness.
Even after the liberation, one has to remain vigilant, for often these things go out and remain at a far distance, waiting to see if under any circumstances in any condition they can make a rush and recover their kingdom. If there has been an entire purification down to the depths and nothing is there to open the gate, then they cannot do it.
Attachment to things ::: the physical rejection of them is not the best way to get rid of it. Accept what is given you, ask for what is needed and think no more of it - attaching no importance, using them when you have, not troubled if you have not. That is the best way of getting rid of the attachment.


Attachment ::: An enormously complicated subject. Attachment is more akin to a sixth (seventh? eighth?) sense from the perspective of self on the physical layer (stage) of reality, but is best defined from the reference frame of Root Self, that is Source Consciousness. From the perspective of Root Consciousness, it is the capacity to cohere subsetted portions of Oneself (i.e. "selves") as a lens through which to impart qualia to experience. The term has a baser meaning, of course, but even in respect to Buddhist philosophy, attachment is what imparts the qualia of Suffering to dualistic experience as it persists this illusion of separation of Self and, at a deeper level, the illusion of experiential existence that the process of enlightenment seeks to extinguish.

Attachment ::: The strong bond a child forms with his or her primary caregiver.

Attachment to food, greed and eagerness for it, making it an unduly important thing in life is contrary to the spirit of yoga.

Attachment Unit Interface "networking" (AUI) The part of the {IEEE} {Ethernet} {standard} located between the {MAC}, and the {MAU}. The AUI is a {transceiver} cable that provides a path between a {node}'s Ethernet interface and the MAU. (1996-12-08)

Attachment Unit Interface ::: (networking) (AUI) The part of the IEEE Ethernet standard located between the MAC, and the MAU. The AUI is a transceiver cable that provides a path between a node's Ethernet interface and the MAU. (1996-12-08)

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

Attainment ::: Although the connotations of the word "attainment" are frowned upon, it is still a word commonly used to denote reaching, stabilizing, and abiding within certain advanced meditative states and stages and within certain initiatory experiences.

Attarib (or Attaris)—one of the 4 angels of

Attavada (Pali) Attavāda [from attā self (Sanskrit ātman) + vāda theory, disputation from the verbal root vad to speak] Atmavada (Sanskrit) The theory of a persistent soul. A study of Buddhist sutras or suttas shows that Gautama Buddha intended the term to convey the meaning of the heresy of separateness, the belief that one’s self or soul is different and apart from the one universal self, Brahman. Its importance in philosophy and mystical thought, and its genuine Buddhist significance, lies in the fact that Buddhism does not deny the existence of a soul, but strongly emphasizes the fact that no such soul is either a special creation or in its essence different from and other than the cosmic self. Hence the meaning of the heresy of separateness, because those who hold this view are under the constant false impression that in themselves they are different from, and other than, the universe in which they live, move, and have all their being.

Attempts to prove the parallel postulate from the other postulates of Euclidean geometry were unsuccessful. The undertaking of Saccheri (1733) to make a proof by reductio ad absurdum of the parallel postulate by deducing consequences of its negation did, however, lead to his developing many of the theorems of what is now known as hyperbolic geometry. The proposal that this hyperbolic geometry, in which Euclid's parallel postulate is replaced by its negation, is a system equally valid with the Euclidean originated with Bolyai and Lobachevsky (independently, c 1825). Proof of the self-consistency of hyperbolic geometry, and thus of the impossibility of Saccheri's undertaking, is contained in results of Cayley (1859) and was made explicit by Klein in 1871; for the two-dimensional case another proof was given by Beltrami in 1868.

Attention is drawn to the philosophic need of making a sharp distinction between what Blavatsky has called primary creation and secondary creation, the former referring to the one divine unity in which all later manifesting hierarchies primordially inhere as One; whereas the secondary creation or stage in cosmic evolution begins with the fourth stage or fourth cosmic plane beneath the former, where polarity, duality, and the consequent emanational elaboration of the universe into its hierarchical structures begins. Thus through emanational cosmic evolution the One breaks through its two aspects of parabrahman and mulaprakriti into the cosmically androgyne and phenomenal finite manifested universe.

Attention: (Lat. ad + tendere, to stretch) The concentration of the mind upon selected portions of the field of consciousness thereby conferring upon the selected items, a peculiar vividness and clarity. The field of attention may be divided into two parts: the focus of attention, where the degree of concentration of attention is maximal and the fringe of attention, where the degree of attention gradually diminishes to zero at the periphery. Attention considered with respect to its genesis, is of two types: involuntary, passive or spontaneous attention, which is governed by external stimulus or internal association of ideas and voluntary, controlled or directed attention which is guided by the subject's purpose or intention.

Attention, Span of: The number of simultaneous or successive items or groups of items which can be attended to by a single act of thought; the number varies from individual to individual and for the same individual at different times. -- L.W.

ATTENTION—The act or process of giving especial clearness to one or more particulars in the complex content of consciousness. Thus the difference between an ordinary mind and the mind of a Newton consists principally in this, that the one is capable of a more continuous attention than the other.

Attenuation ::: The process by which a compound is reduced in concentration over time, through absorption, adsorption, degradation, dilution, and/or transformation.



Attest - Formal statement by an auditor after thorough examination and consideration, as to whether financial statements fairly present finan­cial position and operating results. With an attest, the public accoun­tant provides an objective evaluation to aid financial statement users.

AtthakanAgarasutta. (C. Bacheng jing; J. Hachijokyo; K. P'alsong kyong 八城經). In PAli, "Discourse to the Man from Atthaka"; the fifty-second sutta in the MAJJHIMANIKAYA (a separate SARVASTIVADA recension appears as SuTRA no. 217 in the Chinese translation of the MADHYAMAGAMA); preached by the Buddha's attendant ANANDA to the householder Dasaka of Atthaka at BeluvagAmaka near VesAlī (VAIsALĪ). According to the PAli recension, a merchant from the town (nAgara) of Atthaka named Dasaka approaches Ananda and asks him if there was any one thing that could lead to liberation from bondage. Ananda teaches him the eleven doors of the deathless, by means of which it is possible to attain liberation from bondage. These doors are made up of the four meditative absorptions (JHANA; S. DHYANA), the four BRAHMAVIHARA meditations, and the three immaterial meditations of infinite space (AKAsANANTYAYATANA), infinite consciousness (VIJNANANANTYAYATANA), and nothing-whatsoever (AKINCANYAYATANA). Ananda states that by contemplating the conditioned and impermanent nature of these eleven doors to liberation, one can attain arhatship (see ARHAT) in this life or short of that will attain the stage of a nonreturner (ANAGAMIN), who is destined to be reborn in the pure abodes (sUDDHAVASA), whence he will attain arhatship and final liberation.

Atthakanāgarasutta

Atthakavagga. (S. Arthavargīya; C. Yizu jing; J. Gisokukyo; K. Ŭijok kyong 義足經). In PAli, "The Octet Chapter" [alt. "The Chapter on Meaning," as the Chinese translation suggests], an important chapter of the SUTTANIPATA. Based on analysis of the peculiar meters and grammatical formations used in this text, philologists have reached a broad consensus that the Atthakavagga and its companion chapter, the PArAyanavagga, are among the very earliest strata of extant PAli literature and may have existed even during the Buddha's own lifetime. The PAli suttas include citations and exegeses of some of the verses from the Atthakavagga, and the MAHANIDESA, a commentary that covers the text, is accepted as canonical in the PAli canon (tipitaka, S. TRIPItAKA). All this evidence suggests its relative antiquity within the canon. The teachings contained in the chapter seem to suggest an early stratum of Buddhist teachings, prior to their formalization around fixed numerical lists of doctrines. The technical terminology that becomes emblematic of the standardized Buddhist presentation of doctrine is also relatively absent in its verses (GATHA). The Atthakavagga offers a rigorous indictment of the dangers inherent in "views" (P. ditthi; S. DṚstI) and displays a skepticism about religious dogmas in general, seeing them as virulent sources of attachment that lead ultimately to conceit, quarrels, and divisiveness. Some scholars have suggested that the kind of thoroughgoing critique of views presented in the Atthakavagga might have been the prototype of the later MADHYAMAKA logical approach, which sought to demonstrate the fallacies inherent in any philosophical statement. The verses also seem to represent an earlier stage in the evolution of Buddhist institutions, when monks still lived alone in the forest or with small groups of fellow ascetics, rather than in larger urban monasteries. Monks are still referred to as hermits or "seers" (P. isi, S. ṛsi), a generic Indian term for religious recluses, rather than the formal Buddhist term bhikkhu (BHIKsU) as is seen in the prose passages. A two-roll Chinese translation of a Sanskrit or Middle Indic recension of the text was made by ZHI QIAN during the Wu dynasty (c. 223-253 CE).

Atthakavagga

AtthasAlinī. In PAli, "Exposition of Meaning," commentary by BUDDHAGHOSA on the DHAMMASAnGAnI, the first book of the PAli ABHIDHAMMAPItAKA (S. ABHIDHARMAPItAKA). The MAHAVAMSA and SASANAVAMSA state that the AtthasAlinī was originally written in India; the commentary also mentions by name the SAMANTAPASADIKA (the commentary to the PAli VINAYA) and the VISUDDHIMAGGA, suggesting that it comes from a relatively late stratum of PAli commentarial writings. The AtthasAlinī provides a spirited defense of the claim that the seven books of the PAli abhidhammapitaka were actually spoken by the Buddha himself, rather than being later scholastic elaborations; they are the Buddha's own enunciations of his enlightenment experience, which were handed down to sARIPUTRA and an unbroken succession of ABHIDHAMMIKAs until they were brought to Sri Lanka. The AtthasAlinī's extended defense suggests that this claim was a matter of much controversy, even within the tradition. The third chapter of the AtthasAlinī presents some of the most comprehensive and detailed explanations of the workings of KARMAN theory found in PAli literature. The AtthasAlinī appears in the Pali Text Society's English translation series as The Expositor.

Atthasālinī

Attis. See ATYS

ATTITUDE. ::: A glad and strong and helpful submission is demanded to the working of the Divine Force, the obedience of the illumined disciple of the Truth, of the inner Warrior who fights against obscurity and falsehood, of the faithful servant of the Divine.

Attitude: (Ger. Einstellung) In Husserl: A habitual positing or neutral intending by the ego. The natural attitude: the fundamental protodoxic attitude of the transcendental ego towards the world. The natural attitude underlies and enters into all other positings except those of the transcendental ego in the transcendental-phenomenological attitude. -- D.C.

Attitude in work: What is of first importance is not the character of the work done, but the inner attitude in which it is done. If the attitude is vital and not psychic, then one throsys oneself out in the work and loses the inner contact. If it is psychic, the inner contact remains, the Force is felt supporting or doing the work and (be sadhana progresses.

Attraction and Repulsion Two forces ever in operation during periods of manifested activity, called by Empedocles love and hate. In physics attraction is an effect, whose cause cannot be mechanically explained without circular reasoning, and which must therefore be assumed. Newton in speaking of gravitational attraction treats it mathematically as an effect and does not dogmatize on its real nature. These two aspects of the manifestation of universal unity arise out of the polarity inherent in cosmic manifestation as between spirit and matter generally, between the higher hierarchies and the lower. Physical attraction is a manifestation of a cosmic principle which has manifestations on all planes, spiritual, mental, and psychic, so that its influence is seen in our thoughts and feelings.

ATTRACTION Attraction characterizes the vibrations of the three higher kinds of emotional matter (48:2-4). The pertaining consciousness is by the individual perceived as noble feelings. (K 1.19.5, P 2.31.4ff)

Attributable Risk ::: The rate of a disease in exposed individuals that can be attributed to the exposure. This measure is derived by subtracting the rate (usually incidence or mortality) of the disease among non-exposed persons from the corresponding rate among exposed individuals.

Attribute: Commonly, what is proper to a thing (Latm, ad-tribuere, to assign, to ascribe, to bestow). Loosely assimilated to a quality, a property, a characteristic, a peculiarity, a circumstance, a state, a category, a mode or an accident, though there are differences among all these terms. For example, a quality is an inherent property (the qualities of matter), while an attribute refers to the actual properties of a thing only indirectly known (the attributes of God). Another difference between attribute and quality is that the former refers to the characteristics of an infinite being, while the latter is used for the characteristics of a finite being. In metaphysics, an attribute is what is indispensable to a spiritual or material substance; or that which expresses the nature of a thing; or that without which a thing is unthinkable. As such, it implies necessarily a relation to some substance of which it is an aspect or conception. But it cannot be a substance, as it does not exist by itself. The transcendental attributes are those which belong to a being because it is a being: there are three of them, the one, the true and the good, each adding something positive to the idea of being. The word attribute has been and still is used more readily, with various implications, by substantialist systems. In the 17th century, for example, it denoted the actual manifestations of substance. [Thus, Descartes regarded extension and thought as the two ultimate, simple and original attributes of reality, all else being modifications of them. With Spinoza, extension and thought became the only known attributes of Deity, each expressing in a definite manner, though not exclusively, the infinite essence of God as the only substance. The change in the meaning of substance after Hume and Kant is best illustrated by this quotation from Whitehead: "We diverge from Descartes by holding that what he has described as primary attributes of physical bodies, are really the forms of internal relationships between actual occasions and within actual occasions" (Process and Reality, p. 471).] The use of the notion of attribute, however, is still favoured by contemporary thinkers. Thus, John Boodin speaks of the five attributes of reality, namely: Energy (source of activity), Space (extension), Time (change), Consciousness (active awareness), and Form (organization, structure). In theodicy, the term attribute is used for the essential characteristics of God. The divine attributes are the various aspects under which God is viewed, each being treated as a separate perfection. As God is free from composition, we know him only in a mediate and synthetic way thrgugh his attributes. In logic, an attribute is that which is predicated or anything, that which Is affirmed or denied of the subject of a proposition. More specifically, an attribute may be either a category or a predicable; but it cannot be an individual materially. Attributes may be essential or accidental, necessary or contingent. In grammar, an attribute is an adjective, or an adjectival clause, or an equivalent adjunct expressing a characteristic referred to a subject through a verb. Because of this reference, an attribute may also be a substantive, as a class-name, but not a proper name as a rule. An attribute is never a verb, thus differing from a predicate which may consist of a verb often having some object or qualifying words. In natural history, what is permanent and essential in a species, an individual or in its parts. In psychology, it denotes the way (such as intensity, duration or quality) in which sensations, feelings or images can differ from one another. In art, an attribute is a material or a conventional symbol, distinction or decoration.

Attributed File System ::: (storage) (AtFS) The basis of the Shape_VC toolkit.Cooperative work within projects is supported by a status model controlling visibility of version objects, locking, and long transactions for information between individual tools. This mechanism is useful for building integrated environments from a set of unrelated tools.(2000-02-24)

Attributed File System "storage" (AtFS) The basis of the {Shape_VC} toolkit. Cooperative work within projects is supported by a status model controlling visibility of version objects, locking, and "long transactions" for synchronising concurrent updates. The concept of object attributes provides a basis for storing management information with versions and passing this information between individual tools. This mechanism is useful for building integrated environments from a set of unrelated tools. (2000-02-24)

Attributes, differentiating: Are special, simple, not essential to a substance, which if they belong to any complex substance as a whole belong also to its parts. (Broad). -- H.H.

Attribute Translation System ::: (grammar, tool) (ATS) A BNF-based parser generator from the University of Saskatchewan(?). ATS generates table-driven LL1 parsers with full insert-only error recovery. It also has full left-attribute semantic handling, which is a dream compared to using YACC's parser actions.(2000-04-08)

Attribute Translation System "grammar, tool" (ATS) A {BNF}-based {parser generator} from the {University of Saskatchewan}(?). ATS generates table-driven {LL1} {parsers} with full {insert-only error recovery}. It also has full left-attribute semantic handling, which is a dream compared to using {YACC}'s parser actions. (2000-04-08)

Attribution ::: An idea or belief about the etiology of a certain behavior.

Attribution Theory ::: The theory that argues people look for explanation of behavior, associating either dispositional (internal) attributes or situational (external) attributes.

Attrition - Reduction in numbers usually as a result of resignation, retirement, or death.

Attunement ::: The process of moving the mind toward a specific archetype's (or set of archetypes') symbolism and meaning. In planetary magic, for example, to attune oneself to a planetary sphere (i.e. a Sephirah of the Kabbalah) is to focus and suffuse oneself within the symbolism and meaning behind that sphere in order to integrate or undergo its lessons in one's life. Only through this process can magic be woven from within that paradigm as to work magic with that archetype you need to understand that archetype, how it works, and its relation to Mind.

attabal ::: n. --> See Atabal.

attacca ::: --> Attack at once; -- a direction at the end of a movement to show that the next is to follow immediately, without any pause.

attacca: attack or attach; go straight on; i.e., at the end of a movement, a direction to attach the next movement to the previous one, without a gap or pause

attachable ::: a. --> Capable of being attached; esp., liable to be taken by writ or precept.

attached firmly or securely in place; fixed or bolted together. breath-fastened.

attached ::: imp. & p. p. --> of Attach

attached ::: joined; connected; bound.

attaches himself,” i.e., an evil spirit.

attache ::: v. t. --> One attached to another person or thing, as a part of a suite or staff. Specifically: One attached to an embassy.

attaching ::: p. pr. & vb. n. --> of Attach

attachment: a two-way bond between two individuals (humans or some other animal species), in which each individual gains a sense of security from the other.

attachment ::: n. --> The act attaching, or state of being attached; close adherence or affection; fidelity; regard; an/ passion of affection that binds a person; as, an attachment to a friend, or to a party.
That by which one thing is attached to another; connection; as, to cut the attachments of a muscle.
Something attached; some adjunct attached to an instrument, machine, or other object; as, a sewing machine attachment (i. e., a device attached to a sewing machine to enable it to do


attachment. See UPADANA; NONATTACHMENT.

attachment

attachment theory: a psychodynamic approach to developmental psychology, which places a lot of emphasis on the formation of a secure attachment between infant and primary carer(s).

attach ::: v. t. --> To bind, fasten, tie, or connect; to make fast or join; as, to attach one thing to another by a string, by glue, or the like.
To connect; to place so as to belong; to assign by authority; to appoint; as, an officer is attached to a certain regiment, company, or ship.
To win the heart of; to connect by ties of love or self-interest; to attract; to fasten or bind by moral influence; -- with to; as, attached to a friend; attaching others to us by wealth or


attackable ::: a. --> Capable of being attacked.

attacked ::: imp. & p. p. --> of Attack

attacker ::: n. --> One who attacks.

attacking ::: p. pr. & vb. n. --> of Attack

attack or slay Moses for neglecting to observe the

attacks as a service "security, legal" A kind of {cybercrime as a service} in which the service provider performs {denial of service} attacks on behalf of others for money. (2015-02-23)

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

attack ::: v. t. --> To fall upon with force; to assail, as with force and arms; to assault.
To assail with unfriendly speech or writing; to begin a controversy with; to attempt to overthrow or bring into disrepute, by criticism or satire; to censure; as, to attack a man, or his opinions, in a pamphlet.
To set to work upon, as upon a task or problem, or some object of labor or investigation.


attagāha. See ĀTMAGRAHA

attagas ::: n. --> Alt. of Attagen

attagen ::: n. --> A species of sand grouse (Syrrghaptes Pallasii) found in Asia and rarely in southern Europe.

attaghan ::: n. --> See Yataghan.

attahasya ::: [loud laughter], the laughter that makes light of defeat and death and the powers of the ignorance. ::: attahasyam [nominative]

attain ::: 1. To gain as an objective; achieve; reach, arrive at; accomplish. 2. To arrive at, as by virtue of persistence or the passage of time; To reach in the course of development. attained.

attainability ::: n. --> The quality of being attainable; attainableness.

attainable ::: a. --> Capable of being attained or reached by efforts of the mind or body; capable of being compassed or accomplished by efforts directed to the object.
Obtainable.


attainableness ::: n. --> The quality of being attainable; attainability.

attainder ::: n. --> The act of attainting, or the state of being attainted; the extinction of the civil rights and capacities of a person, consequent upon sentence of death or outlawry; as, an act of attainder.
A stain or staining; state of being in dishonor or condemnation.


attained angelic rank when they got to Heaven. This, however, has been disputed: “the belief that the souls of the

attained ::: imp. & p. p. --> of Attain

attaining ::: p. pr. & vb. n. --> of Attain

attainment ::: n. --> The act of attaining; the act of arriving at or reaching; hence, the act of obtaining by efforts.
That which is attained to, or obtained by exertion; acquirement; acquisition; (pl.), mental acquirements; knowledge; as, literary and scientific attainments.


attains directly to that higher status of being to which he aspires.

attaint ::: disgrace, corruption; taint; stain .

attainted ::: imp. & p. p. --> of Attaint

attainting ::: p. pr. & vb. n. --> of Attaint

attaintment ::: n. --> Attainder; attainture; conviction.

attainture ::: n. --> Attainder; disgrace.

attaint ::: v. t. --> To attain; to get act; to hit.
To find guilty; to convict; -- said esp. of a jury on trial for giving a false verdict.
To subject (a person) to the legal condition formerly resulting from a sentence of death or outlawry, pronounced in respect of treason or felony; to affect by attainder.
To accuse; to charge with a crime or a dishonorable act.


attain ::: v. t. --> To achieve or accomplish, that is, to reach by efforts; to gain; to compass; as, to attain rest.
To gain or obtain possession of; to acquire.
To get at the knowledge of; to ascertain.
To reach or come to, by progression or motion; to arrive at.
To overtake.
To reach in excellence or degree; to equal.


attal ::: n. --> Same as Attle.

attame ::: v. t. --> To pierce; to attack.
To broach; to begin.


attaminate ::: v. t. --> To corrupt; to defile; to contaminate.

attan. See ĀTMAN

attar ::: n. --> A fragrant essential oil; esp., a volatile and highly fragrant essential oil obtained from the petals of roses.

attask ::: v. t. --> To take to task; to blame.

attaste ::: v. t. --> To taste or cause to taste.

attavāda. See ĀTMAVĀDA

atte ::: --> At the.

attemperament ::: n. --> A tempering, or mixing in due proportion.

attemperance ::: n. --> Temperance; attemperament.

attemperate ::: a. --> Tempered; proportioned; properly adapted. ::: v. t. --> To attemper.

attemperation ::: n. --> The act of attempering or regulating.

attempered ::: imp. & p. p. --> of Attemper

attempering ::: p. pr. & vb. n. --> of Attemper

attemperly ::: adv. --> Temperately.

attemperment ::: n. --> Attemperament.

attemper ::: v. t. --> To reduce, modify, or moderate, by mixture; to temper; to regulate, as temperature.
To soften, mollify, or moderate; to soothe; to temper; as, to attemper rigid justice with clemency.
To mix in just proportion; to regulate; as, a mind well attempered with kindness and justice.
To accommodate; to make suitable; to adapt.


attemptable ::: a. --> Capable of being attempted, tried, or attacked.

attempted ::: imp. & p. p. --> of Attempt

attempted “the empire of the Heavens hight.”

attempter ::: n. --> One who attempts; one who essays anything.
An assailant; also, a temper.


attempting ::: p. pr. & vb. n. --> of Attempt

attemptive ::: a. --> Disposed to attempt; adventurous.

attempt ::: n. 1. An effort made to accomplish something. 2. The thing attempted, object aimed at, aim. attempts, half-attempts. v. 3. To make an effort at; try; undertake; seek. attempted, attempting.

attempt ::: v. t. --> To make trial or experiment of; to try; to endeavor to do or perform (some action); to assay; as, to attempt to sing; to attempt a bold flight.
To try to move, by entreaty, by afflictions, or by temptations; to tempt.
To try to win, subdue, or overcome; as, one who attempts the virtue of a woman.
To attack; to make an effort or attack upon; to try to


attendance ::: v. t. --> Attention; regard; careful application.
The act of attending; state of being in waiting; service; ministry; the fact of being present; presence.
Waiting for; expectation.
The persons attending; a retinue; attendants.


attendancy ::: n. --> The quality of attending or accompanying; attendance; an attendant.

attendants

attendant ::: v. t. --> Being present, or in the train; accompanying; in waiting.
Accompanying, connected with, or immediately following, as consequential; consequent; as, intemperance with all its attendant evils.
Depending on, or owing duty or service to; as, the widow attendant to the heir.


attended by 60 or 70 legions of devils. He mani¬

attended ::: imp. & p. p. --> of Attend

attendement ::: n. --> Intent.

attender ::: n. --> One who, or that which, attends.

attending ::: p. pr. & vb. n. --> of Attend

attending

attendment ::: n. --> An attendant circumstance.

attend ::: to listen to, pay attention to, give heed to; direct one"s energies toward.

attend ::: v. t. --> To direct the attention to; to fix the mind upon; to give heed to; to regard.
To care for; to look after; to take charge of; to watch over.
To go or stay with, as a companion, nurse, or servant; to visit professionally, as a physician; to accompany or follow in order to do service; to escort; to wait on; to serve.
To be present with; to accompany; to be united or


attentate ::: n. --> Alt. of Attentat

attentat ::: n. --> An attempt; an assault.
A proceeding in a court of judicature, after an inhibition is decreed.
Any step wrongly innovated or attempted in a suit by an inferior judge.


attention deficit disorder (ADD): neurological condition that is often evident from childhood. ADD may cause restlessness, disorganisation, hyperactivity, distractibility, and mood swings.

attention ::: n. --> The act or state of attending or heeding; the application of the mind to any object of sense, representation, or thought; notice; exclusive or special consideration; earnest consideration, thought, or regard; obedient or affectionate heed; the supposed power or faculty of attending.
An act of civility or courtesy; care for the comfort and pleasure of others; as, attentions paid to a stranger.


attention: the process of selectively focusing on particular stimulus elements, typically those deemed most significant.

attention ::: The selection of a particular sensory stimulus or mental process for further analysis.

attentive ::: a. --> Heedful; intent; observant; regarding with care or attention.
Heedful of the comfort of others; courteous.


attentive

attently ::: adv. --> Attentively.

attent ::: v. t. --> Attentive; heedful. ::: n. --> Attention; heed.

attenuant ::: a. --> Making thin, as fluids; diluting; rendering less dense and viscid; diluent. ::: n. --> A medicine that thins or dilutes the fluids; a diluent.

attenuated ::: imp. & p. p. --> of Attenuate ::: a. --> Made thin or slender.
Made thin or less viscid; rarefied.


attenuate ::: v. t. --> To make thin or slender, as by mechanical or chemical action upon inanimate objects, or by the effects of starvation, disease, etc., upon living bodies.
To make thin or less consistent; to render less viscid or dense; to rarefy. Specifically: To subtilize, as the humors of the body, or to break them into finer parts.
To lessen the amount, force, or value of; to make less complex; to weaken.


attenuating ::: p. pr. & vb. n. --> of Attenuate

attenuation "communications" The progressive reduction in {amplitude} of a signal as it travels farther from the point of origin. For example, an electric signal's amplitude reduces with distance due to electrical {impedance}. Attenuation is usually measured in {decibels} [per metre?]. Attenuation does not imply appreciable modification of the shape of the waveform (distortion), though as the signal amplitude falls the {signal-to-noise ratio} will also fall unless the channel itself is noise free or the signal is amplified at some intermediate point(s) along the channel. ["Networking Essentials, second edition", Microsoft Corporation, pub. Microsoft Press 1997]. (2003-07-29)

attenuation ::: (communications) The progressive reduction in amplitude of a signal as it travels farther from the point of origin.For example, an electric signal's amplitude reduces with distance due to electrical impedance. Attenuation is usually measured in decibels [per metre?].Attenuation does not imply appreciable modification of the shape of the waveform (distortion), though as the signal amplitude falls the signal-to-noise ratio will also fall unless the channel itself is noise free or the signal is amplified at some intermediate point(s) along the channel.[Networking Essentials, second edition, Microsoft Corporation, pub. Microsoft Press 1997].(2003-07-29)

attenuation ::: n. --> The act or process of making slender, or the state of being slender; emaciation.
The act of attenuating; the act of making thin or less dense, or of rarefying, as fluids or gases.
The process of weakening in intensity; diminution of virulence; as, the attenuation of virus.


attenuator model of attention: Treisman's proposal that, instead of selecting one channel and blocking the others, the filtering mechanism (a) selects one channel and passes it on for semantic analysis, and (b) allows the unattended channels through for processing but in weakened (attenuated) form.

attercop ::: n. --> A spider.
A peevish, ill-natured person.


atter ::: n. --> Poison; venom; corrupt matter from a sore.

atterrate ::: v. t. --> To fill up with alluvial earth.

atterration ::: n. --> The act of filling up with earth, or of forming land with alluvial earth.

attestation ::: n. --> The act of attesting; testimony; witness; a solemn or official declaration, verbal or written, in support of a fact; evidence. The truth appears from the attestation of witnesses, or of the proper officer. The subscription of a name to a writing as a witness, is an attestation.

attestative ::: a. --> Of the nature of attestation.

attested ::: imp. & p. p. --> of Attest

attester ::: n. --> Alt. of Attestor

attesting ::: p. pr. & vb. n. --> of Attest

attesting

attestive ::: a. --> Attesting; furnishing evidence.

attestor ::: n. --> One who attests.

attest ::: v. t. --> To bear witness to; to certify; to affirm to be true or genuine; as, to attest the truth of a writing, a copy of record.
To give proof of; to manifest; as, the ruins of Palmyra attest its ancient magnificence.
To call to witness; to invoke. ::: n.


attha [alt. attha]. See ARTHA

atthakathA. In PAli, lit. "recital of meaning" or "exegesis"; referring specifically to the "commentaries" to the first four NIKAYAs, or scriptural collections, that comprise the PAli Buddhist canon (tipitaka; S. TRIPItAKA). According to THERAVADA tradition, MAHINDA brought the PAli tipitaka and atthakathAs to Sri Lanka from the Indian mainland during the third century CE, during the time of King AsOKA. The language of those Indian commentaries is unknown, but they were initially written down in Sri Lanka in some sort of Sinhalese PRAKRIT. That first Sinhalese recension of the four atthakathAs was superseded when, two centuries later, the renowned TheravAda scholiast, BUDDHAGHOSA, rewrote them in PAli and wrote a lengthy prolegomenon to this massive body of commentarial literature, which he titled the VISUDDHIMAGGA ("Path of Purification"). In conjunction with the systematic overview provided in the Visuddhimagga, the atthakathAs thus claim to offer a comprehensive account of the full panoply of Buddhist doctrine. The atthakathA to the last, and latest, of the nikAyas, the KHUDDAKANIKAYA ("Miscellaneous Discourses"), was composed separately, probably sometime between 450 and 600 CE, by the prolific PAli commentator DHAMMAPALA, and seems to draw on a separate textual recension from that used by Buddhaghosa.

atthakathā

atthangasamannāgataM uposathaM. See AstĀnGASAMANVĀGATAM UPAVĀSAM, BAGUAN ZHAI

atthavimokkha. See AstAVIMOKsA

attical ::: a. --> Attic.

attic ::: a. --> Of or pertaining to Attica, in Greece, or to Athens, its principal city; marked by such qualities as were characteristic of the Athenians; classical; refined.
A low story above the main order or orders of a facade, in the classical styles; -- a term introduced in the 17th century. Hence:
A room or rooms behind that part of the exterior; all the rooms immediately below the roof.
An Athenian; an Athenian author.


atticism ::: n. --> A favoring of, or attachment to, the Athenians.
The style and idiom of the Greek language, used by the Athenians; a concise and elegant expression.


atticize ::: v. t. --> To conform or make conformable to the language, customs, etc., of Attica. ::: v. i. --> To side with the Athenians.
To use the Attic idiom or style; to conform to the customs or modes of thought of the Athenians.


attiguous ::: a. --> Touching; bordering; contiguous.

attinge ::: v. t. --> To touch lightly.

atting ::: p. pr. & vb. n. --> of Fat

attired ::: imp. & p. p. --> of Attire ::: p. p. --> Provided with antlers, as a stag.

attirement ::: n. --> Attire; adornment.

attirer ::: n. --> One who attires.

attire

attire ::: v. t. --> To dress; to array; to adorn; esp., to clothe with elegant or splendid garments. ::: n. --> Dress; clothes; headdress; anything which dresses or adorns; esp., ornamental clothing.
The antlers, or antlers and scalp, of a stag or buck.


attiring ::: p. pr. & vb. n. --> of Attire

attitude: a personal belief of an evaluative nature, such as good or bad, likeable or not likeable, which influences our reactions towards people or things.

attitude ::: n. --> The posture, action, or disposition of a figure or a statue.
The posture or position of a person or an animal, or the manner in which the parts of his body are disposed; position assumed or studied to serve a purpose; as, a threatening attitude; an attitude of entreaty.
Fig.: Position as indicating action, feeling, or mood; as, in times of trouble let a nation preserve a firm attitude; one&


attitudes

attitudinal ::: a. --> Relating to attitude.

attitudinarianism ::: n. --> A practicing of attitudes; posture making.

attitudinarian ::: n. --> One who attitudinizes; a posture maker.

attitudinizer ::: n. --> One who practices attitudes.

attitudinize ::: v. i. --> To assume affected attitudes; to strike an attitude; to pose.

attle ::: n. --> Rubbish or refuse consisting of broken rock containing little or no ore.

attollent ::: a. --> Lifting up; raising; as, an attollent muscle.

attonce ::: adv. --> At once; together.

attone ::: adv. --> See At one.

attoparsec "unit, humour" About 31 mm (one inch). "atto-" is the standard {SI} {prefix} for multiplication by 10^-18. A parsec (parallax-second) is 3.26 light-years; an attoparsec is thus 3.26 * 10^-18 light years. Thus, one attoparsec per {microfortnight} is about one inch per second. This unit is reported to be in use (though probably not very seriously) among hackers in the UK. [{Jargon File}] (1996-12-08)

attoparsec ::: (unit, humour) About 31 mm (one inch). atto- is the standard SI prefix for multiplication by 10^-18. A parsec (parallax-second) is 3.26 light-years; an attoparsec is thus 3.26 * 10^-18 light years. Thus, one attoparsec per microfortnight is about one inch per second.This unit is reported to be in use (though probably not very seriously) among hackers in the UK.[Jargon File] (1996-12-08)

atto- {prefix}

attorney-general ::: n. --> The chief law officer of the state, empowered to act in all litigation in which the law-executing power is a party, and to advise this supreme executive whenever required.

attorneyism ::: n. --> The practice or peculiar cleverness of attorneys.

attorney ::: n. --> A substitute; a proxy; an agent.
One who is legally appointed by another to transact any business for him; an attorney in fact.
A legal agent qualified to act for suitors and defendants in legal proceedings; an attorney at law. ::: v. t.


attorneyship ::: n. --> The office or profession of an attorney; agency for another.

attorneys ::: pl. --> of Attorney

attornment ::: n. --> The act of a feudatory, vassal, or tenant, by which he consents, upon the alienation of an estate, to receive a new lord or superior, and transfers to him his homage and service; the agreement of a tenant to acknowledge the purchaser of the estate as his landlord.

attorn ::: v. t. --> To turn, or transfer homage and service, from one lord to another. This is the act of feudatories, vassals, or tenants, upon the alienation of the estate.
To agree to become tenant to one to whom reversion has been granted.


attractability ::: n. --> The quality or fact of being attractable.

attractable ::: a. --> Capable of being attracted; subject to attraction.

attracted ::: imp. & p. p. --> of Attract

attracted

attracter ::: n. --> One who, or that which, attracts.

attractile ::: a. --> Having power to attract.

attracting ::: p. pr. & vb. n. --> of Attract ::: a. --> That attracts.

attraction ::: n. --> An invisible power in a body by which it draws anything to itself; the power in nature acting mutually between bodies or ultimate particles, tending to draw them together, or to produce their cohesion or combination, and conversely resisting separation.
The act or property of attracting; the effect of the power or operation of attraction.
The power or act of alluring, drawing to, inviting, or engaging; an attractive quality; as, the attraction of beauty or


attraction

attractive ::: a. --> Having the power or quality of attracting or drawing; as, the attractive force of bodies.
Attracting or drawing by moral influence or pleasurable emotion; alluring; inviting; pleasing. ::: n. --> That which attracts or draws; an attraction; an


attractivity ::: n. --> The quality or degree of attractive power.

attractor ::: n. --> One who, or that which, attracts.

attract

attract ::: v. t. --> To draw to, or cause to tend to; esp. to cause to approach, adhere, or combine; or to cause to resist divulsion, separation, or decomposition.
To draw by influence of a moral or emotional kind; to engage or fix, as the mind, attention, etc.; to invite or allure; as, to attract admirers. ::: n.


attrahent ::: v. t. --> Attracting; drawing; attractive. ::: n. --> That which attracts, as a magnet.
A substance which, by irritating the surface, excites action in the part to which it is applied, as a blister, an epispastic, a sinapism.


attrap ::: v. t. --> To entrap; to insnare.
To adorn with trapping; to array.


attrectation ::: n. --> Frequent handling or touching.

attributable ::: a. --> Capable of being attributed; ascribable; imputable.

attribute "data" A named value or relationship that exists for some or all {instances} of some {entity} and is directly associated with that instance. Examples include the {href} attribute of an {HTML} {anchor} element, the {columns} of a {database} {table} considered as attributes of each row, and the {members} ({properties} and {methods} of an {object} in {OOP}. This contrasts with the contents of some kind of container (e.g. an array), which are typically not named. The contents of an {associative array}, though they might be considered to be named by their key values, are not normally thought of as attributes. (2001-02-04)

attribute ::: (data) A named value or relationship that exists for some or all instances of some entity and is directly associated with that instance.Examples include the href attribute of an HTML anchor element, the columns of a database table considered as attributes of each row, and the members (properties associative array, though they might be considered to be named by their key values, are not normally thought of as attributes.(2001-02-04)

attribute “Dicu Clement.” [Rf Ambelain, La

attributed ::: imp. & p. p. --> of Attribute

attributes

attribute ::: v. t. --> To ascribe; to consider (something) as due or appropriate (to); to refer, as an effect to a cause; to impute; to assign; to consider as belonging (to). ::: n. --> That which is attributed; a quality which is considered as belonging to, or inherent in, a person or thing; an essential or

attributing ::: p. pr. & vb. n. --> of Attribute

attributional biases: in attribution theory, common faults in attributing causes to behaviour such that mistakes are made and the causes of behaviour are misunderstood. An example is self-serving bias in which we attribute our own good and worthy behaviours to personality factors (I gave my mum a bunch of flowers because I am kind) and any bad or unworthy behaviours to situational factors (I shouted at mum because I've got a headache).

attributional calculus ::: A logic and representation system defined by Ryszard S. Michalski. It combines elements of predicate logic, propositional calculus, and multi-valued logic. Attributional calculus provides a formal language for natural induction, an inductive learning process whose results are in forms natural to people.

attribution ::: n. --> The act of attributing or ascribing, as a quality, character, or function, to a thing or person, an effect to a cause.
That which is ascribed or attributed.


attribution (of causality): the way in which we infer the causes of our own or another person's behaviour according to a set of cognitive rules and biases. As a result of these strategies we decide whether a person's behaviour is caused by their own stable characteristics, or whether it is a result of situational influences.

attribution theory: a theory that seeks to explain the causes of behaviour in terms of either dispositional (personality) factors or situational factors.

attributive ::: a. --> Attributing; pertaining to, expressing, or assigning an attribute; of the nature of an attribute. ::: n. --> A word that denotes an attribute; esp. a modifying word joined to a noun; an adjective or adjective phrase.

attributively ::: adv. --> In an attributive manner.

attrite ::: a. --> Rubbed; worn by friction.
Repentant from fear of punishment; having attrition of grief for sin; -- opposed to contrite.


attrition ::: n. --> The act of rubbing together; friction; the act of wearing by friction, or by rubbing substances together; abrasion.
The state of being worn.
Grief for sin arising only from fear of punishment or feelings of shame. See Contrition.


attry ::: a. --> Poisonous; malignant; malicious.

attuned ::: imp. & p. p. --> of Attune

attune

attune ::: v. t. --> To tune or put in tune; to make melodious; to adjust, as one sound or musical instrument to another; as, to attune the voice to a harp.
To arrange fitly; to make accordant.


attuning ::: p. pr. & vb. n. --> of Attune


TERMS ANYWHERE

1. A curved or angular piece of metal or other hard substance for catching, pulling, holding, or suspending something. 2.* Fig.* That by which any one is attracted or ensnared and caught; a snare; a catch.

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

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

1. The 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.

1. The state or quality of being divine. 2. A deity, such as a god or goddess; the Supreme Being. 3. The nature of a deity or the state of being divine. 4. A being having divine attributes, ranking below God but above humans. divinity"s, divinities.

1. To be inadequate or insufficient; fall short. 2. To fall short of success or achievement in something expected, attempted, desired, or approved. 3. To dwindle, pass, or die away. 4. To decline, as in strength or effectiveness; fig. of the heart. 5. Of some expected or usual resource: To prove of no use or help to. 6. Of a material thing: To break down under strain or pressure. fails, failed, failed.

1. To bring into musical accord or harmony; to tune. 2. To bring into accord, harmony, or sympathetic relationship; adjust. attuned, attuning.

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

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

achieved ::: completed, accomplished; attained, won.

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

::: "A cosmic Will and Wisdom observant of the ascending march of the soul"s consciousness and experience as it emerges out of subconscient Matter and climbs to its own luminous divinity fixes the norm and constantly enlarges the lines of the law — or, let us say, since law is a too mechanical conception, — the truth of Karma.” Essays in Philosophy and Yoga

adamantine ::: utterly unyielding or firm in attitude or opinion.

addict ::: one who is attached by one"s own inclination to an activity, habit or substance; devoted, given up to.

adj. 1. Having dropped or come down from a higher place, from an upright position, or from a higher level, degree, amount, quality, value, number. 2. Having sunk in reputation or honour; degraded. 3. Overthrown, destroyed or conquered, esp. of those who have died in battle. (Also, pp. of fall**.**)

adjoining ::: 1. Adding, annexing, attaching, or appending. 2. Lying next, contiguous, adjacent; neighbouring.

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

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

affair ::: a thing that concerns any one; a concern, a matter.

affections ::: emotions; kind feelings, love, fondness, loving attachment.

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

affixed ::: fastened, fixed, joined, or attached , put or added on; appended to.

alarm ::: n. 1. A warning sound of any kind to give notice of danger, or to arouse or attract attention; esp. a loud and hurried peal rung out by a tocsin or alarm bell. v. 2. To arouse to a sense of danger, to excite the attention or suspicion of, to put on the alert; warn. 3. To strike with fear or apprehension of danger; to agitate or excite with sudden fear. alarmed, alarming.

alert ::: fully aware and attentive; wide-awake; vigilant, watchful.

". . . 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 depends on the meaning you attach to words used; it is a matter of nomenclature. Ordinarily, one says a man has intellect if he can think well; the nature and process and field of the thought do not matter. If you take intellect in that sense, then you can say that intellect has different strata, and Ford belongs to one stratum of intellect, Einstein to another — Ford has a practical and executive business intellect, Einstein a scientific discovering and theorising intellect. But Ford too in his own field theorises, invents, discovers. Yet would you call Ford an intellectual or a man of intellect? I would prefer to use for the general faculty of mind the word intelligence. Ford has a great and forceful practical intelligence, keen, quick, successful, dynamic. He has a brain that can deal with thoughts also, but even there his drive is towards practicality. He believes in rebirth (metempsychosis), for instance, not for any philosophic reason, but because it explains life as a school of experience in which one gathers more and more experience and develops by it. Einstein has, on the other hand, a great discovering scientific intellect, not, like Marconi, a powerful practical inventive intelligence for the application of scientific discovery. All men have, of course, an ‘intellect" of a kind; all, for instance, can discuss and debate (for which you say rightly intellect is needed); but it is only when one rises to the realm of ideas and moves freely in it that you say, ‘This man has an intellect".” Letters on Yoga

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

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

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

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

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

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

A mental formation stamped by the thoughts and feelings of a departed human being on the atmosphere of a place or locality, wandering about there or repeating itself, till that formation either exhausts itself or is dissolved by one means or another. This is the explanation of such phenomena as the haunted house in which the scenes attending or surrounding or preceding a murder are repeated over and over again and many other similar phenomena.

amidst ::: in the middle of; surrounded by; among; amidst is often used of things scattered about, or in the midst of others.

:::   "A Mind, a Will seems to have imagined and organised the universe, but it has veiled itself behind its creation; its first erection has been this screen of an inconscient Energy and a material form of substance, at once a disguise of its presence and a plastic creative basis on which it could work as an artisan uses for his production of forms and patterns a dumb and obedient material.” The Life Divine

amusements ::: pleasurable pastimes of the mind or attention; mental diversions and enjoyments in lieu of more serious matters.

amuse ::: to hold the attention of (someone) pleasantly; entertain or divert in an enjoyable or cheerful manner. amused, amusing.

"And if there is, as there must be in the nature of things, an ascending series in the scale of substance from Matter to Spirit, it must be marked by a progressive diminution of these capacities most characteristic of the physical principle and a progressive increase of the opposite characteristics which will lead us to the formula of pure spiritual self-extension. This is to say that they must be marked by less and less bondage to the form, more and more subtlety and flexibility of substance and force, more and more interfusion, interpenetration, power of assimilation, power of interchange, power of variation, transmutation, unification. Drawing away from durability of form, we draw towards eternity of essence; drawing away from our poise in the persistent separation and resistance of physical Matter, we draw near to the highest divine poise in the infinity, unity and indivisibility of Spirit.” The Life Divine

" . . .and when the dividing ignorance is cured which gives us the sense of a gulf between Life and Matter, it is difficult to suppose that Mind, Life and Matter will be found to be anything else than one Energy triply formulated, the triple world of the Vedic seers.” The Life Divine

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

an intensely interesting, attractive quality or trait.

annexed ::: attached appended, or added.

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

approach ::: v. 1. To come near or nearer to; draw near. 2. To come near to a person: i.e. into personal relations; into his presence or audience; or fig. within the range of his notice or attention. 3. To come near in quality, character, time, or condition; to be nearly equal. approaches, approached, approaching.* *n. 4. Any means of access or way of passage, avenue. 5. The act of drawing near. approaches.**

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

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

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

::: "As for immortality, it cannot come if there is attachment to the body, — for it is only by living in the immortal part of oneself which is unidentified with the body and bringing down its consciousness and force into the cells that it can come. I speak of course of yogic means. The scientists now hold that it is (theoretically at least) possible to discover physical means by which death can be overcome, but that would mean only a prolongation of the present consciousness in the present body. Unless there is a change of consciousness and change of functionings it would be a very small gain.” Letters on Yoga

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

aspire ::: to have a fixed desire, longing, or ambition for something at present above one; to seek to attain, yearn. aspires, aspired, aspiring.

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

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

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

assume ::: 1. To take upon oneself, to adopt an aspect, form, or attribute. 2. To take on titles, offices, duties, responsibilities. 3. To take on as one"s own, to adopt. assumes, assumed, assuming.

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

:::   ". . . 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

axis ::: 1. The pivot on which any matter turns. 2. A straight line about which a body or geometric object rotates or may be conceived to rotate.

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

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

attached firmly or securely in place; fixed or bolted together. breath-fastened.

attached ::: joined; connected; bound.

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

attain ::: 1. To gain as an objective; achieve; reach, arrive at; accomplish. 2. To arrive at, as by virtue of persistence or the passage of time; To reach in the course of development. attained.

attaint ::: disgrace, corruption; taint; stain .

attempt ::: n. 1. An effort made to accomplish something. 2. The thing attempted, object aimed at, aim. attempts, half-attempts. v. 3. To make an effort at; try; undertake; seek. attempted, attempting.

attendants

attending

attend ::: to listen to, pay attention to, give heed to; direct one"s energies toward.

attentive

attesting

attire

attitudes

attracted

attraction

attract

attributes

attune

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

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

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

battle-cry ::: a war-cry.

battlefield ::: 1. The field or ground on which a battle is fought. 2. An area of contention, conflict, or hostile opposition. battlefields.

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

battling ::: engaging in or as if in battle or conflict.

bearing witness to, affirming the truth or genuineness of; testifying to, certifying, vouching for. attests.

beauty ::: the quality present in a thing or person that gives intense pleasure or deep satisfaction to the mind, whether arising from sensory manifestations (as shape, colour, sound, etc.), a meaningful design or pattern, or something else, (as a personality in which high spiritual qualities are manifest). Beauty, beauty"s, Beauty"s, beauty-drenched, earth-beauty"s.

belong ::: 1. To be a part of or adjunct. 2. To be the property, attribute, or possession of. belongs.

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

bid ::: 1. To invite to attend; summon. 2. To issue a command to; direct. bids.

blasted ::: knocked down; shattered; destroyed.

blinkers ::: leather side pieces attached to a horse"s bridle to prevent sideways vision.

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

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

body-slave ::: a servant reserved for personal attendance or use.

boldness or determination in facing great danger, esp. in battle; heroic courage; bravery.

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.

brings to the public attention, esp. announces in a formal or official manner.

"But our more difficult problem is to liberate the true Person and attain to a divine manhood which shall be the pure vessel of a divine force and the perfect instrument of a divine action. Step after step has to be firmly taken; difficulty after difficulty has to be entirely experienced and entirely mastered. Only the Divine Wisdom and Power can do this for us and it will do all if we yield to it in an entire faith and follow and assent to its workings with a constant courage and patience.” The Synthesis of Yoga

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

:::   "By self-realisation of Brahman as our self we find the force, the divine energy which lifts us beyond the limitation, weakness, darkness, sorrow, all-pervading death of our mortal existence; by the knowledge of the one Brahman in all beings and in all the various movement of the cosmos we attain beyond these things to the infinity, the omnipotent being, the omniscient light, the pure beatitude of that divine existence.” The Upanishads

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.

cajoles ::: persuades by flattery or promises; wheedles; coaxes.

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

careful ::: 1. Attentive to potential danger, error, or harm; cautious. 2. Exercising caution or showing care or attention to; circumspect.

careless ::: 1. Unconcerned or indifferent; heedless. 2. Taking insufficient care; negligent; inattentive.

carelessly ::: without attention, caution or prudence.

care ::: n. **1. A burdened state of mind, as that arising from heavy responsibilities; worry. 2. An object of or cause for concern. 3. Watchful oversight; charge or supervision. 4. An object or source of worry, attention, or solicitude. care, cares. v. 5. To be concerned or interested, have concern for. cares, cared.**

certitude ::: freedom from doubt, esp. in matters of faith or opinion; certainty. certitudes.

chaos ::: 1. The infinity of space or formless matter supposed to have preceded the existence of the ordered universe. 2. A condition, place, or state of great disorder or confusion. 3. A disorderly mass; a jumble. Chaos.

characterized by an attitude of ready accessibility (especially about one"s actions or purposes); without concealment; not secretive.

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

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

chase ::: v. **1. To follow rapidly in order to catch or overtake; pursue. 2. To follow or devote one"s attention to with the hope of attracting, winning, gaining, etc. 3. To put to flight; drive out. ::: —chases, chased.* *n. 3. The act of pursuing in an effort to overtake or capture thunder-chase.**

chattel ::: a slave.

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

circumstance ::: 1. A condition, fact or detail attending an event and having some bearing on it; a determining or modifying factor. 2. A particular incident or occurrence. Circumstance.

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

clamorous ::: 1. Full of, marked by, or of the nature of clamour; shouting; noisy, loud. 2. Insistently demanding attention; importunate.

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

clavichord ::: an early keyboard instrument producing a soft sound by means of metal blades attached to the inner ends of the keys gently striking the strings.

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

climes ::: 1. Poetic: Regions or their climates; atmospheres. 2. The prevailing attitudes, standards or conditions of a group, period, or place.

clinch ::: to settle (a matter) decisively.

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

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

cloven hoof ::: 1. A divided or cleft hoof, as in deer or cattle. 2. Evil or Satan, often depicted as a figure with cleft hooves.

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

concentration ("s) ::: exclusive attention to one object; close mental application.

concerned ::: was of interest or importance to; mattered to.

confidante ::: a woman to whom secrets are confided or with whom private matters and problems are discussed.

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

"Consequently, the triple world that we live in, the world of Mind-Life-Body, is triple only in its actual accomplished evolution. Life involved in Matter has emerged in the form of thinking and mentally conscious life. But with Mind, involved in it and therefore in Life and Matter, is the Supermind, which is the origin and ruler of the other three, and this also must emerge.” The Life Divine*

contempt ::: the feeling or attitude of regarding someone or something as inferior, base, or worthless; scorn.

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

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

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

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

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


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

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

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

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


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

courted ::: 1. Endeavoured to win favour with. 2. Tried to gain the love or affections of. 3. Attempted to gain (applause, favour, a decision, etc.).

courtier ::: a person who is often in attendance at the court of a king or other royal personage.

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

credits ::: ascribes to a person; attributes.

criss-cross ::: a mark, pattern or network made of crossing lines.

critic ::: one who forms and expresses judgments of the merits, faults, value, or truth of a matter; esp. one who finds fault.

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

dazzling ::: 1. Shining intensely, so bright as to blind someone temporarily. 2. Fig. Extremely clever, attractive, or impressive; brilliant; amazing.

debris ::: the scattered remains of something broken or destroyed; rubble or wreckage.

decoration ::: an addition that renders something more attractive or ornate; adornment.

defeatist ::: marked by the attitude of one who admits, expects, or no longer resists defeat, as because of a conviction that further struggle or effort is futile.

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

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

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

defenseless ::: unprotected against attack, etc.

degree ::: 1. Fig. One of a series of steps in a process, course, or progression; a stage. 2. Relative intensity or amount, as of a quality or attribute. degrees.

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

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

::: "Discoveries will be made that thin the walls between soul and matter; attempts there will be to extend exact knowledge into the psychological and psychic realms with a realisation of the truth that these have laws of their own which are other than the physical, but not the less laws because they escape the external senses and are infinitely plastic and subtle.” The Human Cycle, etc.

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

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

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

dressed ::: clothed, attired, etc.

drive ::: v. 1. To impel; constrain; urge; compel. 2. To manoeuvre, guide or steer the progress of. 3. To impel (matter) by physical force; to cause (something) to move along by direct application of physical force; to propel, carry along. 4. To send, expel, or otherwise cause to move away or out by force or compulsion. 5. To strive vigorously and with determination toward a goal or objective. 6. To cause and guide the movement of (a vehicle, an animal, etc.). n. 7. A strong organized effort to accomplish a purpose, with energy, push or aggressiveness. 8. Impulse; impulsive force. adj. 9. Urged onward, impelled. 10. Pertaining to an inner urge that stimulates activity or inhibition. drives, drove, drov"st, driving, driven.

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.

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

earthly life ::: Sri Aurobindo: "This earthly life need not be necessarily and for ever a wheel of half-joyous half-anguished effort; attainment may also be intended and the glory and joy of God made manifest upon earth.” The Life Divine

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

embattled ::: prepared or fortified for battle or engaged in battle.

endeavour ::: a strenuous effort; attempt.

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

error ::: 1. A wrong action attributable to bad judgment or ignorance or inattention; a deviation from accuracy or correctness. 2. The act or an instance of deviating from an accepted code of behaviour. **error"s, errors, errorless.

expense ::: something spent or used to attain a goal or accomplish a purpose.

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

extreme ::: n. 1. The greatest or utmost degree or point. 2. Either of the two things situated at opposite ends of a range; extremes. adj. 3. Being in or attaining the greatest or highest degree; very intense.

::: **"Fear is always a feeling to be rejected, because what you fear is just the thing that is likely to come to you: fear attracts the object of fear.” Letters on Yoga*

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.

figured ::: decorated or patterned with a design.

filth ::: 1. Foul or dirty matter. 2. Extreme physical or moral uncleanliness; pollution.

fix ::: 1. To set or place firmly or definitely; establish. 2. Also refl. To direct one"s efforts or attention; concentrate. 3.* *To give a permanent or final form to. 4. To settle definitely; decide. fixes, fixed, fixing.**

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.

floating ::: adj. 1. Being buoyed up on water or other liquid. 2. Having little or no attachment; moving from one place to another. 3. Continually changing especially as from one abode or occupation to another. 4. Being suspended in or as in a liquid with freedom to move; also, to move freely through (something).

flux ::: 1. Constant or frequent change; fluctuation; movement. 2. A flowing or flow: Also used with reference to other forms of matter and energy that can be regarded as flowing, such as radiant energy, particles, etc.

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

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

:::   "For there seems to be no reason why Life should evolve out of material elements or Mind out of living form, unless we accept the Vedantic solution that Life is already involved in Matter and Mind in Life because in essence Matter is a form of veiled Life, Life a form of veiled Consciousness.” The Life Divine

fraught ::: filled or charged; attended. deep-fraught, marvel-fraught, pain-fraught.

frayed ::: worn away or tattered along the edges.

fretted ::: ornamented with elaborate patterns or angular designs.

gaze ::: n. 1. The act of looking steadily, intently and with fixed attention. v. 2. To look long and fixedly, esp. in wonder or admiration, poet. **gazes, gazed, gazing, sun-gaze, Truth-gaze, star-gazer, outward-gazing, sun-gazing.**

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

gesture ::: 1. A motion of the limbs or body made to express or help express thought or to emphasize speech. 2. The act of moving the limbs or body as an expression of thought or emphasis. 3. An act or a remark made as a formality or as a sign of intention or attitude. gesture"s, gestures.

glamour ::: 1. Charm and allure; fascination. 2. The often false or superficial beauty or charm which attracts. glamorous.

gloss ::: 1. A superficial lustre or shine. 2. A superficially or deceptively attractive appearance.

gloss ::: 1. A surface shininess or luster. 2. A superficially or deceptively attractive appearance. 3. An misleading interpretation or explanation.

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

grapple ::: n. **1. A struggle or contest in which the participants attempt to clutch or grip each other. v. 2. To try to deal with a problem, etc. grappled.**

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

grey matter ::: the brownish-gray nerve tissue, especially of the brain and spinal cord, composed of nerve cell bodies and their dendrites and some supportive tissue. Also fig.

grimed ::: covered with dirt, soot or other filthy matter.

groove ::: 1. A long narrow cut or indentation in a surface; a furrow. 2. A fixed routine; habit, pattern. grooves.

habit ::: 1. A recurrent, often unconscious pattern of behaviour that is acquired through frequent repetition. 2. A dominant or regular disposition or tendency; prevailing character or quality. habit"s, habits, earth-habit"s, Nature-habit"s.

handmaid ::: a personal maid or female attendant. handmaids.

hang ::: 1. To fasten or attach (pictures, etc.) to a wall. 2. To suspend (something) around or in front of anything. 3.* Fig. To remain unresolved or uncertain. 4. To make (an idea, form, etc.) dependent on the situation, structure, concept, or the like, usually derived from another source. 5. To fasten or be fastened from above, esp. by a cord, chain, etc.; suspend. 6. To be suspended or poised; hover. 7. To bend forward or downward; to lean over. *hangs, hung, hanging, flower-hung, shadow-hung. ::: hung on: Remained clinging, usually implying expectation or unwillingness to sever one"s connection.

hearkened ::: listened attentively to; heeded. Now only poet.

heed ::: n. 1. Close and careful attention. v. 2. To pay close attention to (someone or something). heeds.

high-browed ::: of, pertaining to, or characteristic of one who possesses superior intellectual attainments or interests; intellectually superior.

  "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

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

"Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation.” Essays in Philosophy and Yoga

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

:::   "If there is an evolution in material Nature and if it is an evolution of being with consciousness and life as its two key-terms and powers, this fullness of being, fullness of consciousness, fullness of life must be the goal of development towards which we are tending and which will manifest at an early or later stage of our destiny. The Self, the Spirit, the Reality that is disclosing itself out of the first inconscience of life and matter, would evolve its complete truth of being and consciousness in that life and matter. It would return to itself, — or, if its end as an individual is to return into its Absolute, it could make that return also, — not through a frustration of life but through a spiritual completeness of itself in life. Our evolution in the Ignorance with its chequered joy and pain of self-discovery and world-discovery, its half-fulfilments, its constant finding and missing, is only our first state. It must lead inevitably towards an evolution in the Knowledge, a self-finding and self-unfolding of the Spirit, a self-revelation of the Divinity in things in that true power of itself in Nature which is to us still a Supernature.” The Life Divine

"If there is a self in us capable of largeness and universality, able to enter into a cosmic consciousness, that too must be within our inner being; the outer consciousness is a physical consciousness bound to its individual limits by the triple cord of mind, life and body: any external attempt at universality can only result either in an aggrandisement of the ego or an effacement of the personality by its extinction in the mass or subjugation to the mass.” The Life Divine*

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.**

imprint ::: n. 1. A mark or pattern produced by a stamp or an impression. v. **2. Establish or impress firmly in the mind. 3. To mark or stamp with or as if with pressure. imprints.**

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.

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

"In fact ethics is not in its essence a calculation of good and evil in the action or a laboured effort to be blameless according to the standards of the world, — those are only crude appearances, — it is an attempt to grow into the divine nature.” The Human Cycle

". . . in fact matter itself is only an obscure form of the spirit. . . .” The Synthesis of Yoga

insensible ::: 1. Unaware; unconscious. 2. Not endowed with feeling or sensation, as matter; inanimate. 3. Unaware; unmindful; not emotionally responsive; indifferent. 4. Unresponsive in feeling; not susceptible of emotion or passion; void of any feeling. insensibly.

instinct ::: 1. A natural or innate impulse, inclination, or tendency. 2. An inborn pattern of activity or tendency to action common to a given biological species. 3. A natural aptitude or gift. 4. Natural intuitive power. instinct"s, instincts, instinct-driven, instinctive.

interest ::: 1. Something that concerns, involves, draws the attention of, or arouses the curiosity of a person. 2. Regard for one"s own benefit or advantage; self-interest. interests.

investigate ::: to search out and examine the particulars of in an attempt to learn the facts about something hidden, unique, or complex.

invite ::: 1. To attract, allure, entice, or tempt. 2. Fig. To bring on or call forth (something) or encourage (it) to come. inviting.

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

irresistibly attractive, charming; enchanting; captivating.

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

"It is because of our experience won at a tremendous price that we can urge upon you and others, ``Take the psychic attitude; follow the straight sunlit path, with the Divine openly or secretly upbearing you — if secretly, he will yet show himself in good time, — do not insist on the hard, hampered, roundabout and difficult journey."" Letters on Yoga

" . . . it is through self-giving or surrender of soul and nature to the Divine Being that we can attain to our highest self and supreme Reality, for it is the Divine Being who is that highest self and that supreme Reality, and we are self-existent and eternal only in his eternity and by his self-existence.” The Life Divine

:::   "It may be said that perfection is attained, though it remains progressive, when the receptivity from below is equal to the force from above which wants to manifest.” Words of the Mother, MCW Vol. 15.

keel ::: 1. The principal structural member of a ship or boat, running lengthwise along the center line from bow to stern, to which the frames are attached. 2. A poetic word for ship.

kindle ::: 1. To start (a fire); cause (a flame, blaze, etc.) to begin burning; often fig. 2. To light up, illuminate, or make bright. 3. To arouse or be aroused; call forth (emotions, feelings, and responses); 4. To begin to burn as combustible matter, a light, fire, or flame. kindles, kindled, kindling.

kine ::: cattle.

kingliness ::: of the quality and attributes of a king. kinglinesses.

lasso ::: a long rope or line of hide or other material with a running noose at one end, used for roping horses, cattle, etc. lassoes.

lay ::: attribute (as in lay all on her) and other uses.

lattice ::: an open framework made of strips of metal, wood, or similar material overlapped or overlaid in a regular, usually crisscross pattern. lattices, lattice-window.

leaf ::: 1. A usually green, flattened, lateral structure attached to a stem and functioning as a principle organ of photosynthesis and transpiration in most plants. 2. A page of a book or manuscript. lotus-leaf. (See also gold-leaf.)

leaps at ::: leaps towards, attempts to seize eagerly.

". . . Life-Force emerging turns upon Matter, imposes a vital content on the operations of material Energy while it develops also its own new movements and operations; Life-Mind emerges in Life-Force and Matter and imposes its content of consciousness on their operations while it develops also its own action and faculties; . . . .” The Life Divine*

::: *"*Life starts with the extreme divisions and rigid forms of Matter, and of this rigid division the atom, which is the basis of all material form, is the very type.” The Life Divine

"Life then is the dynamic play of a universal Force, a Force in which mental consciousness and nervous vitality are in some form or at least in their principle always inherent and therefore they appear and organise themselves in our world in the forms of Matter.” The Life Divine

light ::: Sri Aurobindo: ". . . light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy.” *The Life Divine

"Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.

  For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.

  God is everywhere and wherever God is, there is Light.” *The Hour of God

"Light is a general term. Light is not knowledge but the illumination that comes from above and liberates the being from obscurity and darkness.” The Mother

The Mother: "The light is everywhere, the force is everywhere. And the world is so small.” Words of the Mother, MCW Vol. 15. ::: *Light, light"s, lights, light-petalled, light-tasselled, half-light.


longing ::: strong, persistent desire or craving, esp. for something unattainable or distant. longing"s, longings, longings".

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

low-built ::: comb. Forming with ppl. adjs. used attrib. numerous quasi-compounds, usually hyphened, such as low-built; built, constructed, in a low or inferior way.

lowings ::: the deep, low sounds characteristic of cattle.

lowly ::: 1. Humble in station, condition, or nature; modest. 2. Humble in attitude, behaviour, or spirit; meek.

lure ::: n. 1. Something that tempts or attracts with the promise of pleasure or reward. lures. v. 2. To attract, tempt, entice. lures, lured, luring.

magnet ::: a thing or person that attracts. Magnet. (Sri Aurobindo also employs the word as an adj.)

"Man himself is not a life and mind born of Matter and eternally subject to physical Nature, but a spirit that uses life and body.” The Renaissance in India

manichean ::: manicheans or their doctrines; i.e. adherents of the dualistic religious system of Manes, a combination of Gnostic Christianity, Buddhism, Zoroastrianism, and various other elements, with a basic doctrine of a conflict between light and dark, matter being regarded as dark and evil.

marionettes ::: puppets manipulated from above by strings attached to their jointed limbs.

mar ::: to damage or spoil to a certain extent; to render less perfect, attractive, useful; impair or spoil. Now poet. or rhet. **marred.**

mass ::: n. 1. A body of coherent matter, usually of indefinite shape and often of considerable size. 2. A large amount or number, such as a great body of people. masses, flower-masses. 3. Bulk, size, expanse, or massiveness. 4. The main body, bulk, or greater part of anything. 5. Physics. A measure of the amount of matter contained in or constituting a physical body. adj. 6. Of, involving, composed of masses of people (or things) or the majority of people (or a society, group, etc.); done, made, etc., on a large scale. v. 7. To gather into or dispose in a mass or masses; assemble. massed.

master of Existence ::: Sri Aurobindo: "I am here with thee in thy chariot of battle revealed as the Master of Existence within and without thee and I repeat the absolute assurance, the infallible promise that I will lead thee to myself through and beyond all sorrow and evil. Whatever difficulties and perplexities arise, be sure of this that I am leading thee to a complete divine life in the universal and an immortal existence in the transcendent Spirit.” Essays on the Gita

master of the worlds ::: Sri Aurobindo: " If we suppose a supreme consciousness, master of the world, which really conducts behind the veil all the operations the mental gods attribute to themselves, it will be obvious that that consciousness will be the entire Knower and Lord. *The Upanishads

material ::: adj. **1. Relating to matter; consisting of matter. n. 2.** That out of which anything is or may be made.

material world ::: Sri Aurobindo: "Our material world is the result of all the others, for the other principles have all descended into Matter to create the physical universe, and every particle of what we call Matter contains all of them implicit in itself; their secret action, as we have seen, is involved in every moment of its existence and every movement of its activity. And as Matter is the last word of the descent, so it is also the first word of the ascent; as the powers of all these planes, worlds, grades, degrees are involved in the material existence, so are they all capable of evolution out of it. It is for this reason that material being does not begin and end with gases and chemical compounds and physical forces and movements, with nebulae and suns and earths, but evolves life, evolves mind, must evolve eventually Supermind and the higher degrees of the spiritual existence.” The Life Divine

matted ::: 1. Covered with a dense growth or a tangled mass. 2. Formed into a mat; entangled in a thick mass.

". . . matter is a formation of life that has no real existence apart from the informing universal spirit which gives it its energy and substance.” The Synthesis of Yoga

::: "Matter is but a form of consciousness; . . . .” Essays Divine and Human

::: "Matter is only so much mobile energy vibrating intensely into form.” Essays in Philosophy and Yoga

". . . Matter is only substance-form of Force, . . . .” The Life Divine*

"Matter is the form of substance of being which the existence of Sachchidananda [a trinity of Existence (sat), Consciousness (cit), and Delight (ananda),] assumes when it subjects itself to this phenomenal action of its own consciousness and force.” The "Matter is the body or field of a consciousness hidden within it, the material universe a form and movement of the Spirit.” The Renaissance in India

  **Matter, matter"s, Matter"s, World-Matter"s.**

:::   ". . . matter means the involution of the conscious delight of existence in self-oblivious force and in a self-dividing, infinitesimally disaggregated form of substance.” *The Synthesis of Yoga

matter ::: Sri Aurobindo: "Matter is by no means fundamentally real; it is a structure of Energy.” *The Life Divine

"Matter, — substance itself, subtle or dense, mental or material, — is form and body of Spirit and would never have been created if it could not be made a basis for the self-expression of the Spirit.” The Life Divine

::: matter, subtle

metred ::: v. 1. Composed verses; set to poetry. adj. **2.** Divided into a rhythmic pattern, or in a measured arrangement.

miasma ::: pollution in the atmosphere, esp. noxious vapours from decomposing organic matter.

mil. The foremost position in an army or fleet advancing into battle.

minaret (s) ::: a tall slender tower attached to a mosque, having one or more projecting balconies from which a muezzin summons the people to prayer.

mine ::: n. 1. An excavation in the earth from which ore or minerals can be extracted. v. 2. To remove something from its source without attempting to replenish it. (All other references are to mine as: belonging to me.)

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

mood ::: 1. A state or quality of feeling at a particular time. 2. A prevailing emotional tone or general attitude. moods.

mould ::: n. 1. An often hollow matrix or form by which something is shaped; a model, a pattern. 2. Bodily form, body. Chiefly poet. **3. Poetic, the earth. moulds, moulders. v. 4. To work into a shape; fashion a material into a form. Chiefly poet. 5. To shape of form in or on a mould. moulds, moulded, moulding. adj. moulding. 6. Forming, shaping. moulded. 7. **Shaped or cast in a mould; made according to a mould; cut or shaped to a mould.

movement ::: 1. The act or an instance of moving; a change in place or position. A particular manner of moving. 2. Usually, movements, actions or activities, as of a person or a body of persons. ::: movement"s, movements, many-movemented.

Sri Aurobindo: "When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and curious eyes that search only for the Truth, our first result is the perception of a boundless energy of infinite existence, infinite movement, infinite activity pouring itself out in limitless Space, in eternal Time, an existence that surpasses infinitely our ego or any ego or any collectivity of egos, in whose balance the grandiose products of aeons are but the dust of a moment and in whose incalculable sum numberless myriads count only as a petty swarm." *The Life Divine

". . . the purest, freest form of insight into existence as it is shows us nothing but movement. Two things alone exist, movement in Space, movement in Time, the former objective, the latter subjective.” The Life Divine

"The world is a cyclic movement (samsâra ) of the Divine Consciousness in Space and Time. Its law and, in a sense, its object is progression; it exists by movement and would be dissolved by cessation of movement. But the basis of this movement is not material; it is the energy of active consciousness which, by its motion and multiplication in different principles (different in appearance, the same in essence), creates oppositions of unity and multiplicity, divisions of Time and Space, relations and groupings of circumstance and Causality. All these things are real in consciousness, but only symbolic of the Being, somewhat as the imaginations of a creative Mind are true representations of itself, yet not quite real in comparison with itself, or real with a different kind of reality.” The Upanishads*



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

n. 1. The body or outward appearance of a person or an animal considered separately from the face or head; figure. 2. An object, person, or part of the human body or the appearance of any of these, esp. as seen in nature. 3. The mode in which a thing exists, acts, or manifests itself; kind. 4. The structure, pattern, organization or essential nature of anything. Form, form"s, forms, Forms, form-bound, form-discoveries, form-maker, form-smitten, thought-forms. v. 5. To give form to; shape. 6.* *To take or assume form; to be formed or produced. forms, formed, many-formed, sense-formed. ::: re-form.** To form a second time, form over again.

n. 1. The point, axis, or pivot about which a body rotates. 2. A point, area, or part that is approximately in the middle of a larger area or volume. 3. A person or thing that is a focus of interest or attention. 4. A point of origin. centre"s, centres. v. 5. To focus or bring together. 6. To move towards, mark, put, or be concentrated at or as at a centre. 7. centred. Brought together to a centre, concentrated.

navel ::: 1. The scar in the centre of the abdomen, usually forming a slight depression, where the umbilical cord was attached. 2. The centre point or middle of something. navel"s, navel lotus.

norm ::: 1. A standard, model, or pattern regarded as typical. 2. General level or average.

normal ::: conforming with, adhering to, or constituting a norm, standard, pattern, level, or type; typical.

not arrived at or attained (a place, point in time, condition, quality, etc.).

not disturbed or interfered with. In attrib. use, of things, places, or persons or of conditions, courses of action, etc.

not evoking feelings of love or affection; unattractive, unpleasant, repellent. unloveliness.

not giving heed; heedless, inattentive.

*"No, that [‘pours” instead of "poured") would take away all meaning from ‘new fair world" — it is the attempted conquest of earth by life when earth had been created — a past event though still continuing in its sequel and result.” Letters on Savitri*

"Nothing can be more remarkable and suggestive than the extent to which modern Science confirms in the domain of Matter the conceptions and even the very formulae of language which were arrived at, by a very different method, in the Vedanta, — the original Vedanta, not of the schools of metaphysical philosophy, but of the Upanishads. And these, on the other hand, often reveal their full significance, their richer contents only when they are viewed in the new light shed by the discoveries of modern Science, — for instance, that Vedantic expression which describes things in the Cosmos as one seed arranged by the universal Energy in multitudinous forms.(1) Significant, especially, is the drive of Science towards a Monism which is consistent with multiplicity, towards the Vedic idea of the one essence with its many becomings.” The Life Divine

not taken notice of; not given attention to.

not tried; not attempted, proved, or tested.

object ::: n. 1. Anything that is visible or tangible and that is relatively stable in form. 2. A focus of attention, feeling, thought, or action. objects.

obstinate ::: 1. Firmly or stubbornly adhering to one"s purpose, opinion, etc. 2. Characterized by inflexible persistence or an unyielding attitude. obstinately.

occupy ::: 1. To seize possession of and maintain control over by or as if by conquest. 2. To fill up (time or space). 3. To engage or employ the mind, energy, or attention of. occupies, occupied.

of the same form, character, or kind as another or others; agreeing or according with one another, conforming to one standard, rule, or pattern; alike, similar.

". . . One Being and Consciousness is involved here in Matter. Evolution is the method by which it liberates itself; consciousness appears in what seems to be inconscient, and once having appeared is self-impelled to grow higher and higher and at the same time to enlarge and develop towards a greater and greater perfection. Life is the first step of this release of consciousness; mind is the second; but the evolution does not finish with mind, it awaits a release into something greater, a consciousness which is spiritual and supramental. The next step of the evolution must be towards the development of Supermind and Spirit as the dominant power in the conscious being. For only then will the involved Divinity in things release itself entirely and it become possible for life to manifest perfection.” On Himself

"One 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

oppressed ::: v. 1. Overwhelmed or crushed, esp. in battle. 2. To lie heavy on; burdened (the mind, imagination, etc.). oppresses, oppressed, oppressing.* *n. oppressed. 3. Those who are subjugated by cruelty, force, etc.; trampled down. adj. oppressed. 4.** Afflicted or tormented; burdened psychologically or mentally; caused to suffer.

"Our explanation of the evolution in Matter is that the universe is a self-creative process of a supreme Reality whose presence makes spirit the substance of things, — all things are there as the spirit"s powers and means and forms of manifestation.” The Life Divine

::: "Our incapacity does not matter — there is no human being who is not in his parts of nature incapable — but the Divine Force also is there. If one puts one"s trust in that, incapacity will be changed into capacity. Difficulty and struggle themselves then become a means towards the achievement.” Letters on Yoga

outlook ::: 1. A mental attitude or view; point of view. 2. The view or prospect from a particular place.

:::   "Out of imperfection we have to construct perfection, out of limitation to discover infinity, out of death to find immortality, out of grief to recover divine bliss, out of ignorance to rescue divine self-knowledge, out of matter to reveal Spirit. To work out this end for ourselves and for humanity is the object of our Yogic practice.” *Essays Divine and Human

outrunners ::: attendants who run in front of a carriage, etc.; forerunners.

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.


pattered ::: made a quick succession of light soft tapping sounds. pattering.

pattern ::: 1. A model or original used as an archetype. 2. A plan or diagram used as a guide in making something. 3. An artistic or decorative design. 4. A combination of qualities, acts, tendencies, etc., forming a consistent or characteristic arrangement; order or form discernible in things, actions, ideas, situations, etc. patterns, patterned, many-patterned.

pearl ::: 1. A smooth, lustrous, variously colored deposit, chiefly calcium carbonate, formed around a grain of sand or other foreign matter in the shells of certain molluscs and valued as a gem. 2. Something similar in form, luster, etc., as a dewdrop or a capsule of medicine. pearls, pearl-bright, pearl-hued, pearl-winged. pearl-bright, pearl-hued, pearl-winged.

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

person ::: Sri Aurobindo: "The human birth in this world is on its spiritual side a complex of two elements, a spiritual Person and a soul of personality; the former is man"s eternal being, the latter is his cosmic and mutable being.” *The Life Divine

pin-point ::: attrib. or as adj. A tiny spot or sharp point.

plan ::: n. 1. A systematic arrangement of elements or important parts; a configuration or outline. 2. A scheme, program, or method worked out beforehand for the accomplishment of an objective. plans, heart-plan, life-plan, time-plan, world-plan, vision-plans, world-plan. *v. 3. To formulate a scheme or program for the accomplishment, enactment, or attainment of. *plans, planned, planning.

plot ::: 1. The pattern of events or main story in a narrative or drama. 2. A secret plan to accomplish a purpose (often hostile or illegal); a scheme. 3. A small piece of ground, generally used for a specific purpose. plots.

pored ::: 1. Meditated deeply; pondered. 2. Read or studied carefully and attentively. pores, poring.

porter ::: fig. A person employed to carry burdens, esp. an attendant who carries travellers" baggage.

pose ::: 1. A bodily attitude or posture. 2. A position or attitude exhibited by a figure in a picture, sculptural work, tableau, or the like. 3. Fig. An attitude or posture of mind or conduct.

posture ::: 1. A position of the body or of body parts. 2. One"s image or policy as perceived by the public. 3. A stance or disposition with regard to something. 4. Fig. A frame of mind affecting one"s thoughts or behaviour; an overall attitude. postures.

**power"s, power-patterns, self-power, world-power, World-Power, World-Power"s.**

pragmatic ::: of or pertaining to a practical point of view or practical considerations; matter-of-fact.

pragmatism ::: a practical, matter-of-fact way of approaching or assessing situations or of solving problems. pragmatist.

prating ::: uttering empty or foolish talk; chattering; babbling.

presumption ::: behaviour or attitude that is boldly arrogant or offensive; effrontery.

proposed ::: put forward as an aim to be adopted or an end to be attained.

prototypal ::: representing or constituting an original type after which other similar things are patterned.

pursue ::: 1. To follow in pursuit, to chase. 2. To seek or ‘hunt" after. 3. To follow in an effort to overtake or capture; chase. 4. To follow close upon; go with; attend. 5. To strive to gain; seek to attain or accomplish (an end, object, purpose, etc.). 6. To continue, carry on or participate in an activity; be involved in. pursues, pursued, pursuing.

questioning ::: n. 1. The act of asking or inquiring. 2. A matter of some uncertainty or difficulty. questionings. adj. 3. That questions or doubts. 4. Indicating or implying a question.

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

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

ravishing ::: 1. Extremely delightful; very lovely. 2. Extremely beautiful or attractive; enchanting; entrancing.

reach ::: n. 1. Range of effective action, power, or capacity, area, sphere, scope. 2. The range of influence, power, jurisdiction, etc. reaches. v. 3. To stretch out or put forth (a body part); extend. 4. To arrive at or get to (a place, person, etc.) in the course of movement or action. 5. To arrive at; attain. 6. To make contact or communication with (someone). 7. To extend in influence or operation. reaches, reached, reaching.

regards as resulting from a specified cause; considers as caused by something or someone. attributing.

reins ::: n. 1. Long narrow leather straps attached to each end of the bit of a bridle and used by a rider or driver to control a horse or other animal. 2. Fig. Controlling, guiding or governing powers. 3. The means or instruments by which power is exercised. adj. swift-reined. *v. rein. 4. To restrain or control. *reined.

"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

religion ::: Sri Aurobindo: "There is no word so plastic and uncertain in its meaning as the word religion. The word is European and, therefore, it is as well to know first what the Europeans mean by it. In this matter we find them, — when they can be got to think clearly on the matter at all, which is itself unusual, — divided in opinion. Sometimes they use it as equivalent to a set of beliefs, sometimes as equivalent to morality coupled with a belief in God, sometimes as equivalent to a set of pietistic actions and emotions. Faith, works and pious observances, these are the three recognised elements of European religion . . . . ::: Religion in India is a still more plastic term and may mean anything from the heights of Yoga to strangling your fellowman and relieving him of the worldly goods he may happen to be carrying with him. It would therefore take too long to enumerate everything that can be included in Indian religion. Briefly, however, it is Dharma or living religiously, the whole life being governed by religion.” *From an unpublished essay

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

resignation ::: an accepting, unresisting attitude, state, etc.; submission; acquiescence.

resolve ::: to deal with (a question, a matter of uncertainty, etc.) conclusively; settle; solve.

retinue ::: the retainers or attendants accompanying a high-ranking person.

rhythm ::: 1. Procedure marked by the regular recurrence of particular elements, phases, etc.; flow, pulse, cadence. 2. Regular recurrence of elements in a system of motion. 3. Music. The pattern of regular or irregular pulses caused in music by the occurrence of strong and weak melodic and harmonic beats. 4. Measured movement, as in dancing. 5. Physiol. The regular recurrence of an action of function, as of the beat of the heart. 6. The arrangement of words into a more or less regular sequence of stressed and unstressed or long and short syllables. 7. Pros. Metrical or rhythmical form; metre; a particular kind of metrical form or metrical movement. rhythms, rhythm-beats, fire-rhythm, jewel-rhythm, world-rhythms. (Sri Aurobindo also employs rhythms as a v., rhythmed as a v. and an adj., and rhythming as a v. and an adj.)

ritual ::: n. 1. The prescribed order of a religious ceremony. 2. Any practice or pattern of behaviour regularly performed in a set manner. adj. 3. Of the nature of or practiced as a rite or ritual.

rival ::: one who attempts to equal or surpass another, or who pursues the same object as another; a competitor.

rock ::: 1. Relatively hard, naturally formed mineral or petrified matter; stone. 2. A boulder or large stone. 3. One that is similar to or suggestive of a mass of stone in stability, firmness, or dependability. 4. Something resembling or suggesting a rock. rocks, rock-doors, rock-edicts, rock-gate"s, rock-hewn, rock-temple"s, pillar-rocks.

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

satyr ::: class. Myth. One of a class of woodland deities, attendant on Bacchus, represented as part human, part horse, and sometimes part goat, and noted for riotousness and lasciviousness. satyr"s.

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

scatter ::: n. 1. The act of scattering or causing to separate and go in different directions. v. 2. To throw loosely about; distribute at irregular intervals. 3. To separate and go in different directions; disperse. scatters, scattered, scattering.

scrupulous ::: conscientious and exact; painstaking; attentive and careful in every detail.

see **subtle Matter.**

seizing ::: capturing the attention or imagination of.

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.

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.

servitor ::: an attendant; a servant. servitors.

shaggy ::: bushy or matted. Also fig.

shatter ::: 1. To break or burst suddenly into pieces, as with a violent blow; smash. 2. To impair or destroy (health, nerves, etc.). 3. To weaken, destroy, or refute (ideas, opinions, etc.). 4. To damage, as by breaking or crushing. shattered, shatterer.

sheen ::: 1. Lustre, brightness, radiance. 2. Splendid attire. dawn-sheen.

shifts ::: changes of position or attitude.

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

sign ::: n. 1. An act or gesture used to convey an idea, a desire, information, or a command. 2. Any object, action, event, pattern, etc., that conveys a meaning. 3. A mark used to mean something; a symbol that sets something apart from others of its kind. 4. Something that indicates or acts as a token of a fact, condition, etc., that is not immediately or outwardly observable. 5. A signal. 6. A conventional figure or device that stands for a word, phrase, or operation; a symbol, as in mathematics or in musical notation. 7. A displayed structure such as a banner bearing lettering or symbols. 8. An act or significant event that is experienced as indication of divine intervention. 9. A portent of things to come. Sign, sign"s, signs, signless, sign-burdened, flame-signs. v. 10. To affix one"s signature to. 11. To indicate by or as if by a sign; betoken. signs, signed, signing.

  "Sincerity means to lift all the movements of the being to the level of the highest consciousness and realisation already attained.” Words of the Mother, MCW Vol. 14.

slaughter ::: the brutal or violent killing of a person or large numbers of people indiscriminately in war, battle, etc.; massacre, carnage. slaughter"s, slaughtered, half-slaughtered.

slime ::: 1. Soft moist earth; mud. 2. Any ropy or viscous liquid matter, esp. of a foul kind.

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

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.



sounding leads ::: the leads or plummets attached to sounding-lines.

species ::: a class of individuals or objects grouped by virtue of their common attributes.

speculation ::: conjectural consideration of a matter; conjecture or surmise.

spirit ::: 1. The principle of conscious life; the vital principle in humans, animating the body or mediating between body and soul. 2. A supernatural being. 3. The essential of anything. 4. An attitude or principle that inspires, animates, or pervades thought, feeling, or action. 5. A supernatural, incorporeal being, esp. one inhabiting a place, object, etc., or having a particular character. **spirit"s, spirits, spirit-depths, spirit-room, spirit-sense, spirit-space, World-spirit, World-Spirit.

:::   spirit, and here in Matter itself there can be a realisation of Spirit.” *The Life Divine

"Spirit is the crown of universal existence; Matter is its basis; Mind is the link between the two. Spirit is that which is eternal; Mind and Matter are its workings. Spirit is that which is concealed and has to be revealed; mind and body are the means by which it seeks to reveal itself.” The Synthesis of Yoga

"Spirit is the soul and reality of that which we sense as Matter; Matter is a form and body of that which we realise as Spirit.” The Life Divine

spiritual ::: 1. Of or pertaining to, affecting or concerning, the spirit or soul as distinguished from the physical nature; incorporeal. 2. Of or pertaining to sacred things or matters; sacred. 3. Characterized by or suggesting predominance of the spirit; having spiritual tendencies or instincts; holy.

spiritual Mind ::: "…mind and life and matter are derivations from the Self through a spiritual mind or supermind which is the real support of cosmic existence.” *The Hour of God

spread ::: 1. To extend or cause to extend over a larger expanse of space or time. Also fig. 2. To become stretched out or extended; expand, as in growth. 3. To be distributed or dispersed (a substance or a number of things) over a certain or area; to be scattered. 4. To spread out or open from a closed or folded state, like sails. 5. To distribute and expand widely. spreads, far-spread.

Sri Aurobindo: "Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development — Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.” *Letters on Yoga

Sri Aurobindo: "By attaining to the Unborn beyond all becoming we are liberated from this lower birth and death; by accepting the Becoming freely as the Divine, we invade mortality with the immortal beatitude and become luminous centres of its conscious self-expression in humanity.” *The Life Divine

Sri Aurobindo: "Day and Night, – the latter the state of Ignorance that belongs to our material Nature, the former the state of illumined Knowledge that belongs to the divine Mind of which our mentality is a pale and dulled reflection.” The Secret of the Veda

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

Sri Aurobindo: "Every man is knowingly or unknowingly the instrument of a universal Power and, apart from the inner Presence, there is no such essential difference between one action and another, one kind of instrumentation and another as would warrant the folly of an egoistic pride. The difference between knowledge and ignorance is a grace of the Spirit; the breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. If the potter shapes one pot more perfectly than another, the merit lies not in the vessel but the maker. The attitude of our mind must not be ‘This is my strength" or ‘Behold God"s power in me", but rather ‘A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things apparently inconscient and inanimate."” The Synthesis of Yoga

*Sri Aurobindo: "For from the divine Bliss, the original Delight of existence, the Lord of Immortality comes pouring the wine of that Bliss, the mystic Soma, into these jars of mentalised living matter; eternal and beautiful, he enters into these sheaths of substance for the integral transformation of the being and nature.” The Life Divine

Sri Aurobindo: "Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her [Nature"s] evolution.” *The Synthesis of Yoga

Sri Aurobindo: "Hatred is the sign of a secret attraction that is eager to flee from itself and furious to deny its own existence. That too is God"s play in His creature.” *Essays Divine and Human

Sri Aurobindo: "He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” *The Synthesis of Yoga

Sri Aurobindo: "History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” *The Human Cycle etc.

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

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

Sri Aurobindo: "Life itself here [on earth] is Being at labour in Matter to express itself in terms of conscious force; human life is the human being at labour to impress himself on the material world with the greatest possible force and intensity and extension.” *Social and Political Thought

Sri Aurobindo: "Matter, body is only a massed motion of force of conscious being employed as a starting-point for the variable relations of consciousness working through its power of sense.” *Essays on the Gita

*Sri Aurobindo: "Mind has its own realms and life has its own realms just as matter has. In the mental realms life and substance are entirely subordinated to Mind and obey its dictates. Here on earth there is the evolution with matter as the starting-point, life as the medium, mind emerging from it. There are many grades, realms, combinations in the cosmos — there are even many universes. Ours is only one of many.” Letters on Yoga

Sri Aurobindo: "So the possibility of the sunlit path is not a discovery or original invention of mine. The very first books on yoga I read more than thirty years ago spoke of the dark and sunlit way and emphasised the superiority of the latter over the former.” *Letters on Yoga

*Sri Aurobindo: ". . . the divine Ananda, the principle of Bliss [is that] from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya Upanishad Soma, as the lunar deity, is born from the sense-mind in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d"être of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness.” The Secret of the Veda

Sri Aurobindo: "The Divine and no other is the flame of life that sustains the physical body of living creatures and turns its food into sustenance of their vital force. He is lodged in the heart of every breathing thing; from him are memory and knowledge and the debates of the reason. He is that which is known by all the Vedas and by all forms of knowing; he is the knower of Veda and the maker of Vedanta. In other words, the Divine is at once the Soul of matter and the Soul of life and the Soul of mind as well as the Soul of the supramental light that is beyond mind and its limited reasoning intelligence.” *Essays on the Gita

*Sri Aurobindo: "The earth is a material field of evolution. Mind and life, supermind, Sachchidananda are in principle involved there in the earth-consciousness; but only Matter is at first organized; then life descends from the life plane and gives shape and organization and activity to the life principle in Matter, creates the plant and animal; then mind descends from the mind plane, creating man. Now supermind is to descend so as to create a supramental race.” Letters on Yoga

Sri Aurobindo: "The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” *The Life Divine

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

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 supernatural is that the nature of which we have not attained or do not yet know, or the means of which we have not yet conquered. The common taste for miracles is the sign that man"s ascent is not yet finished.” Essays Divine and Human

Sri Aurobindo: "This material universe is itself only existence as we see it when the soul dwells on the plane of material movement and experience in which the spirit involves itself in form, and therefore all the framework of things in which it moves by the life and which it embraces by the consciousness is determined by the principle of infinite division and aggregation proper to Matter, to substance of form.” The Upanishads

Sri Aurobindo: "True reconciliation proceeds always by a mutual comprehension leading to some sort of intimate oneness. It is therefore through the utmost possible unification of Spirit and Matter that we shall best arrive at their reconciling truth and so at some strongest foundation for a reconciling practice in the inner life of the individual and his outer existence.” The Life Divine*

Sri Aurobindo: "Universal love is the spiritual founded on the sense of the One and the Divine everywhere and the change of the personal into a wide universal consciousness, free from attachment and ignorance.” *Letters on Yoga

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: "Who is the superman? He who can rise above this matter-regarding broken mental human unit and possess himself universalised and deified in a divine force, a divine love and joy and a divine knowledge.” *The Hour of God

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

:::   "Sri Krishna . . . Lord of the divine love and Ananda — and his flute calls the physical being to awake out of the attachments of the physical world and turn to that love and Ananda.” *Letters on Yoga

stained ::: marked, dyed or discolored with foreign matter. blood-stained.

stand ::: 1. To remain erect on one"s feet in a specified place, occupation, position, condition, etc. 2. To be, to continue or remain in a specified state, position, relation, etc. 3. To be set, placed, located, fixed or situated. 4. To take a position or place as indicated. 5. To have or adopt a certain policy, course, or attitude, as of adherence, support, opposition, or resistance. 6. To remain erect and firm under (a crushing weight, or the like), often with up. 7. To remain firm or steadfast, as in a cause. stands, stood, standing.

stanza ::: one of the divisions of a poem, composed of two or more lines usually characterized by a common pattern of meter, rhyme, and number of lines. stanzas.

state ::: 1. The condition of a person or thing, as with respect to circumstances or attributes. 2. One of the more or less internally autonomous territorial and political units composing a federation under a sovereign government. 3. A costly display of ceremony and pomp. states, State, States, God-state, buffer state.

stature ::: 1. The natural height of a human or animal in an upright position. 2. Degree of development attained; level of achievement. thought-stature.

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

sticks ::: 1. Fastens or attaches by causing to adhere. stuck. 2. Placed or set in a specified position; put.

straggled ::: wandered or strayed from the proper course or road; wandered about in a scattered fashion; rambled.

straggling ::: 1. Straying or falling behind others. 2. Proceeding or spreading out in a scattered or irregular group.

strain ::: n. 1. A passage of melody, music, or songs as rendered or heard. 2. Kind, type or sort. strains. v. 3. To force to extreme effort, exert to the utmost (one"s limbs, organs, powers). 4. To make an extreme or excessive effort at or after some object of attainment. 5. Fig. To purify or refine by filtration. strains, strained, straining.

stress ::: 1. Physical, mental or emotional strain or tension; a situation, occurrence, condition or factor causing strain. 2. Stimulus or pressure of the influence of an adverse force. 3. Special or exceptional emphasis or significance attached to something. stress-vision.

strewn ::: scattered, spread widely; disseminated.

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

strive ::: 1. To exert oneself vigorously; try hard. 2. Make strenuous efforts towards any goal. 3. To struggle vigorously, as in opposition or resistance. 4. To contend in opposition, battle, or any conflict; compete. strives, striven, strove, striving, forward-striving, strivings.

subconscience ::: Sri Aurobindo: "Matter, the medium of all this evolution, is seemingly inconscient and inanimate; but it so appears to us only because we are unable to sense consciousness outside a certain limited range, a fixed scale or gamut to which we have access. Below us there are lower ranges to which we are insensible and these we call subconscience or inconscience. Above us are higher ranges which are to our inferior nature an unseizable superconscience.” Essays Divine and Human

substance ::: 1. Essential nature; essence. 2. That of which a thing consists; physical matter or material. 3. That which is solid and practical in character, quality, or importance, as contrasted with an appearance or something unsubstantial.

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


summit ::: 1. The highest point or part, as of a hill, a line of travel, or any object; top; apex. 2. The highest state or degree; acme; zenith. 3. The highest point of attainment or aspiration. summits, summit-glories, crypt-summit, seer-summit. (Sri Aurobindo also employs the word as an adj.)

"Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life.” Essays in Philosophy and Yoga

supernatural ::: attributed to a power that is beyond natural forces; unexplainable by natural law or phenomenon.

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

taking heed; giving close and thoughtful attention; carefully observant.

tangled ::: interlaced or intertwined in a complicated and confused manner; matted, mixed up confusedly. Fig. complicated, intricate. green-tangled.

task ::: 1. A piece of work assigned or done as part of one"s duties. 2. A matter of considerable labour or difficulty. task"s, tasks, World-task.

tempt ::: 1. To attract, appeal strongly to, or invite. 2. Disposed to do something. 3. To try, endeavour; attempt. 4. To entice or allure to do something often regarded as unwise, wrong, immoral or evil. tempts, tempted.

tender ::: one who attends to or takes charge of someone or something.

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

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

the act of hearing or attending; the state of hearing, or of being able to hear.

The Apsaras then are the divine Hetairae of Paradise, beautiful singers and actresses whose beauty and art relieve the arduous and world-long struggle of the Gods against the forces that tend towards disruption by the Titans who would restore Matter to its original atomic condition or of dissolution by the sages and hermits who would make phenomena dissolve prematurely into the One who is above phenomena. They rose from the Ocean, says Valmiki, seeking who should choose them as brides, but neither the Gods nor the Titans accepted them, therefore are they said to be common or universal. The Harmony of Virtue

"The Avatar does not come as a thaumaturgic magician, but as the divine leader of humanity and the exemplar of a divine humanity. Even human sorrow and physical suffering he must assume and use so as to show, first, how that suffering may be a means of redemption, — as did Christ, — secondly, to show how, having been assumed by the divine soul in the human nature, it can also be overcome in the same nature, — as did Buddha. The rationalist who would have cried to Christ, ‘If thou art the Son of God, come down from the cross," or points out sagely that the Avatar was not divine because he died and died too by disease, — as a dog dieth, — knows not what he is saying: for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before there can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends upon the stage of the human advance; it must not be done by a non-human miracle.” Essays on the Gita

"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 creative Energy in Matter is a movement of the power of the Spirit. Matter itself cannot be the original and ultimate reality. At the same time the view that divorces Matter and Spirit and puts them as opposites is unacceptable; Matter is a form of Spirit, a habitation of S 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 first step on this free, this equal, this divine way of action is to put from you attachment to fruit and recompense and to labour only for the sake of the work itself that has to be done. For you must deeply feel that the fruits belong not to you but to the Master of the world. Consecrate your labour and leave its returns to the Spirit who manifests and fulfils himself in the universal movement. The outcome of your action is determined by his will alone and whatever it be, good or evil fortune, success or failure, it is turned by him to the accomplishment of his world purpose.” Essays on the Gita*

:::   "The heart spoken of by the Upanishads corresponds with the physical cardiac centre; it is the hrdpadma of the Tantriks. As a subtle centre, cakra , it is supposed to have its apex on the spine and to broaden out in front. Exactly where in this area one or another feels it does not matter much; to feel it there and be guided by it is the main thing.” *Letters on Yoga

"The idea of purpose, of a goal is born of the progressive self-unfolding by the world of its own true nature to the individual Souls inhabiting its forms; for the Being is gradually self-revealed within its own becomings, real Unity emerges out of the Multiplicity and changes entirely the values of the latter to our consciousness.” The Upanishads

"The Infinite creates and is Brahma.” The Renaissance in India ::: "Brahman is not only the cause and supporting power and indwelling principle of the universe, he is also its material and its sole material. Matter also is Brahman and it is nothing other than or different from Brahman.” The Life Divine*

"The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realisations, once the mind of man begins to turn towards the Eternal, once his heart, no longer compressed and confined by attachment to finite appearances, becomes enamoured, in whatever degree, of the Infinite.” The Synthesis of Yoga

The Mother: "And this Vibration (which I feel and see) gives the feeling of a fire. That"s probably what the Vedic Rishis translated as the "Flame” – in the human consciousness, in man, in Matter. They always spoke of a "Flame.” It is indeed a vibration with the intensity of a higher fire. Mother"s Agenda 25 March 1964.

The Mother: "Radha"s consciousness symbolises perfect attachment to the Divine.” Words of the Mother, MCW Vol. 15.

  The Mother: ‘There are four Asuras. Two have already been converted, and the other two, the Lord of Death and the Lord of Falsehood, made an attempt at conversion by taking on a physical body – they have been intimately associated with my life. The story of these Asuras would be very interesting to recount. . . the Lord of Death disappeared; he lost his physical body, and I don"t know what has become of him. As for the other, the Lord of Falsehood, the one who now rules over this earth, he tried hard to be converted but he found it disgusting!

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

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

" The natural attitude of the psychic being is to feel itself as the Child, the Son of God, the Bhakta; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference.” 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

  "The progress of Life involves the development and interlocking of an immense number of things that are in conflict with each other and seem often to be absolute oppositions and contraries. To find amid these oppositions some principle or standing-ground of unity, some workable lever of reconciliation which will make possible a larger and better development on a basis of harmony and not of conflict and struggle, must be increasingly the common aim of humanity in its active life-evolution, if it at all means to rise out of life"s more confused, painful and obscure movement, out of the compromises made by Nature with the ignorance of the Life-mind and the nescience of Matter. This can only be truly and satisfactorily done when the soul discovers itself in its highest and completest spiritual reality and effects a progressive upward transformation of its life-values into those of the spirit; for there they will all find their spiritual truth and in that truth their standing-ground of mutual recognition and reconciliation. The spiritual is the one truth of which all others are the veiled aspects, the brilliant disguises or the dark disfigurements, and in which they can find their own right form and true relation to each other.” *The Human Cycle, etc.

:::   "The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind — to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms — runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.

  ". . . there are a series of subtler and subtler formulations of substance which escape from and go beyond the formula of the material universe. Without going deeply into matters which are too occult and difficult for our present inquiry, we may say, adhering to the system on which we have based ourselves, that these gradations of substance, in one important aspect of their formulation in series, can be seen to correspond to the ascending series of Matter, Life, Mind, Supermind and that other higher divine triplicity of Sachchidananda. In other words, we find that substance in its ascension bases itself upon each of these principles and makes itself successively a characteristic vehicle for the dominating cosmic self-expression of each in their ascending series.” The Life Divine

"There is a clear distinction in Vedic thought between kavi, the seer and manîshî, the thinker. The former indicates the divine supra-intellectual Knowledge which by direct vision and illumination sees the reality, the principles and the forms of things in their true relations, the latter, the labouring mentality, which works from the divided consciousness through the possibilities of things downward to the actual manifestation in form and upward to their reality in the self-existent Brahman.” The Upanishads*

"The serpent with the six hoods is the Kundalini Shakti, the divine power asleep in the lowest physical centre which, awakened in the yoga, ascends in light through the opening centres to meet the Divine in the highest centre and so connect the manifest and the unmanifested, joining spirit and Matter.” 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 sunlit path can be followed by those who are able to practise surrender, first a central surrender and afterwards a more complete self-giving in all the parts of the being. If they can achieve and preserve the attitude of the central surrender, if they can rely wholly on the Divine and accept cheerfully whatever comes to them from the Divine, then their path becomes sunlit and may even be straightforward and easy.” Letters on Yoga*

"The supramental is simply the Truth-Consciousness and what it brings in its descent is the full truth of life, the full truth of consciousness in Matter. One has indeed to rise to high summits to reach it, but the more one rises, the more one can bring down below.” Letters on Yoga

"The Unknowable, — not absolutely unknowable, but beyond mental knowledge, — can only be a higher degree in the intensity of being of that Something, a degree beyond the loftiest summit attainable by mental beings, and, if it were known as it must be known to itself, that discovery would not destroy entirely what is given us by our supreme possible knowledge but rather carry it to a higher fulfilment and larger truth of what it has already gained by self-vision and self-experience.” The Life Divine

"The unknown is that which is beyond the known and though unknown is not unknowable if we can enlarge our faculties or attain to others that we do not yet possess.” The Upanishads*

to attach firmly to something else, as by pinning or nailing.

to defeat or conquer in battle; subjugate; to conquer or subdue by superior force.

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

tongue ::: 1. The fleshy, movable, muscular organ, attached in most vertebrates to the floor of the mouth, that is the principal organ of taste, an aid in chewing and swallowing, and, in humans, an important organ of speech. 2. A spoken language or dialect. 3. Style or quality of utterance 4. Any long thin projection that is transient, as a flame. 5. A long and narrow projecting strip of something. tongues.

to refuse to pay attention to; disregard intentionally.

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.


transience ::: the attribute of being brief or fleeting; impermanence.

try ::: 1. To attempt to do or accomplish. 2. To endeavour, to evaluate by experiment or experience. 3. To put to a severe test.

trying ::: making an effort; attempting.

tune ::: to be or bring into harmony or accord; become responsive; adjust or adapt (oneself); attune. tunes, tuned, tuning.

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

unattainable ::: that cannot be attained or reached.

unattained ::: not attained or reached.

unconscious ::: 1. Not conscious; without awareness, sensation or cognition. 2. Not conscious or knowing within oneself; unaware, regardless, heedless. 3. Not attended by, or present to, consciousness; performed, employed, etc., without conscious action. 4. Not characterized by, or endowed with, the faculty or presence of consciousness. 5. Temporarily devoid of consciousness.

uncover ::: 1. To lay open or bare by the removal of some covering thing or matter. 2. Fig. To disclose, lay bare, make known, reveal. uncovers, uncovered, uncovering.

v. **1. Focused attention, thought, etc., on (something). adj. 2. Directed or drawn toward a common center; focussed. concentrating.**

venture ::: n. 1. An undertaking or proceeding the outcome of which is uncertain, but which is attended by the risk of danger or loss. ventures. v. 2. To take a risk; dare. ventured, venturing.

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.

victory ::: 1. A success or triumph over an enemy in battle or war. 2. Success in a struggle against difficulties or an obstacle. victory"s, victories.

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.

"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*

void ::: n. 1. An empty space. 2. The state of nonexistence. 3. Something experienced as a loss or privation. adj. 4. Containing no matter; empty. 5. Without contents; empty; vacant. 6. Devoid; destitute (usually followed by of). 7. Useless, ineffectual; vain, without content; empty. Void, Void"s.

wager ::: n. 1. An amount staked on the outcome of a betting event. 2. An act of hazarding or risking (something). v. wagered. 3. Risked or betted (something) on the outcome of an unsettled matter.

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

war-worn ::: battered, depleted and laid waste by war.

watching ::: looking or observing attentively or carefully; being closely observant.

watch ::: n. 1. The act or process of keeping awake or mentally alert, especially for the purpose of guarding. 2. The act of observing closely or the condition of being closely observed; surveillance. v. 3. To keep under attentive view or observation, as in order to see or learn something; view attentively or with interest. 4. To guard, tend, or oversee, esp. for protection or safe keeping. watches, watched, watching, serpent-watched.

way ::: 1. A road, path, or highway affording passage from one place to another. Also fig. 2. Any line of passage or progression, esp. in a particular direction. 3. A direction or vicinity. 4. A course of life, action, or experience. 5. A prescribed course of life or conduct; also in pl. 6. A method, plan, or means for attaining a goal. 7. A method, plan, or means for attaining a goal. 8. Space for passing or advancing. 9. Characteristic or habitual manner. 10. Distance. ways, earth-ways, half-way, world-ways, Angel of the Way, evolving Way, heavenly Way, middle Way, shining upward Way, terrestrial Way, the Way.

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

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

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

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

  "What, not in its functioning, but in its essence, is the thing we call sense? In its functioning, if we analyse that thoroughly, we see that it is the contact of the mind with an eidolon of Matter, — whether that eidolon be of a vibration of sound, a light-image of form, a volley of earth-particles giving the sense of odour, an impression of rasa or sap that gives the sense of taste, or that direct sense of disturbance of our nervous being which we call touch.” The Upanishads

"When we study this Life as it manifests itself upon earth with Matter as its basis, we observe that essentially it is a form of the one cosmic Energy, a dynamic movement or current of it positive and negative, a constant act or play of the Force which builds up forms, energises them by a continual stream of stimulation and maintains them by an unceasing process of disintegration and renewal of their substance. This would tend to show that the natural opposition we make between death and life is an error of our mentality, one of those false oppositions — false to inner truth though valid in surface practical experience — which, deceived by appearances, it is constantly bringing into the universal unity.” The Life Divine ::: *life"s, life-born, life-curve, life-delight"s, life-drift, life-foam, life-giving, life-impulse, life-impulse"s, life-motives, life-nature"s, life-pain, life-plan, life-power, life-room, life-scene, life-self, life-thought, life-wants, all-life, sense-life.

without any covering, not clothed or attired. Also fig.

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



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1:Age is a number ... LIFE is all ATT-i-tude! ~ LinDee Rochelle,
2:Fjärilar skola veta att dö medan solen skiner. ~ Selma Lagerl f,
3:Att lämna sitt språk är som lämna sin själ ~ Theodor Kallifatides,
4:Livet är vad vi gör om det till att vara. ~ John Ajvide Lindqvist,
5:Somligas väsan är: vara. Andras: att vara forutan. ~ Gunnar Ekel f,
6:Hon misstänkte alltid att han hade rätt. ~ Chimamanda Ngozi Adichie,
7:Det anstår mig icke att göra mig mindre än jag är. ~ Edith S dergran,
8:Tiden för att skapa ett elektriskt minne kan som snabbast ~ Anonymous,
9:Jag föddes för att kränga rosor på de dödas avenyer ~ Charles Bukowski,
10:Du får aldrig ett eget ansikte förrn du lär dig att slåss. ~ Tove Jansson,
11:Själva längtan är beviset på att det vi längtar efter finns. ~ Karen Blixen,
12:Högfärden fick att välja mellan lite och inget, valde inget. ~ Willy Kyrklund,
13:En människa måste vara död för att inte tänka på döden. ~ J n Kalman Stef nsson,
14:Ni vet ju att folk blir osynliga om man skrämmer dom för ofta... ~ Tove Jansson,
15:Allra mest tyckte jag om att få var svinaktig med Hitler og Stalin. ~ Tove Jansson,
16:Livet är alldeles för kort för att man ska gräva ner sig i sorger ~ Gena Showalter,
17:Du vet väl att man inte kan bli lycklig om man inte är olycklig ibland? ~ Lauren Oliver,
18:Är du ensam
så var det!
Du kommer att få stort sällskap
Omsider. ~ Gunnar Ekel f,
19:att inte vilja annat än kritik - denna måttlighet är den sanna radikalismen. ~ Imre Kert sz,
20:Det är bara så att ibland blir funderande ett sätt att inte delta i livet. ~ Stephen Chbosky,
21:Äsch, det är väl bara att banka ihop några jävla brädor, sa Bjartur. ~ Halld r Kiljan Laxness,
22:Detta gör dem rasande. Bra. De är från generationen som njuter av att vara rasande ~ Ali Smith,
23:Besynnerligt, att det alltid går en rysning genom luften före soluppgången. ~ Hjalmar S derberg,
24:Varför skriver vi? En kör av röster väller fram.
För att vi inte bara kan leva. ~ Patti Smith,
25:Det är aldrig för sent att ge upp, så det kan vi lika gärna göra någon annan gång. ~ Hans Rosling,
26:Att leva utan att komma i skuld, det är omöjligt, så har du Vårherre danat livet. ~ Torgny Lindgren,
27:en hungereld som söker efter bränsle
till själens ljus, att ljuset ej må slockna ~ Harry Martinson,
28:If you think fast food is hittin a deer att 65 miles per hr.. you might be a redneck ~ Jeff Foxworthy,
29:Kristus var en värdig man att göra uppror mot, för han var själv upproret personifierat. ~ Patti Smith,
30:Det är en sak att övervinna sin nyfikenhet. En annan att bli helt fri från den. ~ Robert Louis Stevenson,
31:Lägret hade lärt mig en utväg, att inte säga emot men ändå tigande handla emot. ~ Aleksandr Solzhenitsyn,
32:- Du är definitivt konstnärstypen.
- För att jag har en massa ångest?
- Ja, typ. ~ Johanna Nilsson,
33:Han tänkte: "Jag är här." Det är en stor och mäktig tanke. Han har upptäckt att han finns. ~ Jonas Gardell,
34:Men ska man vara finklädd för att smaka ett päron? En barfotaunge har också smak i munnen. ~ Moa Martinson,
35:Jag som älskar att ströva och försvinna i mängden, en bokstav T i den oändliga textmassan. ~ Tomas Transtr mer,
36:Jag trur inte att jag helt och hållet är lesbisk... och mitt förhållande til männen er oförandrat. ~ Tove Jansson,
37:När sorgen är stor och vill förgöra en manniska så går de döda ur sina gravor för att hjälpa till. ~ Moa Martinson,
38:...Och inte som nu att jag bara är ett enda stort kaos som inte vill någonting och ändå allting. ~ Johanna Nilsson,
39:Den intellektuelle borde inte bli tvingad att förstöra det som han ägnat sitt liv åt att bygga upp. ~ John Williams,
40:Det fattades bara, det fattades bara att jag skulle gå genom livet utan att nånsin ha varit din. ~ Hjalmar S derberg,
41:Ibland gör man allting rätt men det går fel ändå. Hemligheten är att aldrig sluta göra rätt (s. 160). ~ Angie Thomas,
42:Han upptäckte att sorg inte mattas med tiden utan istället var ett labilt sinnestillstånd. ~ Chimamanda Ngozi Adichie,
43:-Menar du att sanningen aldrig får tänkas. Och att det verkliga förhållandet alltid måste förskönas? ~ Harry Martinson,
44:Allt jag begär
är att få stå här avvaktande
och att du ger mig ett tecken
inifrån mig, av dig! ~ Gunnar Ekel f,
45:Mina drömmar om kärleken - des tycktes mig en gång att de voro så nära, så nära att bli verklighet. ~ Hjalmar S derberg,
46:Människorna är oändligt glada om man lämnar dem i den situationen att de inte kan förverkliga sina idéer! ~ Robert Musil,
47:Att komma till Klostret och lära mig läsa var som att få ett stort fönster öppnat mot ljus och värme. ~ Maria Turtschaninoff,
48:På ingenting kan ja tro
utom på Gud
hur kan ja då tro!
Blott att han finns
så som han fattas mig ~ Gunnar Ekel f,
49:Det är typisk för en blygsam människa att godta den bekantskapskrets som tillfälligheten har format. ~ Robert Louis Stevenson,
50:Det var årets varmaste dag och så vackert i Stockholm att det gjorde ont i de känsligare bland stadens själar. ~ Lena Andersson,
51:Här stod tiden stilla. Det är med förändringarna man mäter tidens gång, jag har ingenting att mäta den med. ~ Hjalmar S derberg,
52:Friheten att tänka, att tänka fel och tänka sällan, friheten att själv välja min livsform, att välja mig själv ~ Fran oise Sagan,
53:JAG ÄR I ALLA FALL DIN!"Ådrorna på halsen buktade ut när han skrek och jag mötte hans blick utan att ens blinka. ~ Jamie McGuire,
54:Här stod den stilla, tiden. Det är med förändringar man mäter tidens gång, jag har ingenting att mäta den med. ~ Hjalmar S derberg,
55:Ångra aldrig din godhet, mitt barn. Att vara en god människa när man ser ondskan i ögonen är ett styrkeprov (s. 365). ~ Laini Taylor,
56:En sista sak bara, vännen, så att jag inte missat någonting... /.../ Du vet väl om att du är homosexuell, eller hur? ~ Jonas Gardell,
57:Jag ville inte att min kärlek en dag skulle slockna som en fallande stjärna. Jag ville att den skulle brinna för alltid. ~ Jenny Han,
58:Men naturen har förlänat människan med den lyckliga förmågan att glömma. Annars skulle hon inte stå ut med livet ~ Hjalmar S derberg,
59:Midtveges fram i gonga gjennom livet, eg fann meg att i tjukke svarte skogen, i vilska fór eg langt frå rette vegen. ~ Dante Alighieri,
60:Ni ger oss skärvor av liv istället för livet. Jag vill inte bara smaka på allt utan att någonsin få njuta av en hel måltid. ~ Ally Condie,
61:Angela Merkel att den mångkulturella ideologin misslyckats totalt och varnade för ”invandring som drar ner våra sociala system”. ~ Anonymous,
62:Inte stort dugde han till: han hade mest av allt
lust att sova och äta, och därnäst tyckte han om att ställa till odygd. ~ Selma Lagerl f,
63:Reportern hade funnit sig i den ljusa världen och alltså var det meningslöst att prata med honom. Det fanns inga ord. ~ John Ajvide Lindqvist,
64:Och ren måste den som man älskar vara. Annars kan man inte älska henne. Men att älska en människa är också att göra henne ren. ~ Stig Dagerman,
65:Den själarnas vackra maskerad som vi kallar kärlek... Där gyckelbilderna möts... Och tror att deras värld är upphöjd och skön! ~ P r Lagerkvist,
66:Det som förblir oförändrat för länge förstör sig själv. Skogen är evig därför att den dör och dör och därför lever." (s. 319) ~ Ursula K Le Guin,
67:Du kan inte skriva ett manuskript i huvudet och tvinga dig själv att följa det. Du måste låta dig själv vara, Richard ~ Chimamanda Ngozi Adichie,
68:Hur kladdig och kvävande kärleken än har upplevts hos mottagaren skaver det att mista den, också när denne aldrig velat ha den. ~ Lena Andersson,
69:Jag vet att förändring kostar. Saker händer. Oförutsedda saker. Folk är folk, vad de än är för sort, och rädsla finns överallt. ~ Siri Pettersen,
70:Allt som jag verkligen tänker, så som jag framlagt det i detta arbete, är det både farligt att säga och totalt hopplöst. ~ Aleksandr Solzhenitsyn,
71:Diktaren är en låtsare. / Han låtsas så fullständigt / att han till och med låtsas ha ont / av de smärtor han verkligen känner. ~ Fernando Pessoa,
72:Frances tänkte inte be om ursäkt. Bättre att vara som jag, tänkte hon, än att vara gift. Hellre ungmö än trångsynt tjänstemannafru! ~ Sarah Waters,
73:I yang Den vita hästens berg och yin Den svarta vattnets flod växer ännu en stjälk av äkta sorghum. Du måste offra allt för att finna den. ~ Mo Yan,
74:Alla andra kvinnor "mixar och matchar" och "kompletterar sin basgarderob". Och jag? Min favvotrend är att "mixa de renaste plaggen". ~ Caitlin Moran,
75:Och Benjamin slappnar av i Rasmus famn och vet att han ska överge allt han någonsin levt för och trott på för den här famnens skull. ~ Jonas Gardell,
76:Jag tycker inte om trohet därför att den är vacker, men därför att den är nödvändig. Den som bedrar en människa dödar henne långsamt. ~ Stig Dagerman,
77:Att vara tillsammans med varandra är för oss att samtidigt vara lika fria som i ensamheten och lika glada som i sällskapet (s. 523). ~ Charlotte Bront,
78:Trots att han ler oftare numera är jag fortfarande girig efter det. Ibland sträcker jag fram handen och rör vid hands läppar när han ler. ~ Ally Condie,
79:Jag äter chokladkakor och flyter i timmar omkring i poolen i solskenet, så att kloret i vattnet gör mitt skinn gummiartat som på en säl. ~ Gillian Flynn,
80:Min gissning är att fanatismen i stora delar av den muslimska världen kommer att få ännu fler ursäktare och skönmålare i Sverige än hittills. ~ Anonymous,
81:Fly! ropade muminmamman. Polisen är här!
Hon visste inte vad hennes mumintroll hade gjort men var alldeles säker på att hon gillade det. ~ Tove Jansson,
82:Inte konstigt att farfar fick en hjärtattack i sängen och dog. Antagligen vände han sig om en morgon och tog sig en ordentlig titt på sin fru. ~ Meg Cabot,
83:Nu vet jag att inget han gör kommer att förändra mitt liv. Mitt liv kommer bara att förändras om jag vill att det ska förändras. ~ Chimamanda Ngozi Adichie,
84:Ett bevis på att den katolska kyrkan är en institution utan känsla för humor är att ingen påve kallats för Sixtus igen efter honom, som blev den femte. ~ Anonymous,
85:En människa med en sådan kraft är dömd till olycka. Vilket syfte han än må ha, kan lycka som uppnås genom att döda människor aldrig bli riktig lycka. ~ Tsugumi Ohba,
86:... när alla dagar blir likadana beror det på att man har slutat att se de goda saker som händer i ens liv varje gång solen går över himlen. (sid 33) ~ Paulo Coelho,
87:Det ät sorgligt att hjärta rimmar på smärta, att bröst rimmar på tröst och tröst på höst.
Ty varken smärta eller höst ger tröst åt hjärta eller bröst. ~ Maria Wine,
88:Liv, jag förstår dig inte. Men jag säger inte att det är ditt fel. Jag håller det mera troligt jag är en vanartig son än att du är en ovärdig mor. ~ Hjalmar S derberg,
89:Vi är allesammans fördömda", sa hon, "men somliga av oss har tagit av oss ögonbindlarna och sett att inget finns att se. Det är en slags frälsning. ~ Flannery O Connor,
90:Om man är arg så är man arg, konstaterade lilla My och skalade sin potatis med tänderna. Man ska vara arg ibland, vartenda knytt har rätt att vara ilsket. ~ Tove Jansson,
91:Svårt att vara oviss, rädd och delad,
svårt att känna djupet dra och kalla,
ändå sitta kvar och bara darra -
svårt att vilja stanna och vilja falla. ~ Karin Boye,
92:Trots att vi människor har en massa planer, scheman, idéer och viljor kan döden bara kliva in och sätta definitiv punkt för allt, mitt i meningen. ~ Jason Timbuktu Diakit,
93:Vid ett tillfälle var det ett ungt vårdbiträde som utan att tänka sig för sträckte ut sin hand när hon inte hade skyddshandskarna på och tråkade hans tårar. ~ Jonas Gardell,
94:Morfar hade sagt att varenda människa hade några speciella egenskaper som ingen annan hade. Och om man bara använde dem så kunde man försätta berg. ~ Per Olov Enquist,
95:Russel /.../ antar att planeten har blivit skapad för några minuter sedan, >utrustad< med en mänsklighet som >minns< ett illusoriskt förflutet. ~ Jorge Luis Borges,
96:Vi kunde höra varandras andning. Framåt kvällen kändes det i huset som om vattenståndet i en osynlig flod var så högt att det nått gränsen till översvämning. ~ Takashi Hiraide,
97:Det är nutidsmänniskans tragik att hon har upphört att våga vara rädd. Det är ödesdigert för därmed följer att hon också successivt tvingas sluta med att tänka. ~ Stig Dagerman,
98:Barmhärtighet föder barmhärtighet, på samma sätt som blodsutgjutelse föder blodsutgjutelse Vi kan inte förvänta oss att världen blir bättre än vi gör den (s. 193). ~ Laini Taylor,
99:Hur kan jag säga om din röst är vacker.
Jag vet ju bara, att den genomtränger mig
och kommer mig att darra som ett löv
och trasar sönder mig och spränger mig. ~ Karin Boye,
100:De som menar att det finns sanningar som bör undanhållas folket behöver inte oroa sig: folket läser inte. Det arbetar sex dar i veckan och den sjunde sitter det på krogen. ~ Voltaire,
101:Hur svårt att tro på livet efter detta.
Hur rätt att önska livet efter detta.
Det är att visa glädje vid att leva
och lust att till dess skönhet återvända. ~ Harry Martinson,
102:Du slösar antagligen bort tid på sådant som att äta och sova" sa Barthelme. "Sluta med det, och läs all filosofi och all litteratur." Och konst, tillade han. Och politik. ~ Jenny Offill,
103:Solen böjer rummet runt omkring sig och jorden kretsar inte kring den för att den vore dragen av en gåtfull kraft, utan för att den rör sig rakt fram i ett rum som böjs. ~ Carlo Rovelli,
104:Vi drar båda av oss våra kängor och strumpor och även om det blir lite bättre kan jag svära på att han anstränger sig för att knäcka varje kvist vi stöter på (s. 257). ~ Suzanne Collins,
105:Det är en vacker stad. Men kall som is. Du kan leva ett helt liv här utan att få närkontakt med någon. Allt är planerat för att man ska slippa beröring med varandra. ~ Karl Ove Knausg rd,
106:Något av det viktigaste i all konst: att överlåta en anständig del åt läsaren, betraktaren, den medverkande. Det ska finnas en tom plats vid det dukade bordet. Den är hans. ~ Gunnar Ekel f,
107:Therre willl nno llonggerr bee sso manyy pplleasanntt thinggss too llookk att iff rressponssible ppeoplle ddo nnott ddoo ssomethingg abboutt thee unnppleassanntt oness. ~ Madeleine L Engle,
108:Att leka homosexuella var deras sätt att markera att de inte var det. För att kunna leka att man var bög under en kväll, utan risk att bli hånad, krävdes att man inte var det ~ douard Louis,
109:Eva,Eva",kuttrade han och drog sitt pekfinger genom min hala springa."Titta hur hungrig du är efter mig.Det är ett heltidsjobb att hålla den här söta lilla fittan tillfredsställd. ~ Sylvia Day,
110:Ah, min dotter”, sa han. “Arton år och du har redan blivit anklagad för mord,
hjälpt brottslingar och dödat fler än de flesta beskyddare kommer att göra
under hela sitt liv. ~ Richelle Mead,
111:Enligt min erfarenhet är det dåligt att ragga genom att säga något intelligent. Eller, det kan funka, men det går snabbare om man bara står någonstans och utstrålar enfaldig glädje. ~ Liv Str mquist,
112:Lev dig in i tanken att du finns i universum och att universum finns i dig. Om universum finns, finns du. Om du finns, finns universum. Det finns ingen födelse. Det finns ingen död. ~ Thich Nhat Hanh,
113:Metaforen är ett av tankens väsentligaste verktyg. Den belyser vad som annars skulle ligga helt i mörker. Men denna belysning blir ibland så klar att den bländar istället för avslöjar. ~ Alasdair Gray,
114:Edvard: Du har levat i en konstgjord värld, insnärd i konstgjorda känslor. Jag måste lära dig och dina barn att leva i verkligheten. Det är inte mitt fel att verkeligheten är ett helvete ~ Ingmar Bergman,
115:Men Marco var full av tro på sig själv när vi gick uppför trapporna till mitt rum. (Jag tror det har med mödrar att göra. De får sina söner att känna sig som kungar, hur de än är beskaffade.) ~ Lina Wolff,
116:Staten blev till härskare, det till formen nationella övergick till att bli innehåll och väsen, det socialistiska jagades undan till att bli ett hölje, en fraseologi, ett skal, yttre form. ~ Vasily Grossman,
117:Man väljer inte sitt öde. Och man väljer lika liten sin hustru eller sin älskarinna, eller sina barn. Man får dem, och man har dem, och det händer att man mister dem. Men man väljer inte! ~ Hjalmar S derberg,
118:Varför är du här? För att lära dig vara människa med alla de fel och brister och klantigheter det innebär. Som själ är du redan perfekt. Som människa lär du dig innebörden av att inte vara det. ~ Eva Dillner,
119:Att se bojor på en annan människa och vara glad att de inte är ens egna – sådan var den lycka som stod färgade till buds, de som definierades av hur mycket värre det närsomhelst kunde blir. ~ Colson Whitehead,
120:Benjamin, min son. Du har skrivit igen. Jag har bett dig att inte skriva och jag ber dig ännu en gång. Du måste förstå. Jag älskar dig. Jag hoppas du mår bra. Med jag låtsas att du inte finns. ~ Jonas Gardell,
121:Det var synd att inte mr Brocklehurst också kunde se detta; kanske skulle han då ha insett att vad han än gjorde med bägarens utsida så förblev dess inre hopplöst oåtkomligt för honom (s. 72). ~ Charlotte Bront,
122:Vi känner att även när alla möjliga vetenskapliga frågor har besvarats, så har våra livsproblem inte ens blivit berörda. Då återstår förstås inte heller någon fråga - och just det är svaret. ~ Ludwig Wittgenstein,
123:Flickorna återvände hem och berättade för Minette att det nog var allra bäst om hon försökte glömma honom. Och när hennes tårar började flöda denna gång gjorde de ingenting för att hindra henne. ~ Sheila O Flanagan,
124:Han är en av de största i samtidshistorien. Någon har sagt att han är för stor för sin ö. Castro ser allt i ett mycket långt perspektiv. Han är en encyklopedist och har närmast en renässansfurstes drag. ~ Anonymous,
125:Det är ett faktum som ingen kan bestrida att hon under hela denna långa tid inte en dag vikit från min sida. Om dagarna har hon ständigt varit i mina tankar. Om nätterna har hon varit i mina drömmar. ~ Stig Dagerman,
126:Och jag påpekade att huvudparten av vår tids olyckor har vållats av läsning och skrivning. De kemiska formlerna. Den genetiska koden. Partiprogrammen. Krigsförklaringarna. Myndigheterna. Atombomben. ~ Torgny Lindgren,
127:Allting blir svårt när man vill äga saker, bära dem med sig och ha dem. Jag bara tittar på dem och när jag går min väg har jag dem inne i huvudet och kan ha roligare saker för mig än att bära kappsäckar. ~ Tove Jansson,
128:Kärleken är inte störst eller renast, den blir aldrig en perfekt blandning, bara en oren vätska. Man borde lukta på den innan man smakar. Men risken är att man ändå inte märker att den är giftig. ~ Malin Persson Giolito,
129:I en stad där de flesta fortsätter att leva sina liv som om inget hänt, utan att ens veta vad som pågår, insjuknar unga män, magrar av, tynar bort och dör. Ja, det är som ett krig som utkämpas i fredstid. ~ Jonas Gardell,
130:Vad jag vet är, att av sjuka föräldrar och sjuka lärare fostras ännu sjukare barn, tills det sjuka har blivit norm och det friska en skräckbild. Av ensamma föds ännu ensammare, av rädda ännu räddare (s. 144) ~ Karin Boye,
131:När hösten kommer blir landskapet så stilla att det nästan dånar av stillhet. Och sådana höstdagar kan man höra en och annan ensam fågel skrika i stillheten som om den ropade av sorg över något förlorat. ~ Lars Gustafsson,
132:Och det har till sist börjat gå upp för mig som en aning -: det är kanske icke meningen att man skall förstå livet. Allt detta raseri att förklara och förstå, all denna sanningsjakt är kanske en avväg. ~ Hjalmar S derberg,
133:Det finns en lyckokänsla som kommer sällan men kommer ändå
Det finns detta vårt förnimmandes vittnesbörd
och detta att vara till.
Flyktigt är allt medvetande
men flyktigt är inte fåfängligt. ~ Gunnar Ekel f,
134:Fanns det en särskild avdelning i himlen för självmördare? Hon kunde hänga med Karin Boye. De kunde sitta och sucka över varsin kopp kaffe, rörande eniga om att det gjorde förbannat ont när knoppar brast. ~ Johanna Nilsson,
135:Jag tänker göra vadhelst världen säger åt mig att göra. Jag tänker låtsas som om jag befann mig i en jäkla Bob Dylan-låt och driva med vinden. Jag tänker låtsas som om framtiden står vidöppen och allt kan hända. ~ Nicola Yoon,
136:Döden gör livet meningslöst för att allt vi någonsin har strävat efter upphör med den, och den gör livet meningsfullt för att dess närvaro gör det lilla vi har av det omistligt, gör varje ögonblick dyrbart. ~ Karl Ove Knausg rd,
137:Han reste sig, lämnade toaletten. Lät blodfläcken på golvet vara. Låt någon se den, låt någon undra. Tro att någon blivit dödad här, eftersom någon hade blivit dödad här. För hundrade gången i ordningen. ~ John Ajvide Lindqvist,
138:Vad är det som kommer oss att hela tiden försöka intala oss att de döda föremålen omkring oss har en själ, att ladda dem med betydelser? Kan det vara någonting annat än misstanken att också vi är döda föremål? ~ Lars Gustafsson,
139:Kära vän, alla ljuger på nåt sätt. Det är en förutsättning för att samhället ska hålla ihop. Att vi ljuger lite grann. Man kan se det som en form av hänsyn. Sanningen är på sätt och vis väldigt egoistisk. ~ John Ajvide Lindqvist,
140:Han visste inte heller att Sven egentligen var för begränsad för att ha andra känslorörelser än de grundkänslor som finnas hos alla, hos Per och Pål och hos djuren. Det var en björns råa värme. Där fattades något. ~ Harry Martinson,
141:Det är en kväll för en sång, tänkte Snusmumriken. En ny visa som ska ha en del förväntan i sig och två delar vårmelankoli och resten bara hejdlös förtjusning över att få vandra och vara ensam och trivas med sig själv. ~ Tove Jansson,
142:Jag borde bli politiker. Skaffa mig makt och inflytande och en massa pengar så att jag kan fixa till det här samhället lite. Borde kanske fixa till mig själv först. Synd bara att jag inte vet vad jag ska fixa till. ~ Johanna Nilsson,
143:Jag tror icke att en tänkare behöver söka ensamheten. Den ensamhet, han behöver, för han med sig, som snigeln sitt hus. Mitt i människovimlet följer den honom, ty den är ingen yttre omständighet, men en egenskap. ~ Hjalmar S derberg,
144:Ifall det är någon som inte vet vad pensionerad betyder så är det att man får göra precis vad man har lust till i frid och ro när man har blivit tillräckligt gammal. Åtminstone hade hemulens släktingar förklarat det så. ~ Tove Jansson,
145:När höjdarna ger dig en lort, putsar du upp den och säger "Men Gud, så fin!" Det för att de blir imponerade av ens intellekt, perceptionsförmåga och kapacitet. Om du inte gör det står du bara där med en lort i handen. ~ Stuart MacBride,
146:Hoppet är en parasit på människokroppen, och lever i fullskalig symbios med människohjärtat. Det räcker inte att sätta tvångströja på det och spärra in det i mörka skrymslen. [---] Näringstillförseln måste strypas helt. ~ Lena Andersson,
147:Förr i tiden, när vi bara var två ungar som jagade utanför Tolvan, sa Gale sådana här saker och värre ändå. Men då var det bara ord. Här, omsatta till handling, blir det gärningar som inte går att göra ogjorda (s. 173). ~ Suzanne Collins,
148:Intrigerna var gjorda för dom som skrev dem och inte för åskådarna, tänkte hon. De hade skrivit så länge på sitt verk att händelserna för dem tedde sig självklara. De skrev verket bakifrån medan tittarna såg det framifrån. ~ Lena Andersson,
149:Jag skulle inte be en sjuk man att löpa kapplopp", sa Sparvhök. "Inte heller skulle jag lägga sten på en rygg som redan var för tungt lastad". Det framgick inte tydligt om han tänkte på sig själv eller på världen i stort. ~ Ursula K Le Guin,
150:I ett av templen i Angkor tog en gammal dam i sarong min hand och förde mig till en nisch som badade i ljus, där hon knackade mig på bröstet. Ekot av templets tusenåriga stenar fyllde min bröstkorg och gav mig luft att andas igen. ~ Kim Th y,
151:Men snälla lilla hjärtat, jag är jude, jag firar inte heller jul, men nu pratar vi om att dekorera lägenheten och då är jag helt med. Du kan sätta dig där. Jag heter Paul. Du hette Benjamin. Vanvettigt vackert namn förresten. ~ Jonas Gardell,
152:Again Mrs Which’s voice reverberated through the cave. “Therre willl nno llonggerr bee sso manyy pplleasanntt thinggss too llookk att iff rressponssible ppeoplle ddo nnott ddoo ssomethingg abboutt thee unnppleassanntt oness. ~ Madeleine L Engle,
153:En av lärorna på Tlön går så långt att den förnekar tiden: den tänker sig att nuet är oändligt, att framtiden inte är verklig annat än som en förväntan i nuet, att det förflutna inte är verkligt annat än som ett minne i nuet. ~ Jorge Luis Borges,
154:En vecka senare, under måndagsmorgonen då hon skulle åka till nordöstra England, skedde en minimal rörelse längs den äktenskapliga förkastningssprickan, en rörelse som var nästan lika svår att upptäcka som kontinentalförskjutningen. ~ Ian McEwan,
155:Och han är död,
jag förstår nästan
betydelsen
av dessa ljud: Barnet
är dött.
Jag erkänner
att dessa ord
rymmer en sanning.
Han är död.
Han
är död. Men hans död,

hans död
är inte
död. ~ David Grossman,
156:Använd din nya kunskap med ansvar. Använd den enbart till att göra gott. Det finns många som har försökt det motsatta och som kan vittna om att det alltid slår tillbaka mot dig själv till slut. Plus att du blir en sten i nästa liv. ~ Henrik Fexeus,
157:Av - att vara till; att känna min syn försvagad av ett öga, min hörsel förslöad av ett öra, och min tanke, min luftiga ljusa tanke bunden i fettslyngors labyrinter. Du har ju sett en hjärna... vilka krokvägar, vilka krypvägar... ~ August Strindberg,
158:Det är underligt hur livet fungerar: man vill ha något och man väntar och väntar och det känns som en evighet. Sedan händer det och allt är över och det enda man vill är att krypa tillbaka in i den där stunden innan allt förändrades. ~ Lauren Oliver,
159:Ja, ska du hålla på att torka tårar får du verkligen använda skyddshandskar!" "Men han var ju så lessen!" utbrister den oerfarna förtvivlat. Den äldre systern fnyser. /.../ "Ja, nu vet du i alla fall. Torka aldrig tårar utan handskar. ~ Jonas Gardell,
160:Att han varit rädd för GB-gubben och rabblat Alfonsramsor, att han börjat bygga med pärlor och att allt han ville var att ligga i hennes säng och läsa Bamse. Jag är så liten.
Äntligen förstod han vad det betydde:
Bär mej. ~ John Ajvide Lindqvist,
161:Och du föddes efter det att Kraften försvann? Så du har aldrig känt den? Du har aldrig kunnat forma något?"
Oni sänkte blicken mot stigen medan de gick vidare. "Man behöver inte alltid ha känt något för att veta att man saknar det. ~ Siri Pettersen,
162:Genom att begränsa sin kontext till att bara gälla likasinnade uppnår man normalitet.

Det kan vara livsfarligt, men det kan också vara livsnödvändigt. Varje människa har behov av att åtminstone tillfälligtvis få uppleva sig normal. ~ Jonas Gardell,
163:David satt på golvet med huvudet lutat över badkaret där vattennivån sakta steg. Kanske var det fel av honom att dölja sorgen för Magnus. Men Eva var inte död, han fick inte sörja. Och Eva levde inte, han fick inte hoppas. Ingenting. ~ John Ajvide Lindqvist,
164:Dessutom kunde jag inte glömma vad min syster en gång hade sagt till mig medan hon ammade: ''Att skaffa barn är som att skaffa sig en tatuering i ansiktet. Man måste vara bergsäker på att det är så man vill ha det innan man sätter igång. ~ Elizabeth Gilbert,
165:Det är kanske det mest otroliga med de här första fotografierna, att de förhåller sig till tiden så att bara det mest beständiga syns, och att det mänskliga visar sig som så flyktigt och kortvarigt att det inte sätter avtryck någonstans. ~ Karl Ove Knausg rd,
166:Hennes Bengt var så snäll. Han skulle aldrig svika någon eller ljuga. Älskad av alla. Hon vänder sig om igen och stirrar på kistan där hennes son ligger. Tänker, med en sorg som plötsligt överväldigar henne helt, att hon inte kände honom alls. ~ Jonas Gardell,
167:Det är underligt med kärlek, sa Sophia. Ju mer man älskar den andra dess mindre tycker den andra om en. Det är alldeles riktigt, anmärkte farmorn. Och vad gör man då? Man fortsätter att älska, svarade Sophia hotfullt. Man älskar värre och värre. ~ Tove Jansson,
168:Han har en känslig själ också? Det verkar så. Som att han tar in världen genom för tunn hud. Har svårt att ta lätt på saker och ting. Gräver sig djupt in i tingen och människorna, fast tingen och människorna inte alltid kräver det. Ungefär så. ~ Johanna Nilsson,
169:När jag blev trött på det ena eller det andra gick jag till vedbacken ett tag. Vedbackens idé är alldeles klar; att såga och hugga med gott samvete, att få vara ifred, att det luktar gott och att det för en gångs skull blir vad man har tänkt sig. ~ Tove Jansson,
170:- Vi har förlorat vår far, snart förlorar vi vårt hem och vår bror, viskade hon.
Just då inträffade ytterligare en ledsam händelse, liksom på ödets bud för att visa sanningen i ordspråket som säger att en olycka sällan kommer ensam (s. 412). ~ Charlotte Bront,
171:Att veta mer än som är nödvändigt, det är dårskap... tvivlar vi mer än som är nödvändigt så rycks maskerna av - och våra ansikten lyser spöklika och slappa i festskenet... vi får leta bland maskerna för att se vilka vi var - och gitter inte leta. ~ P r Lagerkvist,
172:... du försöker leva riktigt men jag försöker leva rikt, det är som en äng där jag plockar här och där av hjärtans lust men du går rakt igenom och kommer ut på andra sidan med tomma händer därför att du inte har hittat just den blomman du ville ha. ~ Tove Jansson,
173:Jag vill ta hans hand och trycka den mot mitt hjärta, precis där det värker som mest. Jag vet inte om ett sådant tilltag skulle bota smärtan eller kanske få mitt hjärta att brista helt, men oavsett vilket skulle den ihållande, hungriga väntan vara över. ~ Ally Condie,
174:Hicke hade tagit liknande språng i hela sitt liv, språng undan faror, språng ut i det okända, språng utan skyddsnät. Hicke hade alltid litat på turen och på förvissningen om att världen i grund och botten var vänligt inställd till honom (s. 224, 226). ~ Cressida Cowell,
175:Språk är som vallmoblommor. Allt som krävs är något som rör om i jorden och när något väl gör det, upp kommer orden, klarröda, friska, fladdrande i vinden. Sedan frökapslar som rasslar, ut faller frön. Så finns det ännu mer språk som bara väntar på att gro. ~ Ali Smith,
176:Hur var det möjligt att han, Martin Birck, som ännu inte hade fyllt sexton år och låg i en liten järnsäng i sina föräldrars hem, kunde tänka annorlunda om de högsta och viktigaste tingen än de gamla och erfarna, och att han kunde ha rätt och de orätt? ~ Hjalmar S derberg,
177:Taxin kommer för snabbt och jag inser att jag inte har valt ut några böcker. Tanken på att stiga ombord på ett flygplan utan bok ger mig panik. Rätt bok kan vara ett slags guide, något som sätter tonen för resan eller till och med får den att byta riktning. ~ Patti Smith,
178:Föreställningen att människor i dag "har alla möjligheter" (vilket man framför allt har inbillat ungdomarna) är förstås en illusion, som många tyvärr tror på, med den naturliga följden att man förebrår sig själv när man upplever att man inte räcker till. ~ Svend Brinkmann,
179:Ester tänkte att den nya uppriktigheten kom från en känsla av större närhet. I närhet vill man inte ljuga. Lögnen kräver ett visst mått av avhumanisering, åtminstone i stunden. Lögnen är ett pansar. Att inte ljuga när frestelsen finns är att göra sig naken ~ Lena Andersson,
180:Och nu satt jag här, i slutet av semestern, och var fortfarande oförlovad. Jag hade fått veta att det fanns en ring och att den ringen skulle följa med till Mexiko. Och nu ville jag ha den förbaskade ringen. Jag hade blivit Gollum, men med en aning finare hår. ~ Lindsey Kelk,
181:Svenska Dagbladet var inte bara en ursinnigt antisovjetisk publikation, det var också den tidning den svenska motparten använde mest för att kanalisera sin aktivism; alla dessa ständiga bevislösa historier om Sovjetunionens militära aktiviteter runt Sveriges kust. ~ Jan Guillou,
182:Mumintrollets pappa hade aldrig känt sig så lugn och så absolut nöjd med allting. Det var egentligen skönt att ingenting behöva säga och ingenting förklara, varken för sig själv eller andra. Man bara satt och såg mot horisonten och hörde vågorna klucka under båten. ~ Tove Jansson,
183:De är borta, vi kan inte såra dem längre, men vi släpar på minnet av dem och gör fasansfulla saker i deras namn, som om de vill att vi ska hämnas dem. Jag kan inte tala för alla döda, men jag vet att det inte var vad jag ville att du skulle göra när jag dog (s. 203). ~ Laini Taylor,
184:Even thirty years later, reflecting back on the competition, Jobs cast it as a holy crusade: “IBM was essentially Microsoft at its worst. They were not a force for innovation; they were a force for evil. They were like ATT or Microsoft or Google is.” Unfortunately ~ Walter Isaacson,
185:I samma sekund Benjamin blir varse den nytillkomne hejdar han sig i steget, är för ett ögonblick alldeles stilla, och han vet att det är hit, till detta ögonblick, till detta möte, till denne man, som hela hans rörelse har syftat. Det är hit han hela tiden har gått. ~ Jonas Gardell,
186:Mitt problem är att jag vill röka cigarren själv och att någon annan ska tända den åt mig. Jag vill blåsa ut röken. Som en vulkan. Som ett monster. Jag vill att det ska ryka om mig. Jag vill inte vara flickan vars jobb det är att jämra sig me gäll röst på begravningar. ~ Deborah Levy,
187:Du är energi och energi kan inte skapas eller förstöras. Energi ändrar bara form. Och det betyder Du! Den sanna essensen av det som är Du, den rena energin som är Du, har alltid funnits och kommer alltid att finnas. Du kan inte sluta med att vara [...] Du är evig energi. ~ Rhonda Byrne,
188:Arvid reste sig för att gå. —Nej, sitt! –sitt!, sitt!—. Om någon hund varit närvarande, skulle han genast suttit.” // “Arvid se levantó para irse. —¡No, siéntate! –¡siéntate!, ¡siéntate!—. Si hubiera habido algún perro presente, éste se hubiera sentado de inmediato”. ~ August Strindberg,
189:en egendomlig insikt grep mig, en insikt om existensen som en hemlig smärta, en plåga inombords som omöjligt kunde blottas för andra, som ville att du skulle ägna dig åt dem, omedvetna om vad som rör sig inom dig, likt sjöjungfrun i sagan som går på knivar ingen annan kan se. ~ Rachel Cusk,
190:Men han ville ogärna vara orsaken till att någon dog. Det här var inte Tolkien - de var inga orker, troll, jättespindlar eller andra onda varelser som det stod en fritt att begå massmord på utan besvärliga komplikationer. Orker hade inte fru och barn pch en bakgrundshistoria. ~ Lev Grossman,
191:Patchs blick gled långsamt över mig och blev kolsvart. "Det blir inte lätt för mig att skicka iväg dig med Scott i den där klänningen. Bara så du vet - om klänningen inte sitter ordentligt på plats när du kommer hem tänker jag leta upp Scott, och då blir det inte vackert. ~ Becca Fitzpatrick,
192:Innan man förstår vart känslan ska leda talar man med alla och envar om den älskade. Plötsligt upphör det. Då är isen redan tunn och hal. Man inser att varje ord riskerar att avslöja förälskelsen. Att låtsas oberörd är lika svårt som att spela normal, och i grunden samma sak. ~ Lena Andersson,
193:Detta dyrbara föremål placerades nu i mitt knä, och jag uppmanades vänligt att äta det runda läckra bakverket som låg där. Förgäves! Ty i likhet med det mesta som vi längtat efter många gånger men länge har förvägrats kom detta för sent. Jag kunde inte äta kakan... (s. 21-22). ~ Charlotte Bront,
194:Hon hade fått Gamecuben av Elvy på sin femtonde födelsedag. Det hade varit hetsiga diskussioner med Margareta, som hävdade att tevespelen gjorde att ungdomarna avskärmade sig från omvärlden, stängde av. Elvy trodde att hon hade rätt, och det var just därför hon köpt spelet. ~ John Ajvide Lindqvist,
195:Kvinnor i din närhet tvingas bli väldigt uppmärksamma på de atmosfäriska störningar som aviserar dina manövrer. Du tror inte att det märks hur du slirar och girar. Sluta bedra din fru eller skilj dig från henne, det är mitt tips för att slippa drabbas av "kvinnornas" sjätte sinne. ~ Lena Andersson,
196:De invandrare som jag arbetar med idag är på de flesta sätt annorlunda än när jag först kom hit. Över 80 procent anser att Sverige inte är ett land som man ska arbeta med utan emot. De säger till mig ”Du måste välja sida”. Det gäller alla kategorier, oavsett kön, etnicitet eller religion. ~ Anonymous,
197:För att ta livet av en människa behöver man ju inte sikta med Buck Jones revolver och göra pangpang med den. Det var inte så jag menade. Utan man kan också döda en människa i sitt hjärta. Man gör så att man slutar att tycka om den människan. Och en vacker dag är den människan död. ~ Jos Mauro de Vasconcelos,
198:Ute strålade morgonsolen på de branta stränderna hinsides Mjösen, så att alla vissnade lövdungar stodo som guldstänk i de mörkblå skogarna. Sjön gick hög med små dansande vita skumtottar på alla vågor. Det blåste kallt och friskt, så att de brokiga bladen ströddes över den rimfrosthöljda marken. ~ Anonymous,
199:Livet är inrättat för de gamla, därför är det en olycka att vara ung. Det är inrättat för de tanklösa och slöa, för dem som ta falskt för äkta eller till och med föredrar det falska, därför är det en sjukdom att tänka och känna, en barnsjukdom som man måste gå igenom innan man blir man... ~ Hjalmar S derberg,
200:Och att de sedan, efter allt världen hade lärt dem, inte kände igen bojorna när de fästes vid deras händer och fötter. South Carolinas bojor var av ett nytt slag – nycklarna och tillhållarna präglades av lokala syften – men fungerade ändå som bojor. De hade inta alls kommit särskilt långt. ~ Colson Whitehead,
201:Det där med adressen var mest på skoj. Jag hänvisade till Harry Potter, märkte ni det? Jag har nämligen förstått att vi författare gärna bör visa att vi har läst vad andra författare skriver, och att det görs genom att vi skriver något som anknyter till den andras bok. Intertextualitet kallas det. ~ Anonymous,
202:Så är nu vår själ ett rhizom. Vi förnyas, vi går vidare, samtidigt dör vi, men det gör inte ont. Inte så mycket ont, en obestämd molande värk; det första som förtvinat är känselnerverna och själva förruttnelsen känner vi icke. Vi glömmer att vi glömt; om vi mindes vår glömska skulle vi gråta. ~ Willy Kyrklund,
203:Jag vill lära mig att skilja minnet
från smärtan. Eller åtminstone delvis,
så mycket det är möjligt, för att allt som varit
inte ska vara till den grad indränkt i smärta.
Då ska jag kunna komma ihåg dig mer,
du förstår: jag ska inte frukta varje gång
minnets brinnande smärta. ~ David Grossman,
204:Det hade jag emot Människosonen. Man ville ju inte säga det rakt ut, men man kunde inte riktigt lita på honom. Han hade liksom för många att ta hand om. Man hade hela tiden en känsla av att när det var som värst, då var det någon annan som kanske hade det värre. Och då blev man ju efterlämnad. ~ Per Olov Enquist,
205:Det var kejsarinnans far som hade stiftat en lag, att föremål, djur och människor med magiska egenskaper var skyldiga att rapporteras. För det var ju inte lätt att regera i en värld där ett guldträd kunde göra en tiggare till kung och talande djur viskade rebelliska visdomsord till skogsarbetarna. ~ Cornelia Funke,
206:Men jag, jag såg henne egentligen först nu. Nu först såg jag, att det stod en kvinna i mitt rum, en kvinna med hjärtat överfullt av lust och elände, en ung kvinnoblomma med doft av kärlek omkring sig och med blygselrodnad över att doften var så mäktig och stark.

Jag kände att jag bleknade. ~ Hjalmar S derberg,
207:Den vilseledde vandraren kan ju trösta sig med att omgivningen ständigt förändras, och med varje förändring föds det ett hopp om att finna en utväg. Den som går vilse i sig själv har inte ett så stort territorium att röra sig på. Han märker snart att han befinner sig i ett kretslopp som han inte kan komma ur. ~ Anonymous,
208:Alla är inte sanna nog för att höra sanningen, det är det sorgliga. Den kunde vara en bro mellan människa och människa - så länge den är frivillig, ja - så länge den ges som en gåva och tas emot som en gåva. Är det inte underligt att allting mister sitt värde så fort det upphör att vara en gåva - till och med sanningen? ~ Karin Boye,
209:Chatta.” Låter det som en värdig kommunikationsform för människor? En schimpans kan chatta, men en människa. För att inte tala om ordet ”twitter” – vilket låter som något som tjejer gör på toaletter, men som för den skull inte bör nå ut till offentligheten. Och ”blogg” – vad låter det som? Ska man ge sådant offentlighet? ~ Anonymous,
210:Pjäsen handlade, sa Konungen till mig, om att ondskan funnes i så hög grad hos dessa människor vid hovet att de liknade apor eller djävlar; de gladde sig åt andras olyckor och sörjde över deras framgångar, detta vore det som druidernas tid kallades Kannibalism, Anthropophagie. Därför befunno vi oss bland Kannibaler. ~ Per Olov Enquist,
211:Så mycket vi måste lita på för att kunna leva vår dagliga dag utan att sjunka genom jorden!
Lita på snömassorna som klamrar sig fast vid bergssluttningen ovanför byn. Lita på tysthetslöftena och samförståndsleendet, lita på att olyckstelegrammen inte gäller oss och att det plötsliga yxhugget inifrån inte kommer. ~ Tomas Transtr mer,
212:— Vad vill han då ha hjälp med om man får fråga? sa Allan. Det är väl bara två saker jag kan bättre än de flesta. Den ena är att göra brännvin av getmjölk och den andra att skruva ihop en atombomb.

— Det är just det vi är intresserade av, sa mannen.

— Getmjölken?

— Nej, sa mannen. Inte getmjölken. ~ Jonas Jonasson,
213:Det var inte för att jag var olydig och självrådig och oförnöjd. Det kommer far och mor ihåg? Jag for inte därför. Men jag ville inte göra flera likkistor. Jag ville inte stå och plocka ut bräder till kistor åt mina ungar som ätit ihjäl sig av hunger - kommer I ihåg? Inte någon likkista mer! Därför utflyttade jag! ~ Vilhelm Moberg,
214:Jag har saknat dig, min ängel. Det gick inte en enda dag utan att jag saknade dig i mitt liv. Det plågade mig så mycket att jag började tro att Hank hade brutit löftet och dödat dig. Jag såg ditt spöke överallt. Jag kunde inte glömma dig, och jag ville inte. Du hemsökte mig, men det var bättre än att förlora dig helt. ~ Becca Fitzpatrick,
215:Det är en sak att stiga i land på en ny kontinent under pompa och ståt, från ett stort och tungt beväpnat fartyg, med gåvor och bytesvaror och god mat. Att däremot anlända mer eller mindre naken, obeväpnad, försvarslös och utan minsta gåva, är en helt annan sak, nåt som alla stackars flyktingar genom historien kan intyga. ~ Cressida Cowell,
216:...jag vet på förhand att dagen är tillspillogiven. Jag kommer inte att göra någonting bra förrän kanske natten faller på. Det beror på solen; den kastar ett svagt guldskimmer över den smutsvita rök som hänger i luften över järnvägen, den silar in i mitt rum, blond och blek och ritar på bordet fyra matta, falska reflexer. ~ Jean Paul Sartre,
217:Oh, why must you make me look at unpleasant things when there are so many delightful ones to see?” Again Mrs Which’s voice reverberated through the cave. “Therre willl nno llonggerr bee sso many y pplleasanntt thinggss tto llookk att iff rressponssible ppeoplle ddo nnott ddo ssomethingg abboutt thee unnppleassanntt oness. ~ Madeleine L Engle,
218:Som så ofta när jag var i den åldern undrade jag vem jag var, och vad det egentligen var som tittade på ansiktet i spegeln. Om ansiktet jag tittade på inte var jag, och det visste jag att det inte var eftersom jag förblev mig själv vad som än hände med mitt ansikte, vad var det i så fall som var jag? Och vad var det som tittade? ~ Neil Gaiman,
219:Första gången jag såg dig, vid Guvernören, hade jag inte varit och sett på fåglarna vid gränsen på många år. Men det var dem du påminde mig om. Du hoppade upp och du skrek något, och ditt hår höll på att lossna ur hästsvansen, och du var så snabb..." Han skakar på huvudet. "Som en blixt, och sedan var du borta. Precis som en fågel. ~ Lauren Oliver,
220:Vad hon hade börjat lära sig var hur tungt det kan kännas att bli fri. Friheten är en mäktig börda som ens själ måste bära på. Det är inte så lätt. Det är ingen gåva man får, det är ett val man gör, och det kan vara ett svårt val. Vägen går uppåt mot ljuset men den tungt lastade resenären kanske aldrig når fram till vägens slut. ~ Ursula K Le Guin,
221:Vi brukade prata så när vi var unga, Sten och jag. Om döden som något som man skulle hantera som en part i en duell. Även om utgången var given kunde man trötta ut döden så att den bara hade krafter nog att utdela ett sista hugg. Det var så vi bestämde att döden skulle bli för oss båda, nåt man skulle klara av så "att det gick bra". ~ Henning Mankell,
222:Nu för tiden [...] ser jag de där skyltarna där det står privat, tillträde förbjudet, detta område är kameraövervakat och inser att jag skulle vara ganska nöjd med att bara vara en bit mossa i solen och regnet och åren som går, nöjd med att vara inget mer än mossan som slår rot på ytan till de där skyltarna och sprida mitt gröna över orden. ~ Ali Smith,
223:Somliga värdersätter inte sann och äkta känsla, men här har vi nu två olika naturer som just avsaknaden av denna hade gjort sådana de var - den ena olidligt kärv, den andra ömkligt fadd. Känsla utan förnuft är en mycket vattnig dryck, men förnuft som inte mildras med känsla är alltför beskt och torrt att svälja för en människa (s. 271). ~ Charlotte Bront,
224:Många människor är födda i brist och få i överflod. De förra avundas de senare och de senare vill inte byta.

Men det finns också människor som är födda till brist, som alltid kommer att ha en känsla av att någonting väsentligt fattas och ett begär att göra sig av med allt det oväsentliga för att lättare kunna ta reda på dette något. ~ Gunnar Ekel f,
225:Jag älskar män på samma sätt och har ingen önskan att göra dem till mina. Därför är jag bara en i mängden för dem, jag fyller ingen funktion, jag finns inte. Jag har inget behov av att ha dem hos mig eftersom jag inte saknar människor som är någon annanstans. De byts alltid ut eller är utbytbara. Och gäller det inte dem, så gäller det mina känslor. ~ Kim Th y,
226:Tanken är en syra som fräter. Du tänker i början, att den blott skall fräta på det som är murket och sjukt och som skall bort. Men tanken tänker inte så: den fräter blint. Den börjar med det rov som du helst och gladast kastar åt honom, men du skall inte tro att det mättar honom. Han slutar inte förrän han gnagt sönder det sista du har kärt. ~ Hjalmar S derberg,
227:Är du säker på att du blir lycklig av att vara som alla andra?" En tyst viskning; hans andedräkt mot mitt öra och min hals, hans mun som nuddar min hud. Och då tänker jag att jag kanske redan är död. Kanske bet hunden mig och jag blev slagen i huvudet och allt det här är bara en dröm - resten av världen har försvunnit. Bara han. Bara jag. Bara vi. ~ Lauren Oliver,
228:Behöver man vara rädd för den man har älskat? För jag älskade henne. Jag älskade henne verkligen. Det är sant. Men jag är ju inte rädd. Jag bara saknar henne. Först gjorde jag det inte. Ty inte saknar man det som inte finns. Nu vet jag att hon finns. Hon finns ini mig. Därför att hon älskade mig, finns hon ini mig. Därför skall jag låta henne stanna. ~ Stig Dagerman,
229:Han betalar och går iväg och jag kommer antagligen aldrig att se honom igen. Det gör mig rädd. Det borde finnas en lag som förbjuder människor att vara så flyktiga för varandra. Jag går hem vid sextiden. Jag är trött. Särskilt på människor. Jag skulle vilja leva ett tag på jorden helt för mig själv. Bara för att se om allt skulle kännas lättare då. ~ Johanna Nilsson,
230:- Din hjärna har skrumpnat av energi- och fettbrist, sa John. Jag sa från början åt dig att vishet är att veta när man ska sluta gå i tangentens riktning. Vid en viss punkt blir det godas riktning ond. Det gäller att veta var, och stanna. Men det kräver självständighet och att man inte är rädd för att kallas avfälling, ideologiskt svag och medlöpare. ~ Lena Andersson,
231:Hon tvättade varje fönster och ordnade bokhyllan, inte efter författare denhär gången utan alfabetiskt. När det var färdigt kom hon att tänka på ett bättre och personligare system och började ordna böckerna efter sig själv, de hon tyckte mest om på översta hyllan och de värsta längst ner. Hon upptäckte förvånad att det inte fanns en enda hon tyckte om. ~ Tove Jansson,
232:Dunkelt är vårt liv. Stor vår medfödda besvikelse – vilken gör att så många sagor överhuvud blomma i Skandinaviens skogar – dystert kolnar vårt hjärtas hungereld. Många bli kolvaktare vid sitt eget hjärtas mila; lägga i fördrömmelsens krymplingsskap örat till och höra hur det susande förbrinner. Det finns ett sagans djupa elände likaväl som ett vakans. ~ Harry Martinson,
233:Alexander: Ingen jävel har en tanke i huvet.
Oscar: Du måste vare rädd om mänskor, Alexander.
Alexander: Idiotar. Nästan allihop.
Oscar: Så småningom kommer du att förstå -
Alexander: Jag tror inte på det där snacket. “Så småningom kommer du att förstå.” Vilket förbannat så småningom? Jag ser klart. Mänskor är löjliga och jag tyckar illa om dem. ~ Ingmar Bergman,
234:Alexander: Ingen jävel har en tanke i huvet.
Oscar: Du måste vare rädd om mänskor, Alexander.
Alexander: Idiotar. Nästsn allihop.
Oscar: Så småningom kommer du att förstå -
Alexander: Jag tror inte på det där snacket. “Så småningom kommer du att förstå.” Vilket förbannat så småningom? Jag ser klart. Mänskor är löjliga och jag tyckar illa om dem. ~ Ingmar Bergman,
235:Det är natt och jag sover inte. Jag tänker på hud. En mans hud. Mot min. Får inte tänka så. Får inte längta. Längtan är grym. Längtan är reklam som inte håller vad den lovar. Relationer betyder arbete. Man måste kompromissa. Jag vill varken arbeta eller kompromissa. Jag vill leva. Vara vild, fri, galen. Utan löften som kommer att gå sönder. Som snärjer mig. ~ Johanna Nilsson,
236:Att aldrig låta framgången dölja sin tomhet, insatsen sin intighet, arbetslivet sin ödslighet, och så att bevara sporren att nå vidare – den smärta i själen som driver oss själva. Se dig inte om. Och dröm ej om framtiden: den skall ej återskänka dig det förgångna eller tillfredsställa andra lyckodrömmar. Din plikt och din belöning – ditt öde – är HÄR och NU. ~ Dag Hammarskj ld,
237:Om man säger till henne att hon är vacker tycker hon att man är snäll, men hon tror en inte. Hon vet att skönhet finns i betraktarens ögon...Men det finns ett bättre sätt. Man visar henne att hon är vacker... plötsligt förändras den historia hon berättar för sig själv, inne i huvudet. Hon förvandlas. Hon är inte sedd som vacker. Hon är vacker och sedd". (s. 384) ~ Patrick Rothfuss,
238:Jag stannade några sekunder framför tidningsstället och funderade på om jag skulle köpa båda kvällstidningarna, som det heter här, alltså de två största lösnummertidningarna. Att bläddra i dem var som att hälla ut en soppåse över huvudet. Jag gjorde det någon gång då och då, när det kändes som om lite sopor där uppe varken gjorde från eller till. Men inte idag. ~ Karl Ove Knausg rd,
239:Min tunga hade alltid varit ett smidigt och pålitligt verktyg, men nu vägrade den att göra tjänst mer. Alldeles som jag nyss hade hade lyssnat för första gången i mitt liv, visste jag, att om jag nu vill tala, måste det vara på ett nytt sätt, som jag ännu inte var mogen för. De lager av mig själv, som nu skulle komma till tals, hade väl aldrig förr format några ord (s. 138). ~ Karin Boye,
240:Ändå jämrade sig minnet och sade: Riv inte, det är mina hus. Ni får inte slakta Klara! Varför inte, frågade då förnuftet, och minnet svarade: Därför att det är i denna del av världen som du har upplevt de klarvaknaste och mest spännande timmarna i ditt liv. Därför att alla dessa Klaras hus varit kulisser åt dina drömmar, bakgrunder till dina vandringar, vittnen till dina konspirationer. ~ Stig Dagerman,
241:De har ljugit om allt - om stängslet, om de ogiltigas existens och dessutom om en miljon andra saker. De har sagt att razziorna görs för vår egen säkerhets skull. De har sagt att kontrollanternas enda intresse är att bevara lugn och ordning. De har sagt att kärlek är en sjukdom. De har sagt att man dör av den till slut. För allra första gången inser jag att också det måste vara en lögn. ~ Lauren Oliver,
242:Varför måste man skriva? För att ställa sig vid sidan om, som i en kokong, försjunken i ensamhet, på trots mot andras behov. Virginia Woolf hade sitt rum. Proust sina stängda fönsterluckor. Marguerite Duras sitt tysta hus. Dylan Thomas sin enkla bod. Alla var de ute efter en tomhet att fylla med ord. Orden som ska tränga in i orörda marker, uppdaga oinmutade associationer, ge uttryck åt oändligheten. ~ Patti Smith,
243:för dem, men de ville inte riskera att Snape skulle få höra vad de hade för sig. Harry väntade utanför i korridoren för att se om de båda andra hade hittat någonting, men han hade inget större hopp. De hade faktiskt letat i hela fjorton dagar, men eftersom de bara hade enstaka korta tillfällen mellan lektionerna var det inte förvånande att de inte hade hittat någonting. Vad de verkligen behövde var en ~ J K Rowling,
244:Som barn tänkte jag mig alltid själen som en liten fågel. I en illustrerad världshistoria som min far hade såg också att egypterna avbildade den som en fågel. Men en fågel flyger inte högre än luften räcker, och den räcker inte långt. Den hör till jorden den också. I skolan hade vi en lärare i naturkunnighet som förklarade för oss att ingenting av det som finns på jorden kan komma bort ifrån den. ~ Hjalmar S derberg,
245:Men ingenting av detta får, tycker jag, hindra Davis’ anhängare från att fortsätta, väl medvetna om att detta bara är början. Om det blir mer än en början, det kan vi inte veta och det får inte göra oss nånting. Inte heller får vi tycka att det hela för den skull är meningslöst, för det är aldrig meningslöst att föredra det omöjliga framför det möjliga. Det enda meningslösa är att acceptera det möjliga. ~ Stig Dagerman,
246:Med människor i en liten båt sker något sällsamt. Vad de upplever är att de känner sig ensamma. Vad de känner är att de är ensamma tillsammans, tillsammans med de andra i båten. Därför uppstår mellan människor i små båtar en tillfällig tillgivenhet. Man har ju bara varandra och djupa vatten är skrämmande och små båtar är mycket bräckliga. Var och en blir den andres livboj. Är inte du rädd så inte är jag det. ~ Stig Dagerman,
247:Det tog tre månader genom Europa och på vägen fick han möta fler negrer än han någonsin kunnat drömma om. Men redan efter den första hade han tappat intresset. Det visade sig ju inte vara någon annan skillnad än just färgen på huden, förutom att de pratade konstigt språk allihop, men det gjorde ju vitingarna också, från Småland och söderut. Den där Lundborg måste ha blivit skrämd av en neger som barn, trodde Allan. ~ Jonas Jonasson,
248:Christian får tillfälle att visa Ana vem som bestämmer, så att säga, i en väldigt dramatisk scen där han hugger tag i hennes handleder och leder in henne i sitt sovrum för att vederbörligen deflorera henne. Perversionerna kan vänta, men det kan inte hennes vagina. När Christian bär iväg med Ana säger han: "Vi ska omedelbart åtgärda situationen", vilket definitivt är vad varje kvinna vill höra när hon har sex för första gången. ~ Roxane Gay,
249:Hur nå gemenskap?
Fly den övre och yttre vägen :
Det som är boskap i andra är boskap också i dig.
Gå den undre och inre vägen :
Det som är botten i dig är botten också i andra.
Svårt att vänja sig vid sig själv.
Svårt att vänja sig av med sig själv.
Den som gör det skall ändå aldrig bli övergiven.
Den som gör det skall ändå alltid förbli solidarisk.
Det opraktiska är det enda praktiska
i längden. ~ Gunnar Ekel f,
250:Jag tror mycket på att kompromissa. Jag vet att ordet kompromiss har ett förfärligt rykte i ideologiska kretsar i Europa. Kompromissen stinker, kompromissen är ohederlig.
Så är det inte i min värld. I min värld är kompromiss synonymt med ordet liv. Och där det finns liv finns det kompromisser. Motsatsen till kompromiss är inte integritet, inte idealism, inte målmedvetenhet eller hängivenhet. Motsatsen till kompromiss är fanatism och död. ~ Amos Oz,
251:KUNGEN Nå, Hamlet, var är Polonius?
HAMLET På supé.
KUNGEN På supé? Var då?
HAMLET Inte där han spisar utan där han spisas. En hel konselj av intrigerande maskar håller på med honom. Masken är den som vinner till slut. Vi göder alla andra kreatur för att göda oss själva, och vi göder oss själva för maskarna. En fet kung och en mager tiggare är bara variationer på menyn - två rätter på samma bord. Det är slutet på visan. ~ William Shakespeare,
252:Det var nästan som att upptäcka en författare man inte läst, fast man stöter i och för sig hela tiden på författare som man inte har läst medan det är mycket sällsynt, åtminstone i vuxen ålder, att man plötsligt hittar en stor popartist som har gett ut massor av bra skivor. Oftast är det fördomar snarare än okunnighet som gör att man missar stora artister, och fördomar är svåra att göra sig av med (det är ju så roligt att få dem bekräftade). ~ Nick Hornby,
253:Kulan var alltid sval. Den blåa färgen var djupare och klarare än havet och målade om hela världen så att den blev kylig och avlägsen och främmande. I världens centrum såg han sig själv, sin egen stora nos, och runt omkring den speglade ett förvandlat och drömlikt landskap. Den blåa marken var långt nere och djupt in och därinne i det onåbara började pappan leta efter sin familj De kom alltid, bara han väntade. Glaskulan speglade dem alltid. ~ Tove Jansson,
254:– Vad kunna vi lära av en sådan händelse, fortfar Stav och letar i västen efter tuggtobak. Han får upp en bit som han skickligt smyger in i munnen.
– Jo, att det mesta av vårt dagliga liv går efter vanelagar.
Stav rättar sin pincené och ser vänligt på barnen.
– Av vikt är därför att man tillför nya, goda vanor till vanans värld. Då kommer det goda att gå liksom av sig själv. Det blir helt simpelt en ny natur. Vanan är halva naturen. ~ Harry Martinson,
255:Vi kastade oss in i vårt arbete och blev besatta av tanken på att dra upp ett ogräs till. Vi lade undan våra speglar. Vi slutade kamma håret. Vi struntade i smink. [...] Vi glömde bort Buddha, Vi glömde bort Gud. Vi utvecklade en köld inom oss som ännu inte har tinat upp. [...] Vi slutade skriva hem till våra mödrar. Vi gick ner i vikt och blev magra. Vi slutade blöda. Vi slutade drömma. Vi slutade längta. Vi bara arbetade, det var allt (s. 52-53). ~ Julie Otsuka,
256:«Jeg hadde vel tenkt å stikke opp dit aleine,» sa Harry. «Og la meg som er så morkeredd, vara att her?» «Du fikk med deg det jeg sa om lasersikte?» Harry satte en pekefinger mot pannen. «Jeg er fortsatt brennmerka etter Smestaddammen. Dette er mitt prosjekt, og du er på pappaperm.» «Du har sett sånne diskusjoner på film når dama maser på helten om å få bli med på noe farlig?» «Ja …» «Je pleier å spole forbi det fordi je veit hvem som vinner. Skal vi gå?» ~ Jo Nesb,
257:De chefer som deltog i SVT Debatt är representativa såtillvida att de tillhör en grupp som inte delar vanliga medborgares arbetsvillkor, utan lever i en värld med likasinnade. Den surrealistiska känslan inför deras okunskap och förnekande, i kombination med deras ovilja att reflektera självkritiskt, förstärktes dagen efter programmet. Då berättade en välrenommerad journalist för oss att han av sin chef blivit förbjuden att nämna våra namn i sina artiklar! ~ Anonymous,
258:Vi har gått mot allt strängare övervakning - och den har inte gjort oss säkrare, som vi hoppades, utan ängsligare. Med vår skräck växer också impulsen att så omkring oss. Är det inte så: då ett vilt djur känner sig hotat och inte ser någon utväg att fly, går den till anfall. Då skräcken smyger sig över oss, finns det inget annat att göra än att hugga först. Det är svårt, när vi inte ens vet vartåt vi ska hugga... Men bättre förekomma en förekommas ( s. 105) ~ Karin Boye,
259:Ändå bar Helen Burns just då armbindeln som utpekar "den slarviga". En knappt timme tidigare hade jag hört hur miss Scatcherd dömde henne till middag på vatten och bröd följande dag, därför att hon hade råkat göra en bläckplump i texten hon skrev. Sådan är den ofullkomliga mänskliga naturen! Sådana fläckar finns på ytan också hos den klaraste planet, och ögon som miss Scatcherds ser bara dess små brister och är blind för himlakroppens fulla glans (s. 76). ~ Charlotte Bront,
260:The methods that will most effectively minimize the ability of intruders to compromise information security are comprehensive user training and education. Enacting policies and procedures simply won't suffice. Even with oversight the policies and procedures may not be effective: my access to Motorola, Nokia, ATT, Sun depended upon the willingness of people to bypass policies and procedures that were in place for years before I compromised them successfully. ~ Kevin Mitnick,
261:Ett förebud om kommande medlöperi fick vi bevittna den 26 oktober 1993 i ett TV 2-program om islam och demokrati (”Dokument utifrån”). I samtalet efter en amerikansk dokumentärfilm om islamsk fundamentalism lyckades tre svenska kvinnor förneka eller förringa nästan alla hot och risker. Inga Brandell menade att den oro för islamsk fundamentalism, som speglades i filmen, är ”missvisande och förrädisk”; den är en ”amerikansk problematik som vi borde kunna avfärda”. ~ Anonymous,
262:The methods that will most effectively minimize the ability of intruders to compromise information security are comprehensive user training and education. Enacting policies and procedures simply won't suffice. Even with oversight the policies and procedures may not be effective: my access to Motorola, Nokia, ATT, Sun depended upon the willingness of people to bypass policies and procedures that were in place for years before I compromised them successfully ~ Kevin D Mitnick,
263:Det är belagt att svenskarna inte är ett rasistiskt folk, utan tolerant och välkomnande. Är detta en källa till stolthet? Nix. I stället de malande, självgisslande litaniorna om hur vårt samhälle är inpyrt med rasism. Genusfeminism, antirasism – parollerna skiftar, men därinunder ligger en djupare anfäktelse: Rättrogenheten. Sverige är varken en oskyldig ankdamm eller en naiv hönsgård, utan ett rättrogenhetens tempel, där man i namn av höga ting mobbar oliktänkande.[132] ~ Anonymous,
264:Snusmummriken stannade i mossan och en liten olust flög över honom. Mumintrollet som väntade och längtade så förskräckligt. Som satt därhemma och väntade och beundrade och sa, naturligtvis ska du vara fri. Så klart att du ska ge dig iväg. Om jag förstår att du måste få vara ensam ibland.
Och samtidigt var mumintrollets ögon svarta av besvikelse och hjälplös längtan.
Oj, oj sa Snusmumriken och fortsatte att gå. Oj, oj, oj. Han har så mycket känslor, detdär trollet. ~ Tove Jansson,
265:Sverige har inte haft krig på egen mark sedan sextonhundratalet och hur ofta tänkte jag inte den tanken att någon borde invadera Sverige, bomba husen, plundra hela landet, skjuta männen, våldta kvinnorna, och sedan låta något avlägset land, som Chile eller Bolivia, välkomna flyktingarna därifrån med sin stora gästfrihet och säga till dem att de älskar allt skandinaviskt och sedan fösa ihop dem i ett getto utanför någon storstad där. Bara för att få höra vad de skulle säga. ~ Karl Ove Knausg rd,
266:Vårvisa
I vårtid, i groddtid,
då brister frönas skal,
och råg blir råg och tall blir tall
i frihet utan val.

En ilning av vällust
går genom själ och kropp --
att jag är jag, nödvändigt jag --
en brodd, som hittat opp,

ett vårskott, vars växtkraft
jag knappast anar än --
men stammens sav med bitter smak
med lust jag känner den.

Så bort, all min feghet!
Jag hör min framtid till.
Jag tar mig rätt att växa nu
som rotens krafter vill. ~ Karin Boye,
267:Det är vinter igen; himlen är grå och ljuset kommer nerifrån, från markens vita snö. Ensamheten står bra i ton med naturens skendöd, men ibland blir det för tungt. Jag längtar efter människor, men jag har i ensamheten blivit så ömtålig som om min själ vore hudlös, och jag är så bortskämd med att få styra mina tankar och känslor att jag knappt kan uthärda beröringen med en annan person; ja varje främmande som nalkas mig verkar kvävande genom sin andliga atmosfär vilken liksom tränger in på min. ~ August Strindberg,
268:Vid sidan av varje individs anspråk på att hävda sig som subjekt, vilket är ett etiskt anspråk, finns det i själva verket också inom individen en frestelse att undfly friheten och bli till ett ting. Det är en ödesdiger väg eftersom den innebär att individen är passiv, alienerad, förlorad och därmed offer för främmande viljor, avskuren från sin transcendens, berövad alla värden. Men det är också en lätt väg, eftersom man därigenom undviker den autentiskt levda existensens ångest och anspänning. ~ Simone de Beauvoir,
269:Frihet var något som förändrades när man såg på den, liksom en skog är tät av träd på nära håll, men utifrån, från den tomma ängen, ser man dess sanna gränser. Att vara fri hade inget att göra med bojor eller hur mycket utrymme man hade. På plantagen var hon inte fri, men hon rörde sig obehindrat på dess marker, smakade på luften och följde sommarens stjärnor. Plantagen var stor i sin litenhet. Här var hon fri från sin ägare men smög omkring i ett fängelse som var så litet att hon inte kunde stå upp. ~ Colson Whitehead,
270:- Jag tror egentligen inte att han vill det, svarade Martin, han vet nog rätt väl, att skottpengar på bönder skulle fördyra alla livsmedel ännu mera än tullarna. han upprepar bara ett gammalt talesätt, som han har hört i sin ungdom, då han var extraordinarie. Det har slagit an på honom därför att det ger uttryck åt en kollektiv antipati, ett klasshat; och genomsnittsmänniskor har alltid behov av att hata och älska kollektivet. Giv akt på det, det är ett av de säkraste kännetecknen på en låg ståndpunkt. ~ Hjalmar S derberg,
271:So, why should Christian children be subject ed t o Homer? Or, why Homer rat her t han t he Gilgamesh Epic or t he Kalevala? T he sole reason seems t o be t hat Homer is part of "West ern Civilization." But we are entitled t o ask: Who cares? Why keep t his baggage? Let college st udent s st udying t he ancient world read Homer as a curiosit y, but don't use him in t he att empt t o f orm f undament al mind of t he Christian f ut ure. T he great dramas of t he lat er Greeks reflect a f urt her move int o t he mind ~ Anonymous,
272:Ska jag säga dig ett fel vi ständigt begår? Att vi får för oss att våra liv är oföränderliga, att vi är tvingade att följa det spår vi en gång har slagit in på, följa det ända till slutet. Men ödet är utrustat med mycket mer fantasi än vi. Just när du befinner dig i en situation där du tror dig vara utan räddning, när din förtvivlan är som allra störst, så vänder plötsligt allting lika snabbt som en vindil som drar förbi. Du gör en helomvändning och från ett ögonblick till ett annat är hela ditt liv förändrat. ~ Susanna Tamaro,
273:Det förflutna, som är mitt och Johannes Lupigis och andras, börjar lagra upp sig framför mig såsom en framtid, vilken jag skall genomtränga. Det förflutna lagrar på det sättet upp sig framför oss alla. Vi står och trampar i detta och måste genomtränga det för att få kunskap. Vi har genomlevt - eller uppslukat - en del av det och nu måste vi genomtränga och svälja det igen för att bli fria genom kunskapen om hur det var. Så är antagligen kunskapslagen, vägen till erfarenhetens förvärv, har diakonen Anselmus sagt. ~ Eyvind Johnson,
274:Hela villan, från den vitkalkade terassen till radioantennen, var sådan - prydlig, putsad och på det hela taget oälskad och meningslös. Husets herre betraktade den som ett skämt. Vad beträffar Martha var det varken estetiska hänsyn eller känsloskäl som styrde hennes smak, hon ansåg bara helt enkelt att en tämligen rik tysk affärsman i nittonhundratjugotalets Berlin borde ha ett hem av precis detta slag, det vill säga det skulle vara av precis samma villaförstadstyp som de hus andra personer i hans ställning hade. ~ Vladimir Nabokov,
275:Jag är den starke, som har makten över människors barn, svarade körkarlen, och hans röst blev fulltonig och allvarlig. Jag betvingar dem, vare sig de bor i höga salar eller i eländiga källarhålor. Jag ger friheten åt slavarna, och jag rycker ner kungarna från deras troner. Det finns ingen borg så mäktig, att jag inte bestiger dess mur. Det finns ingen kunskap så djup, att den kan sätta en damm för min framfärd. Jag slår de trygga, bäst de solar sig i lycka, och jag skänker arv och egendom åt de elända, som har försmäktat i fattigdom. ~ Selma Lagerl f,
276:Framtiden är här', hör Cayce sig själv säga 'och tittar bakåt mot oss. Försöker bli klok på den fiktion vi kommer att ha blivit. Och ur deras synvinkel kommer vårt förflutna inte alls att se ut som det förflutna vi själva föreställer oss nu.
Jag vet bara att den enda konstanten i historien är förändring: det förflutna förändras. Vår version av dåtiden kommer att intressera framtiden i ungefär samma utsträckning som vi är intresserade av den dåtid som viktorianerna trodde på. Den kommer helt enkelt inte att te sig särskilt betydelsefull. ~ William Gibson,
277:Och med en annan sak blir jag aldrig färdig: Att draga mig tillbaka och sitta i ensamheten i skogen och ha det gott och mörkt omkring mig. Det är den sista glädjen. Det är det höga, det religiösa i ensamheten och mörkret, som gör att man har behov av dem, det är däremot icke därför man söker sig bort från de andra, att det bara är sig själv man härdar ut med, nej, nej. Men det är det mystiska, att allt brusar fjärran och dock så nära en, man sitter i mitten av en allestädes närvarande. Det är väl Gud. Det är väl en själv som är en del av allt. ~ Knut Hamsun,
278:Människan var inte en maskin, men befann sig inne i maskinen. Det var det som var konsten. Att bemästra maskinen. Då skulle ansikten han tecknade le tacksamt och välvilligt mot honom. Men det svåra, det riktigt svåra var att de inte tycktes tacksamma. Att människornas små elaka huvuden mellan punkterna, de som avbockats! blivit klara! lösta!!!, att dessa ansikten som tittade fram var ondskefulla och illvilliga och otacksamma. Framför allt var de inte hans vänner. Samhället var en maskin, och ansiktena illvilliga. Nej, ingen klarhet längre. ~ Per Olov Enquist,
279:Jag återvänder till mitt yttrande att vi sakna nationalitet. Kan någon säga mig något svenskt i Sverige annat än våra tallar, granar och järngruvor, vilka snart icke behövas mer i marknaden! Vad äro våra folkvisor? Franska, engelska och tyska romanser, i dålig översättning! [...] Säg mig något svenskt skaldestycke, konstverk, musikstycke, som är specifikt svenskt, varigenom det skiljer sig från alla icke-svenska! Visa mig en svensk byggnad! Det finns icke, och finns det så är det antingen dåligt eller är det bildat efter utländskt mönster. ~ August Strindberg,
280:Men hatifnattar slåss aldrig, lika lite som de säger emot en eller tycker illa om en eller tycker nånting alls, överhuvudtaget.

De kom fram för att buga en efter en, i hundratal, och pappan tog hatten av sig och bugade tills han fick ont i huvudet och undratals tassar viftade tills pappan också började vifta med tassarna av ren trötthet.

När den sista hatifnatten gått förbi hade mumintrollets pappa helt och hållet glömt att han haft lust att slåss. Han var bara artig och utslätad och följde efter genom det viskande gräset med hatten i tassen. ~ Tove Jansson,
281:Faktum var att han inte kunde vara den sortens pappa längre. Den tiden var förbi. Det var som om Gud plötsligt skulle bestämma sig för att vara Gud igen flera kvadriljoner år efter att han skapat världen. Han kunde inte bara dimpa ner från himlen och säga: Å nej, ni borde inte ha placerat Empire State Building där, och ni borde inte ha ordnat det så att de afrikanska folken får mindre pengar, och ni borde inte ha låtit dem tillverka kärnvapen. För då kunde man säga till Honom: Det är väl lite sent att påpeka det nu? Var höll du hus medan vi funderade på de sakerna? ~ Nick Hornby,
282:Höstens lugna gång mot vinter är ingen dålig tid. Det är en tid för att bevara och säkra och lägga upp så stora förråd man kan. Det är skönt att samla det man har så tätt intill sig som möjligt, samla sin värme och sina tankar och gräva sig en säker håla längst in, en kärna av trygghet där man försvarar det som är viktigt och dyrbart och ens eget. Sen kan kölden och stormarna och mörkret komma bäst de vill. De trevar över väggarna och letar efter en ingång men det går inte, alltihop är stängt och därinne sitter den som har varit förtänksam och skrattar in sin värme och sin ensamhet. ~ Tove Jansson,
283:När jag i Montreal eller på andra platser möter flickor som frivilligt och avsiktligt skadar sig själva och vill få ärr inristade i huden för all framtid, kan jag inte låta bli att i hemlighet önska att de fick möta de där andra flickorna, som också de bär på outplånliga ärr, men så djupa att de är osynliga för blotta ögat. Jag skulle vilja att de träffades så att jag fick höra dem jämföra ett självförvållat ärr med ett som man tillfogats, det ena betalar man för, det andra gör man mot betalning, det ena är synligt och det andra hemligt, det ena är ytligt och det andra går på djupet, det ena är skarpt, det andra suddigt. ~ Kim Th y,
284:- Det var alltså själva affärsidén? Frälsningen?

- Och det eviga livet. Alla människor har vissa invändningar mot döden. De ogillar den. Jag lovade västerbottningarna att de skulle få leva i evighet. Jag drevs av ett tygellöst behov att oavbrutet gå till anfall mot döden och förintelsen. I själva verket kunde jag naturligtvis inget bevisa. Men jag trodde. Ingen kunde förbli oberörd av kraften och härligheten i min tro. Och alla vill försvinna på ett storslagnare och sannare sätt än genom döden. Befolkningen häromkring var förvånansvärt lättfrälst.

- Våra yngre läsare är inte särskilt intresserade av döden. ~ Torgny Lindgren,
285:Han visste att det var en sjukdom, inte bara hos honom utan hos människorna där på gårdarna; deras bottenlöst sterila egenkärlek med rönnbärsattityden utåt, mot den svage som inte vågade gå i svaromål om livsvärdena, smickret inför den starke och hatet som på grund av infrysningen växte och svällde i bröstet och grep om hjärtat med förruttnelsens klo, tills handen grep om riset, käppen, rottingen, dolken, svärdet, handgranaten, mausern och sökte syndabockar, syndabockar, syndabockar! Då (som vuxen) hatade han hatet självt i vanmäktigt raseri, men alla hatare skrattade honom i ansiktet och han tog bara skada till sin matsmältning. ~ Harry Martinson,
286:Helena: Är du ledsen för at du har blivit gammal, Isak?
Isak: Nej. Det verkar som om allting blir värre. Värre väder, värre mänskor, värre maskiner, värre krig. Gränserna sprängs och allt det outsägliga breder ut sig och kan aldrig mere hejdas. Då är det gott att vara död.
Helena: Du er en ruskig gammal värdsfötaktare, Isak, det har du alltid varit. Jag tror inte alls som du.
Isak: Nej, nej, gudskelov för det.
Helena: Det hindrar inte att jag vill gråta. Tycker du det är otrevligt om jag gråter en liten stund. (Jon försökar gråta.) Nej, min själ det går inte. Det blir ingenting. Jag får lov att drikka litet mer konjak. ~ Ingmar Bergman,
287:us when you aren’t happy.” “But I must know what happens to the children,” the Medium said. “It’s my worst trouble, getting fond. If I didn’t get fond I could be happy all the time. Oh, well, ho hum, I manage to keep pretty jolly, and a little snooze will do wonders for me right now. Good-bye, everyb—” and her word got lost in the general b-b-bz-z of a snore. “Ccome,” Mrs Which ordered, and they followed her out of the darkness of the cave to the impersonal grayness of the Medium’s planet. “Nnoww, cchilldrenn, yyouu musstt nott bee frrightennedd att whatt iss ggoingg tto hhappenn,” Mrs Which warned. “Stay angry, little Meg,” Mrs Whatsit ~ Madeleine L Engle,
288:Ett dovt illamående rörde sig på botten av min mage. Jag kände igen det: det hade med närheten att göra. Jag mår illa när jag alltför snabbt kommer nära nya människor. Jag behöver tid. Drinkar på avstånd på stela mingeltillställningar, situationer som tillåter mig att betrakta i hemlighet, skapa mig mina uppfattningar ifred, som en spindel i en källares lugn sakta väver sin trygghet runt sig. Människor som öppnar sig alltför snabbt är som rutschkanor in i mörkret: all trygghet är inbillad och till slut faller man fritt. Jag kan mot dessa människor känna ett slags oförklarligt raseri, som om någon olovligen hårt och plötsligt pressat sin kropp mot min. ~ Lina Wolff,
289:Jag saknar tro och kan därför aldrig bli någon lycklig människa, ty en lycklig människa skall aldrig behöva frukta att hennes liv är ett meningslöst irrande mot den vissa döden. Jag har varken ärvt en god eller fast punkt på jorden varifrån jag skulle kunna tilldraga mig en guds uppmärksamhet. Jag har heller inte ärvt skeptikerns väl dolda raseri eller ateistens brinnande oskuld. Jag vågar därför inte kasta sten på henne som tror på ting, på vilka jag tvivlar eller på honom som dyrkar ett tvivel, som vore inte även det omgivet av mörker. Den stenen skulle träffa mig själv, ty om en sak är jag fast övertygad: att människans behov av tröst är omättligt. ~ Stig Dagerman,
290:Frågar du mig var jag finns
så bor jag här bakom bergen
Det är långt men jag är nära
Jag bor i en annan värld
men du bor ju i samma
Den finns överallt om också sällsynt som helium
Varför begär du ett luftskepp att fara med
Begär i stället ett filter för kväve
ett filter för kolsyra, väte och andra gaser
Begär ett filter för allt som skiljer oss
ett filter för livet
Du säger att du nästan inte kan andas
Än sen! Vem tror du kan andas?
Den mesta tiden tar vi det ändå med jämnmod
En vis man har sagt :
>>Det var så mörkt att jag nätt och jämt kunde se stjärnorna<<
Han menade bara att det var natt ~ Gunnar Ekel f,
291:Under en månad tvingades jag löpa publicistiskt gatlopp på kultursidorna i Dagens Nyheter. Jag utpekades som Afrikahatare och rasist. Jag beskylldes för att kränka alla nu levande afrikaner, inklusive afro-amerikaner och afro-svenskar, eftersom jag retroaktivt skuldbelade Afrika för ett av de värsta brotten mot mänskligheten i historien. Väl att märka hade ingen av belackarna läst mina böcker. Vid mitt eget universitet uppmanades jag att inställa mig till ett studentlett seminarium och diskutera mitt förmenta ställningstagande. Jag accepterade, men med kravet att motparterna först läste vad jag skrivit. Eftersom de vägrade blev det aldrig något seminarium.[123] ~ Anonymous,
292:Problemet var att han faktiskt ville ligga med Rachel, oerhört gärna, och han viste inte om han stod ut med att sitta på hennes soffa medan pupillerna vidgade sig under de kommande tio eller tjugo åren (…). Den verkliga frågan var förstås om hans pupiller stod ut med det. Skulle han inte få ont i dem efter ett tag? Han var nästan säker på att det inte kunde vara bra för dem att hålla på att vigda sig och dra sig samman, men han skulle bara nämna pupillsmärtan för Rachel som en sista utväg -det fanns en avlägsen möjlighet att hon skulle vilja ligga mer honom för att rädda hans syn- men det vore bättre om han hittade en annan och mer konventionellt romantisk väg. ~ Nick Hornby,
293:Det har alltid förvånat mig att de dramatiska höjdpunkterna i ens liv så ofta blir förstörda av vardagliga, närmast nedvärderande anmärkningar. Även om dessa inte ledas av illvilja kan man inte komma ifrån att de präglas av stor tanklöshet. Min åsikt är att man alltid bör göra det mesta av en hemsk situation. Dels med tanke på den lokalfärg jag tidigare talat om, dels därför att skräcken på något sätt blir förminskad om man förstorar det skräckinjagande. Dessutom är det roligt att göra intryck. Dessa tankar kan naturligtvis inte fattas av en Joxare. Men förståndets gåvor är ojämnt fördelade och vem är jag att jag skulle betvivla till och med en Joxares dunkla bestämmelse. ~ Tove Jansson,
294:Och när man sedan håller på att köpa tärnad cantaloupemelon på Sjunde Avenyn råkar man få syn på Nick Dunne, och pang, där är någon som känner en, någon som känner igen en. Och det gäller er båda två. Ni tycker båda att precis samma saker är värda att minnas. (Fast bara en oliv.) Ni har samma rytm. Klick. Ni känner helt enkelt varandra. Och plötsligt ser du hur ni läser i sängen och våfflor på söndagar och hur ni skrattar åt ingenting och hans mun mot din. Och det är så bortom okej att man förstår att man aldrig mer kan nöja sig med det som bara är okej. Så fort gick det. Man tänker: Jaha, här är resten av mitt liv. Äntligen är det här. ~ Gillian Flynn,
295:Jag har tänkt på kvinnorna och på kärleken. Kommer man in på det gebitet, då är det inte bara vemodigt längre, nej, så billigt kommer man inte ifrån det. Man är kär i en kvinna. Man vill att hela oändligheten skall ligga i den känslan. Och likväl kan man inte komma undan reflexionen som säger en, att den känslan måste vara underkastad samma växlingens lag som allat annat i världen, och att man en dag skall tröttna på den man älskar, som man har tröttnat på månskensmusiken i Faust. Jag har inte upplevt många kärlekshistorier, men tro mig, jag har aldrig, inte ens i min fantasi, börjat den leken annat än med den tysta bönen, måtte hon bli den första som tröttnar, och inte jag! ~ Hjalmar S derberg,
296:Medan han arbetade med rummet och medan det sakta tog form, insåg han att han inom sig omedvetet hade haft en bild som fanns inlåst där som en skamfylld hemlighet, en bild som skenbart utgjordes av en plats men som i själva verket rymde honom själv. Det var alltså sig själv han försökte definiera när han arbetade med sitt rum. När han slipade de gamla brädorna till bokhyllorna och såg smutsen försvinna och det medfarna grå ytskiktet ge vika för gediget trä och slutligen visa upp en mättad renhet i ådring och textur - när han reparerade möblerna och ordnade dem i rummet, var det sig själv han långsamt formade, det var sig själv som han ställde i ordning, sig själv som han möjliggjorde. ~ John Williams,
297:En gång sade han till mig: Kan ni begripa vad det är norrbaggarna bråkar om?
– Ja, svarade jag, de bråkar om att de vill ha första paragrafen i sin grundlag förverkligad. Första paragrafen i deras grundlag säger att Norge skall vara 'ett fritt och självständigt rike". Men nu är saken den, att den norska utrikespolitiken sköts av vår utrikesminister med ansvarighet bara inför vår riksdag. Och det kallas autonomi, inte suveränitet eller självständighet. Jag hoppas att vår utrikesminister gör det bästa han kan. Men det hjälper inte: vi svenska skulle inte känna oss uppbyggda av att vår utrikespolitik sköttes av t.ex. Rysslands utrikesminister, inte ens om han skötte den som en liten guds ängel. ~ Hjalmar S derberg,
298:Fire auge med glimt og strålar under vippene. Heile spegelglaset fullt. Sporsmål som skyt fram og goymer seg att. Eg veit ikkje: Glimt og strålar, glimt frå deg til meg, frå meg til deg, og frå meg til deg åleine - inn i glaset og tilbake, og aldri noko svar på kva dette er, aldri noko loysning. Dei raude putande leppene dine, nei det er mine, så likt! Håret på same måten, og glimt og strålar. Det er oss! Vi kan ikkje gjera noko med det, det er som frå ei anna verd. Biletet byrjar å svive, flyt ut til kantane, samlar seg, nei samlar seg ikkje. Det er ein munn som smiler. Ein munn frå ei anna verd. Nei det er ingen munn, det er ikkje noko smil, det er noko ingen veit - det er berre oppspana augevipper over glimt og strålar. ~ Tarjei Vesaas,
299:Vari består då detta under? Helt enkelt i den plötsliga upptäckten att ingen, varken makter eller människor, har rätt att ställa sådana krav på mig att min lust till liv förtvinar. Ty om lusten icke finns – vad kan då finnas?
Eftersom jag står vid havet kan jag lära av havet. Ingen har rätt att begära av havet att det skall bära alla båtar eller av vinden att den ständigt skall fylla alla segel. Lika litet har någon rätt att begära av mig, att mitt liv skall bli en fångenskap under funktioner. Inte plikten framför allt utan livet! Jag, liksom varje människa, måste ha rätt till ögonblick då jag får ta ett steg åt sidan och känna, att jag inte bara är en del i den massa, som kallas jordens befolkning, utan en självständig verkande enhet. ~ Stig Dagerman,
300:Förresten hade pappan börjat tänka på ett alldeles nytt sätt. Mer och mer sällan funderade han över allt han hade varit med om under sitt vänliga och brokiga liv, och lika sällan drömde han om vad alla de kommande dagarna skulle ge honom.

Hans tankar gled som båten, utan minnen och drömmar, de var som gråa vandrande vågor som inte ens hade lust att komma fram till horisonten.

Pappan försökte inte prata med hatifnattarna längre. Han stirrade ut över havet som de, hans ögon hade blivit bleka som deras och lånade himlens växlande färg. Och när nya öar kom emot dem rörde han sig inte, bara svansen slog några slag mot durken.

Jag undrar, tänkte pappan en gång när de glöd framåt i en lång trött dyning, jag undrar om jag inte håller på att börja likna en hatifnatt. ~ Tove Jansson,
301:- Tacksam för att de med lagen på sin sida introducerat en i detta elände, fött en med dålig mat, slagit en, förtryckt en, förödmjukat en, motsatt sig ens önskningar. Vill ni tro att det fattas en revolution till? Nej, två! Varför dricker absint? Ni är rädd för den? Å! Se, den bär ju Genèvekorset! Den läker de sårade på slagfältet, vänner och fiender; den dövar smärtan, förslöar tanken, borttager minnet, förkväver alla ädla känslor, som narra människan att begå dårskaper, och slutar med att släcka förnuftets ljus. Vet ni vad förnuftets ljus är? Det är för det första en fras, för det andra ett irrbloss, en lyktgubbe, ni vet sådana där sken som irra över platser, där fisk legat och ruttnat och alstrat fosforväten; förnuftets ljus är fosforväte, alstrad av den grå hjärnsubstansen. ~ August Strindberg,
302:Vilket korkat jävla idiotland det här var. Alla unga kvinnor drack vatten i sådana mängder att det sprutade ur öronen på dem, de trodde det var 'nyttigt' och 'fräscht', men det enda som hände var att antalet unga inkontinenta i landet sköt rätt upp i höjden. Barn åt fullkornspasta och fullkornsbröd och allsköns märkvärdiga grova rissorter som deras magar inte kunde tillgodogöra sig riktigt, men det spelade ingen roll för det var 'nyttigt', det var 'fräscht', det var 'hälsosamt'. Å, de förväxlade mat med själ, de trodde att de kunde äta sig till att bli bättre människor utan att fatta att mat är en sak, de föreställningar mat väcker något annat. Och sa man det, sa man något i den vägen var man antingen reaktionär eller bara norrman, det vill säga en människa som är tio år efter. ~ Karl Ove Knausg rd,
303:- Människor är inte så små som man tror. Och inte så stora. Felet med att ha makten som bedömningsgrund och inte handlingarna är att nästan alla friskriver sig då, var och en hittar sin maktlöshet när de behöver den. För alla är maktlösa inför någon, och något. Alla har ett skikt av maktlöshet i sig, i sin upplevelse av sig själva i tillvaron, som de då använder. Och därför ser världen ut som den gör. Alla har en glipa i sin makt, även när de vet att de har makt och ansvar, som de kan utnyttja för att förstå varför de måste handla som de gör. Moralen börjar hos individen. Man måste kräva den av alla. De som har makt föddes maktlösa och denna känsla är den som består i dem hela livet, särskilt i de stunder då de handlar fel. Då minns de att de blev mobbade på skolgården och slagen av pappa och inser att allt är någon annans fel även nu. ~ Lena Andersson,
304:Jag skriver inte för alla

Jag skriver för dej
Du som fyller huvudet med drömmar och fantasi
Och som krockar med verklighetens lyktstolpar om och om igen
Jag skriver för dej
Du som tänker på livet, hur det är och hur det kunde vara
Du som tänker på döden
Jag skriver för dej
Du som gör listor med viktiga saker
Du som försöker förstå hur allt hänger ihop
Du som funderar på tiden vi lever i
Och varför världen ser ut som den gör
Och på hur allt ska bli och hur allt skulle kunna vara
Jag skriver för dej
Du som vet att du inte är som de andra
Och för dej, du som känner igen dej
Jag skriver för dej
Du som gråter i nattsvart hopplöshet
Och för dej
Du som skrattar,
Som vet att världen är vacker
Och att livet är ett spännande äventyr
Jag skriver inte för alla
Jag skriver för dej ~ Per Nilsson,
305:Jag är trött på nyheterna. Jag är trött på hur de blåser upp saker som är oviktiga, och spelar ned allting som är verkligt vedervärdigt. Jag är trött på hätskheten. Jag är trött på ilskan. Jag är trött på elakheten. Jag är trött på själviskheten. Jag är trött på att vi inte gör någonting för att stoppa det. Jag är trött på hur vi uppmuntrar det. Jag är trött på allt våld som finns och jag är trött på det våld som är på väg, som kommer att komma, som inte har hänt än. Jag är trött på lögnare. Jag är trött på hur de lögnarna tillåtit det här att hända. Jag är trött på att behöva undra om de gjorde det av dumhet eller gjorde det med vilje. Jag är trött på lögnaktiga regeringar. Jag är trött på att människor inte bryr sig om att regeringen ljuger för dem längre. Jag är trött på att de får mig att känna mig så här rädd. Jag är trött på modlösheten. Jag är trött på modiglösheten. ~ Ali Smith,
306:Den manliga galenskapen [...] kan nästan alltid härledas till antingen demens, eller geni. Därtill följer den vissa mönster av upphöjdhet som ofta bottnar i fåfänga och ofta blir monotona i ländgen. Den kvinnliga galenskapen däremot, är helt annorlunda. Den besitter något vidsträckt, och den verkar kunna anta ett oändligt antal olika skepnader. Det finns elasticitet i den, en elasticitet som påminner om kvinnokroppen i sig. Den typ av mörker som kan ta kvinnor i besittning är oändligt mycket mer krävande än det mörker som gör anspråk på männen. Och många kvinnor verkar på något sätt vara villiga att föda fram detta mörker! Jag tror det har den de extatiska aspekterna av en förlossning att göra. Kvinnor vet i sitt kött vilken glädje lidandet kan frambringa, och därför blir de mer öppna än män inför alla typer av gränstillstånd. Det är som de litar på lidandets positiva kraft. ~ Lina Wolff,
307:... det är bra för en människa att meditera över de drömmar hon haft. Då framstår den passiva tron på vetenskapen som en verklighetsflykt lika mycket som mysticismen. Därför är arbete och handling nödvändiga. Men de måste vara grundade på tro. Frågan är hur vi kan skaffa oss en tro värdig livet.
...
'Jag tror på livet och människorna', hade Ahmed sagt. 'Jag anser det vara min plikt att stödja deras ideal, så länge de är riktiga, för passivitet i det fallet innebär feghet och flykt. Jag anser det också vara min plikt att motarbeta deras ideal, om jag tror att de är felaktiga, för passivitet då innebär förräderi.' Man kunde fråga sig: vad är riktigt och vad är felaktigt? Men kanske tvivlet var ett slags verklighetsflykt liksom mysticismen och den passiva tron på vetenskapen. Likväl: kunde man på samma gång vara en idealisk lärare, en idealisk äkta man och en ständig revoltör? ~ Naguib Mahfouz,
308:Vad fruktar jag? Jag är en del utav oändligheten.

Jag är en del av alltets stora kraft,

en ensam värld inom miljoner världar,

en första gradens stjärna lik som slocknar sist.

Triumf att leva, triumf att andas, triumf att finnas till!

Triumf att känna tiden iskall rinna genom sina ådror

och höra nattens tysta flod

och stå på berget under solen.

Jag går på sol, jag står på sol,

jag vet av ingenting annat än sol.



Tid - förvandlerska, tid - förstörerska, tid - förtrollerska

kommer du med nya ränker, tusen lister för att bjuda mig en tillvaro

som ett litet frö, som en ringlad orm, som en klippa i havet?

Tid - du mörderska - vik ifrån mig!

Solen fyller upp mitt bröst med ljuvlig honung upp till randen

och hon säger: en gång slockna alla stjärnor, men de lysa alltid utan skräck. ~ Edith S dergran,
309:Vet ni, det fanns en person i min omgivning som brukade indela människorna i tre kategorier: de som finner det bättre att inte ha någonting att dölja än att behöva ljuga, de som föredrar att ljuga framför att ingenting ha att dölja, och slutligen de som tycker om både lögner och smussel. Jag överlåter åt er att välja vilket fack jag passar bäst i. Vad spelar det för resten för roll? Leder inte lögnen i sinom tid fram till sanningens väg? Och har kanske inte mina historier, vare sig de nu är sanna eller lögnaktiga, överlag samma syftemål, samma innebörd? Nå, vad spelar det då för roll om de är sanna eller lögnaktiga, när de i båda fallen är signifikativa för vad jag har varit och för vad jag är. Det händer ibland att man tydligare genomskådar den som ljuger än den som talar sanning. Sanningen bländar, precis som ljuset. Lögnen däremot är en vacker skymning som kommer varje föremål att framträda i sin rätta dager. ~ Albert Camus,
310:Jag går omkring i de sömnlösa nätternas trädgård och vill något med mitt liv som inte går att formulera. Mina fötter gör avtryck i snön. Kanske är det jag vill. Lämna spår. Men snöspåren försvinner ju. Dunstar. Blir intet. Eller snarare partiklar som rumlar runt i universum och fäster sig vid än det ena, än det andra, som de skapar eventuellt nytt liv med. Ursprunget har splittrats. Dött. Dödats. Det är så jävla värdelöst!
Universum borde förbjudas. Jag borde förbjudas. För jag orkar inte vara människa. Orkar inte delta i det här meningslösa livspelet. Vad jag än vill med mitt liv så vill Universum/Naturen/Tiden/Gud/Och Andra Idioter ändå att jag ska dö till slut och vad är det då för vits med vad jag vill med mitt liv? [...]
Jag vill något med mitt liv. Fast jag kommer att dö och fast det kanske är meningslöst att vilja något så vill jag ändå. Jag sitter kvar en lång stund i snön och gråter och darrar och samlar nästan ihop till en urinvägsinfektion. ~ Johanna Nilsson,
311:Det är meningslöst att säga att en människa bör vara nöjd med att ha lugn och ro. Hon behöver liv och rörelse, och om det inte bjuds henne skapar hon det. Tusenden är dömda till en ännu händelselösare tillvaro än mig, och tusende lever i tyst protest mot sitt öde. Ingen vet hur många uppror vid sidan av de politiska som jäser bland alla de människor som befolkar jorden. Kvinnor förväntas alltid vara stillsamma, men kvinnor har samma känslor som män, de har samma behov av att öva sina förmågor och spänna sina krafter som deras bröder. De plågas av den trånga instängdheten och fullständiga händelselösheten på precis samma sätt som män plågas, och det är trångsynt av deras mer privilegierade medmänniskor att hävda att de borde vara nöjda med att sticka strumpor och laga puddingar, spela piano och brodera väskor. Det är tanklöst att fördöma dem eller skratta åt dem om de vill uträtta mer eller lära sig mer än vad traditionen föreskriver som passande för deras kön (s. 125-126). ~ Charlotte Bront,
312:I flera hundra år hade hans förfäder sått säd. Det var en handling av andakt en tyst och mild, vindlös kväll, helst i ett litet beskedligt duggregn, helst så snart som möjligt efter det grågässen sträckt. Potatisen, det var en ny rotfrukt, det var inget mystiskt med den, inget religiöst, kvinnfolk och barn kunde vara med och sätta dessa jordpäron som kom från främmande land liksom kaffet, det var stor och präktig mat, men släkt med rovan. Säden, det var brödet. Säd eller icke säd, det var liv eller död. Isak gick barhuvad och sådde i Jesu namn. Han var som en vedkubb med händer på, men inom sig var han som ett barn. Han tänkte sig för vid varje kast, han var vänlig och undergiven. Se, nu gror nog dessa korn och blir ax och mera säd, och likadant är det över hela jorden när säd sås. I Palestina, i Amerika, i Gudbrandsdalen - å, vad världen var vid, och den lilla, lilla jordlapp som Isak gick och sådde låg i mitten av allt. Solfjädrar av säd strålade ut från hans hand. Himlen var mulen och blid, det såg ut att dra ihop sig till ett litet, litet duggregn. ~ Knut Hamsun,
313:Det sorgligaste med att knulla med dig på det där motellrummet var inte att du gick och sket innan vi knullade och inte att jag fick sätta på Tupac för att ljudet inte skulle höras och inte att lukten läckte in i rummet och inte att jag slickade dig bakom kulorna efter att du skitit, fast du inte hade duschat (i ärlighetens namn bryr jag mig inte, bakterier har hållit mig frisk och kry hela livet, det var först när jag drog storyn för en vän som påpekade saken, som jag insåg att det faktum att jag inte brydde mig om min egen hälsa skulle kunna tyda på ett djupt självhat), utan när jag gick in på toa en timme efter att du skitit och insåg att det fortfarande var bajsränder i toalettstolen och jag tänkte att om det varit jag så hade jag garanterat gett mig på toastolen med bara händerna och en bit toapapper och hur kanske detta speciella självmedvetande beträffande bajsspår är en utveckling som motsvarar de fundamentala skillnaderna i de förväntningar som ställs på män respektive kvinnor i samhället, men det är säkert alltför reducerande: en kärlekshistoria. ~ Melissa Broder,
314:Idel mekaniska fjädrar och hjul skapade de inre rörelserna hos vår urverksmänniska. Man skulle kunna kalla honom puritan. En grundläggande motvilja, formidabel i sin enkelhet, genomsyrade hans tröga själ: han avskydde bedrägeri och orättvisor. Han ogillade föreningen av dessa - de förekom ständigt i par - med träig lidelse som varken ägde eller krävde några ord för att uttryckas. En sådan motvilja skulle ha förtjänat beröm om den inte hade varit en biprodukt av mannens hopplösa stupiditet. Allt som överskred hans fattningsförmåga kallade han orättvist och bedrägligt. Han dyrkade allmänna föreställningar med pedantisk energi. Det allmänna var gudalikt, det specifika djävulskt. Var den ena människan fattig och den andra rik; själva skillnaden var orättvis, och den fattige som inte fördömde den var lika klandervärd som den rike som ignorerade den. Människor som visste för mycket - vetenskapsmän, författare, matematiker, kristallografer etc. - var inte bättre än kungar och präster: de ägde alla en orättvis andel av makten som de andra hade blivit lurade på. En vanlig hederlig person måste ständigt vara på sin vakt mot någon form av listig svindel från naturens och nästans sida. ~ Vladimir Nabokov,
315:Tror du inte jag förstår? Den hopplösa drömmen om att vara. Inte verka utan vara. I varje ögonblick medveten, vaksam. Och samtidigt avgrunden mellan vad du är inför andra och vad du är inför dig själv. Svindelkänslan och den ständiga hungern att äntligen få bli avslöjad. Att få bli genomskådad, reducerad, kanske till och med utplånad. Varje tonfall en lögn, varje gest en förfalskning, varje leende en grimas. Ta livet av sig? Nej då, det är för otäckt. Det gör man inte. Men man kan bli orörlig, man kan bli tyst. Då ljuger man åtminstone inte. Man kan stänga in sig, skärma av. Då behöver man inte spela några roller, visa några ansikten, göra några falska gester – tror man. Men ser du, verkligheten jävlas. Ditt gömställe, det är inte tillräckligt tätt. Överallt sipprar det in livsyttringar. Du tvingas reagera. Det är ingen som frågar efter om det är äkta eller oäkta, om du är sann eller förljugen. Det är bara på teatern som sådant är en fråga av vikt. Knappt där heller för den delen. Jag förstår dig, Elisabet. Jag förstår att du tiger, jag förstår att du är orörlig, att du har satt viljelösheten i ett fantastiskt system. Jag förstår och jag beundrar. Jag tycker att du ska hålla på med den rollen tills den är färdigspelad, tills den inte längre är intressant. Då kan du ju lämna den, precis som du undan för undan lämnar alla dina andra roller. ~ Ingmar Bergman,
316:Han säger: "Låt mig få visa dig."
Och sedan kysser vi varandra. Eller jag tror åtminstone att vi kysser varandra - jag har bara sett det göras ett par gånger, snabba pickanden med stängda munnar, på bröllop eller vid högtidliga tilldragelser. Men det här liknar ingenting jag någonsin har sett eller föreställt mig eller ens drömt. Det här är som musik eller dans, fast bättre än båda. Hans mun är aningen öppen så jag öppnar min också. Hans läppar är mjuka, samma mjuka tryck som den tyst envisa rösten i mitt huvud som upprepar ordet ja.
Värmen bara växer inom mig, vågor av ljus välver sig och bryts och får mig att känna mig som om jag sväver. Han trär fingrarna genom mitt hår, kupar handen om nacke och bakhuvud, rör den fjäderlätt över axlarna, och utan att tänka eller vilja det hittar mina händer till hans bröst, rör sig över hudens hetta, skulderbladens ben som liknar vingspetsar, käkens krökning, nätt och jämnt täckt av skäggstubb - allt så underligt och obekant, och överdådigt ljuvligt nytt. Mitt hjärta trummar så hårt att det värker i bröstet, men det är den goda sortens smärta, som känslan man får den första riktiga höstdagen när luften är frisk och klar och löven krullar sig i kanterna och vinden doftar svagt av rök - som slutet och början av något på en och samma gång. Jag kan svära på att jag känner hans hjärta dunka ett svar under min hand, ett omedelbart eko av mitt eget hjärta, som om våra kroppar talade med varandra. ~ Lauren Oliver,
317:Alla dessa människor har två själar, tvenne väsen inom sig, i dem blir djävulskt och gudomligt, modersblod och fadersblod, förmåga till lycka och förmåga till lidande en lika hätsk och förvirrad blandning som varg och människa hos Harry. Och dessa människor, som lever ett oroligt liv, upplever ibland i sina få lyckliga ögonblick så starka och outsägligt sköna ting, ögonblickets lyckoskum sprutar ibland så högt och bländande ut över lidandets hav, att denna snabbt framlysande lycka förmår beröra och förtrolla även andra. Så uppstår, som ett flyktigt lyckoskum över lidandets hav, alla dessa konstverk, i vilka en enda lidande människa för en stund höjer sig så skyhögt över sitt eget öde, att hans lycka glänser som en stjärna och de som ser den tycker sig se något evigt och liksom sin egen lyckodröm. Alla dessa människor, deras gärningar och verk - de må kallas vad som helst - har ingen gestalt, de är inte hjältar eller konstnärer eller tänkare, på samma sätt som andra är domare, läkare, skomakare eller lärare, utan deras liv är evig, kvalfull bränning och brottsjö, olyckligt och olidligt sönderslitet, fasansfullt och meningslöst, om man nämligen inte vill se dess mening just i dessa sällsynta upplevelser, handlingar och tankar, som strålar ut över livets kaos. Bland människor av denna sort har den förskräckliga tanken uppstått, att hela människolivet kanske bara är ett svårt misstag, ett urmoderns brådstörtande missfall, ett vilt och grymt felslaget försök av naturen. Bland dem har emellertid också den andra tanken uppstått, att människan kanske inte bara är ett halvförnuftigt djur utan en gudaättling, bestämd till odödlighet. ~ Hermann Hesse,
318:Ardelia To Melancholy
At last, my old inveterate foe,
No opposition shalt thou know.
Since I by struggling, can obtain
Nothing, but encrease of pain,
I will att last, no more do soe,
Tho' I confesse, I have apply'd
Sweet mirth, and musick, and have try'd
A thousand other arts beside,
To drive thee from my darken'd breast,
Thou, who hast banish'd all my rest.
But, though sometimes, a short repreive they gave,
Unable they, and far too weak, to save;
All arts to quell, did but augment thy force,
As rivers check'd, break with a wilder course.
Freindship, I to my heart have laid,
Freindship, th' applauded sov'rain aid,
And thought that charm so strong wou'd prove,
As to compell thee, to remove;
And to myself, I boasting said,
Now I a conqu'rer sure shall be,
The end of all my conflicts, see,
And noble tryumph, wait on me;
My dusky, sullen foe, will sure
N'er this united charge endure.
But leaning on this reed, ev'n whilst I spoke
It peirc'd my hand, and into peices broke.
Still, some new object, or new int'rest came
And loos'd the bonds, and quite disolv'd the claim.
These failing, I invok'd a Muse,
And Poetry wou'd often use,
To guard me from thy Tyrant pow'r;
And to oppose thee ev'ry hour
New troops of fancy's, did I chuse.
Alas! in vain, for all agree
To yeild me Captive up to thee,
And heav'n, alone, can sett me free.
Thou, through my life, wilt with me goe,
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And make ye passage, sad, and slow.
All, that cou'd ere thy ill gott rule, invade,
Their uselesse arms, before thy feet have laid;
The Fort is thine, now ruin'd, all within,
Whilst by decays without, thy Conquest too, is seen.
~ Anne Kingsmill Finch,
319:– I have a letter for you, mister Nelson.
Mister Abbot drog ut en låda under disken, plockade i en bunt brev tills han fick tag uti ett litet fyrkantigt, gråblått kuvert:
– Here it is! Yes, mister Nelson.
Karl Oskar strålade upp när han kände igen brevet: Det var den sorts kuvert som de nyttjade därhemma.
Han sträckte ut handen efter det.
– Fifteen cents!
Den långe skotten höll brevet i tumgreppet, men räckte det inte åt svensken på andra sidan disken:
– Fifteen cents, sir!
– What menar you, mister Abbot…?
Karl Oskar nyttjade sin engelska. Varför lämnade inte postmaster Abbot ifrån sig hans brev? Ville han ha betalt för att han hade haft hand om det – vad menade han med de där femton cents?
– You have to pay fifteen cents in postage due, mister Nelson!
Postmästaren i Taylors Falls höll fortfarande det lilla gråblå kuvertet kvar i sin högra hand, emellan tummen och pekfingret, medan han med vänstra handens pekfinger visade på frimärkena i högra hörnet. Och Karl Oskar Nilsson hade fortfarande sin hand utsträckt efter brevet från Sverige.
Så trodde han sig förstå: Brevet var inte betalt. Han måste lösa det med femton cents.
Men han hade inte en enda cent.
– Yes, sir?
Mister Abbot väntade med orörliga anletsdrag och med brevet i handen, han höll det i ett fast, säkert grepp, som om han varit rädd att tappa det eller bli fråntagen det med våld. Men Abbot var inte en man som tappade något eller som blev fråntagen något med våld.
– No… No… Invandraren prövade landets språk. Jag can’t i dag… Not today… No… Har not… Not an cent.
Och för att postmastern säkert skulle förstå, att han inte hade några pengar satte han händerna i byxlommarna och drog upp fodret: Tomt!
Postmästaren blev beklagande i rösten:
– No cash, mister Nelson? Sorry! I have to keep your letter.
Han lade åter ner brevet i lådan under sin disk.
Karl Oskar hade sträckt ut handen efter brevet från Sverige men fick dra den tom tillbaka – han stack ner den i sin tomma byxficka. ~ Vilhelm Moberg,
320:DÖDENS DAGBOK: PARISARNA

Sommaren kom.
För boktjuven var allt frid och fröjd.
Dör mig - var himlen judefärgad.

När deras kroppar hade slutat söka efter springor i dörren steg deras själar upp. När deras naglar hade klöst mot träet och i vissa fall satt fastnaglade i det av blotta kraften i desperationen, kom deras själar mot mig, in i min famn, och vi steg ut ur de där duschanläggningarna, upp på taket och vidare uppåt, in i evighetens absoluta vidder. De bara fortsatte att fylla på åt mig. Minut för minut. Dusch efter dusch.
Jag kommer aldrig att glömma den första dagen i Auschwitz, den första gången i Mauthausen. På det senare stället fick jag också med tiden plocka upp dem från stupet nedanför den väldiga klippan, när deras försök att undkomma störtat dem i avgrunden. Där låg brutna kroppar och döda ömma hjärtan. Men, det var ändå bättre än gasen. Några av dem fångade jag upp när de bara hunnit halvvägs ner. Där besparade jag dig något, tänkte jag, och höll själen mitt i luften medan resten av varelsen - det fysiska skalet - tumlade till marken. Alla var lätta, som tomma valnötsskal. Rökig himmel på de ställena. Luktade som en ugn men var ändå så kallt.
Jag ryser när jag minns det - medan jag försöker overkliggöra det.
Jag blåser varmluft i mina händer för att värma dem.
Men det är svårt att hålla dem varma när själarna fortfarande skälver.
Gud.
Jag säger alltid det namnet när jag tänker på det här.
Gud.
Två gånger säger jag det.
Jag säger hans namn i ett fåfängt försök att förstå. "Men det är inte ditt jobb att förstå." Det är jag själv som svarar. Gud säger aldrig något. Trodde du att du var den enda som han aldrig svarar? "Ditt jobb är att ...", och där slutar jag lyssna till mig själv, eftersom jag, om jag ska vara riktigt ärlig, gör mig själv alldeles trött. När jag börjar tänka på det sättet blir jag så utmattad, och jag har inte den lyxen att jag kan ge efter för trötthet. Jag är tvingad att fortsätta, för även om det inte gäller varenda person på jorden gäller det den stora majoriteten - att döden inte väntar på någon - och om han gör det brukar han inte vänta särskilt länge. ~ Markus Zusak,
321:The Laily Worm And The Mackerel Of The Sea
"I was bat seven year alld
Fan my mider she did dee,
My father marr{.e}d the ae warst woman
The wardle did ever see.
"For she has made me the lailly worm
That lays att the fitt of the tree,
An o my sister Meassry
The machrel of the sea.
"An every Saterday att noon
The machrl comes to me,
An she takes my layl{.e} head,
An lays it on her knee,
An keames it we a silver kemm,
An washes it in the sea.
"Seven knights ha I slain
Sane I lay att the fitt of the tree;
An ye war na my ain father,
The eight an ye sud be."
"Sing on your song, ye laily worm,
That ye sung to me;"
"I never sung that song
But fatt I wad sing to ye.
"I was but seven year aull
Fan my mider she did dee,
My father marr{.e}d the a warst woman
The wardle did ever see.
"She changed me to the layely worm
That layes att the fitt of the tree,
An my sister Messry
To the makrell of the sea.
"And every Saterday att noon
The machrell comes to me,
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An she takes my layly head,
An layes it on her knee,
An kames it weth a siller kame,
An washes it in the sea.
"Seven knights ha I slain
San I lay att the fitt of the tree;
An ye war na my ain father,
The eight ye sud be."
He sent for his lady
As fast as sen cod he:
"Far is my son,
That ye sent fra me,
And my daughter,
Lady Messry?"
"Yer son is att our king's court,
Sarving for meatt an fee,
And yer daughter is att our quin's court,
A mary suit an free."
"Ye lee, ye ill woman,
Sa loud as I hear ye lea,
For my son is the layelly worm
That lays at the fitt of the tree,
An my daughter Messry
The machrell of the sea."
She has tain a silver wan
An gine him stroks three,
And he started up the bravest knight
Your eyes did ever see.
She has tane a small horn
An loud an shill blue she,
An a' the fish came her tell but the proud machrell,
An she stood by the sea:
"Ye shaped me ance an unshemly shape,
And ye's never mare shape me."
He has sent to the wood
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For hathorn an fun,
An he has tane that gay lady,
An ther he did her burne.
~ Anonymous Americas,
322:The Jolly Beggar I
‘THER is a wife in yone toun-end, an she has dothers three,
An I wad be a beager for ony of a’ the three.’
He touk his clouty clok him about, his peakstaff in his hand,
An he is awa to yon toun-end, leak ony peare man.
‘I ha ben about this fish-toun this years tua or three,
Ha ye ony quarters, deam, that ye coud gie me?’
‘Awa, ye pear carl, ye dinne kean my name;
Ye sudd ha caed me mistress fan ye called me bat deam.’
He tuke his hat in his hand an gied her juks three:
‘An ye want manners, misstres, quarters ye’ll gie me.’
‘Awa, ye pear carle, in ayont the fire,
An sing to our Lord Gray’s men to their hearts’ disire.’
Some lowked to his goudie lowks, some to his milk-whit skine,
Some to his ruffled shirt, the gued read gold hang in.
Out spak our madin, an she was ay shay,
Fatt will the jolly beager gett afore he gaa to lay?
Out spak our goudwife, an she was not sae shay,
He’se gett a dish of lang kell, besids a puss pay.
Out spak the jolly beager, That dish I dou denay;
I canne sup yer lang kell nor yet yer puss pay.
Bat ye gett to my supper a capon of the best,
Tuo or three bottels of yer wine, an bear, an we sall ha a merry feast.
‘Ha ye ony siler, carll, to bint the bear an wine?’
‘O never a peney, misstress, had I lang sine.’
The beager wadne lay in the barn, nor yett in the bayr,
Bat in ahind the haa-dor, or att the kitchen-fire.
The beager’s bed was well [made] of gued clean stray an hay,
.........
The madin she rose up to bar the dor,
An ther she spayed a naked man, was rinen throu the flour.
He tuke her in his arms an to his bed he ran;
‘Hollie we me, sir,’ she says, ’or ye’ll waken our pear man.’
The begger was a cuning carle, an never a word he spake
Till he got his turn dean, an sayn began to crak.
‘Is ther ony dogs about this toun? madin, tell me nou:’
‘Fatt wad ye dee we them, my hony an my dou?’
‘They wad ravie a’ my meall-poks an die me mukell wrang:’
‘O doll for the deaing o it! are ye the pear man?
‘I thought ye had ben some gentelman, just leak the leard of Brody!
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I am sorry for the doing o itt! are ye the pore boddie?’
She tuke the meall-poks by the strings an thrue them our the waa!
‘Doll gaa we meall-poks, madinhead an a’!’
She tuke him to her press, gave him a glass of wine;
He tuke her in his arms, says, Honey, ye’ss be mine.
He tuke a horn fra his side an he blue loud an shill,
An four-an-tuenty belted knights came att the beager’s will.
He tuke out a pean-kniff, lute a’ his dudes faa,
An he was the braest gentelman that was among them a’.
He patt his hand in his poket an gaa her ginnes three,
An four-an-tuenty hunder mark, to pay the nires feea.
‘Gin ye had ben a gued woman, as I thought ye had ben,
I wad haa made ye lady of castels eaght or nine.’
~ Anonymous Olde English,
323:The Legend Of King Arthur
Of Brutus' blood, in Brittaine borne,
King Arthur I am to name;
Through Christendome and Heathynesse
Well knowne is my worthy fame.
In Jesus Christ I doe beleeve;
I am a Christyan bore;
The Father, Sone, and Holy Gost,
One God, I doe adore.
In the four hundred ninetieth yeere,
Oer Brittaine I did rayne,
After my Savior Christ his byrth,
What time I did maintaine
The fellowshipp of the Table Round,
Soe famous in those dayes;
Whereatt a hundred noble knights
And thirty sat alwayes:
Who for their deeds and martiall feates,
As bookes done yett record,
Amongst all other nations
Wer feared through the world
And in the castle of Tyntagill
King Uther mee begate,
Of Agyana, a bewtyous ladye,
And come of hie estate.
And when I was fifteen yeere old,
Then was I crowned kinge:
All Brittaine, that was att an upròre,
I did to quiett bringe;
And drove the Saxons from the realme,
Who had opprest this land;
All Scotland then, throughe manly feates,
I conquered with my hand.
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Ireland, Denmarke, Norwaye,
These countryes wan I all;
Iseland, Gotheland, and Swetheland;
And made their kings my thrall.
I conquered all Gallya,
That now is called France;
And slew the hardye Froll in feild,
My honor to advance.
And the ugly gyant Dynabus,
Soe terrible to vewe,
That in Saint Barnards mount did lye,
By force of armes I slew.
And Lucyus, the emperour of Rome,
I brought to deadly wracke;
And a thousand more of noble knightes
For feare did turne their backe.
Five kinges of paynims I did kill
Amidst that bloody strife;
Besides the Grecian emperour,
Who alsoe lost his liffe.
Whose carcasse I did send to Rome,
Cladd poorlye on a beere;
And afterward I past Mount-Joye
The next approaching yeere.
Then I came to Rome, where I was mett
Right as a conquerour,
And by all the cardinalls solempnelye
I was crowned an emperour.
One winter there I made abode,
Then word to mee was brought,
How Mordred had oppressd the crowne,
What treason he had wrought
Att home in Brittaine with my queene:
941
Therfore I came with speede
To Brittaine backe, with all my power,
To quitt that traiterous deede;
And soone at Sandwiche I arrivde,
Where Mordred me withstoode:
But yett at last I landed there,
With effusion of much blood.
For there my nephew Sir Gawaine dyed,
Being wounded in that sore
The whiche Sir Launcelot in fight
Had given him before.
Then chased I Mordered away,
Who fledd to London right,
From London to Winchester, and
To Cornwalle tooke his flyght.
And still I him pursued with speed,
Till at the last wee mett;
Wherby an appointed day of fight
Was there agreed and set:
Where we did fight, of mortal life
Eche other to deprive,
Till of a hundred thousand men
Scarce one was left alive.
There all the noble chivalrye
Of Brittaine took their end.
O see how fickle is their state
That doe on fates depend!
There all the traiterous men were slaine,
Not one escapte away;
And there dyed all my vallyant knightes.
Alas! that woefull day!
Two and twenty yeere I ware the crowne
In honor and great fame,
And thus by death was suddenlye
942
Deprived of the same.
~ Anonymous Olde English,
324:Glasgerion
Glasgerion was a kings owne sonne,
And a harper he was goode;
He harped in the kings chambere,
Where cuppe and caudle stoode,
And soe did hee in the queens chambere,
Till ladies waxed 'glad,'
And then bespake the kinges daughter,
And these wordes thus shee sayd:
'Strike on, strike on, Glasgerion,
Of thy striking doe not blinne;
Theres never a stroke comes oer thy harpe,
But it glads my hart withinne.'
'Faire might he fall,' quoth hee,
'Who taught you nowe to speake!
I have loved you, ladye, seven longe yeere,
My minde I neere durst breake.'
'But come to my bower, my Glasgerion,
When all men are att rest:
As I am a ladie true of my promise,
Thou shalt bee a welcome guest.'
Home then came Glasgerion,
A glad man, lord! was hee:
'And, come thou hither, Jacke my boy,
Come hither unto mee.
'For the kinges daughter of Normandye
Hath granted mee my boone;
And att her chambere must I bee
Beffore the cocke have crowen.
'O master, master,' then quoth hee,
'Lay your head downe on this stone;
For I will waken you, master deere,
Afore it be time to gone.'
254
But up then rose that lither ladd,
And hose and shoone did on;
A coller he cast upon his necke,
Hee seemed a gentleman.
And when he came to the ladyes chamber,
He thrild upon a pinn:
The lady was true of her promise,
And rose and lett him inn.
He did not take the lady gaye
To boulster nor to bed:
'Nor thoughe hee had his wicked wille,
A single word he sed.'
He did not kisse that ladyes mouthe,
Nor when he came, nor yode:
And sore that ladye did mistrust,
He was of some churls bloud.
But home then came that lither ladd,
And did off his hose and shoone;
And cast the coller from off his necke:
He was but a churcles sonne.
'Awake, awake, my deere master,
The cock hath well-nigh crowen;
Awake, awake, my master deere,
I hold it time to be gone.
'For I have saddled your horse, master,
Well bridled I have your steede,
And I have served you a good breakfast,
For thereof ye have need.'
Up then rose good Glasgerion,
And did on hose and shoone,
And cast a coller about his necke:
For he was a kinge his sonne.
And when he came to the ladyes chambere,
255
He thrilled upon the pinne;
The lady was more than true of promise,
And rose and let him inn.
'O whether have you left with me
Your bracelet of your glove?
Or are you returned backe againe
To know more of my love?'
Glasgerion swore a full great othe,
By oake, and ashe, and thorne;
'Ladye, I was never in your chambere,
Sith the time that I was borne.'
'O then it was your lither footpage,
He hath beguiled mee:'
Then shee pulled forth a little penkniffe,
That hanged by her knee.
Sayes, 'There shall never noe churles blood
Within my bodye spring:
No churles blood shall eer defile
The daughter of the kinge.'
Home then went Glasgerion,
And woe, good lord! was hee:
Sayes, 'Come thou hither, Jacke my boy,
Come hither unto mee.
'If I had killed a man to-night,
Jacke, I would tell it thee:
But if I have not killed a man to-night,
Jacke, thou hast killed three.'
And he puld out his bright browne sword,
And dryed it on his sleeve,
And he smote off that lither ladds head,
Who did his ladye grieve.
He sett the swords poynt till his brest,
The pummil until a stone:
Throw the falsenesse of that lither ladd,
256
These three lives were all gone.
~ Anonymous Olde English,
325:Old Robin Of Portingale
Let the mayors daughter of Lin, God wott,
He chose her to his wife,
And thought with her to have lived in love,
But they fell to hate and strife.
They scarce were in their wee-bed laid,
And scarce was hee asleepe,
But upp shee rose, and forth shee goes,
To the steward, and gan to weepe.
'Sleepe you, wake you, faire Sir Gyles?
Or be you not within?
Sleepe you, wake you, faire Sir Gyles,
Arise and let me inn.'
'O, I am waking, sweete,' he said,
'Sweete ladye, what is your will?'
'I have unbethought me of a wile,
How my wed-lord weel spill.
'Twenty-four good knights,' shee sayes,
'That dwell about this towne,
Even twenty-four of my next cozens,
Will helpe to dinge him downe.
All that beheard his litle foote-page,
As he watered his masters steed,
And for his masters sad perille
His verry heart did bleed.
He mourned, sighed, and wept full sore;
I sweare by the holy roode,
The teares he for his master wept
Were blent water and bloude.
And that beheard his deare master
As he stood at his garden pale:
Sayes, 'Ever alacke, my litle footpage,
What causes thee to wail?
496
'Hath any one done to thee wronge,
Any of thy fellowes here?
Or is any of thy good friends dead,
That thou shedst manye a teare?
'Or, if it be my head bookes-man,
Aggrieved he shal bee,
For no man here within my howse,
Shall doe wrong unto thee.'
'O, it is not your head bookes-man,
Nor none of his degree,
But on to-morrow, ere it be noone,
All deemed to die are yee.
'And of that bethank your head steward,
And thank your gay ladye.'
'If this be true, my litle foot-page,
The heyre of my land thoust bee.'
'If it be not true, my dear master,
No good death let me die.'
'If it be not true, thou litle foot-page,
A dead corse shalt thou lie.
'O call now downe my faire ladye,
O call her downe to mee;
And tell my ladye gay how sicke,
And like to die I bee.'
Downe then came his ladye faire,
All clad in purple and pall,
The rings that were on her fingers
Cast light throughout the hall.
'What is your will, my owne wed-lord?
What is your will with mee?'
'O see, my ladye deere, how sicke,
And like to die I bee.'
'And thou be sicke, my owne wed-lord,
497
Soe sore it grieveth me,
But my five maydens and myselfe
Will 'watch thy' bedde for thee,
'And at the waking of your first sleepe,
We will a hott drinke make;
And at the waking of your 'next' sleepe
Your sorrowes we will slake.'
He put a silk cote on his backe,
And mail of many a fold;
And hee putt a steele cap on his head,
Was gilt with good red gold;
He layd a bright browne sword by his side,
And another att his feete;
'And twentye good knights he placed at hand,
To watch him in his sleepe.'
And about the middle time of the night,
Came twentye-four traitours inn:
Sir Giles he was the foremost man,
The leader of that ginn.
Old Robin with his bright browne sword
Sir Gyles head soon did winn;
And scant of all those twenty-four
Went out one quick agenn.
None save only a litle foot-page,
Crept forth at a window of stone,
And he had two armes when he came in,
And he went back with one.
Upp then came that ladye gaye
With torches burning bright;
She thought to have brought Sir Gyles a drinke,
Butt she found her owne wedd-knight.
The first thinge that she stumbled on,
It was Sir Gyles his foote:
Sayes, 'Ever alacke, and woe is mee,
498
Here lyes my sweete hart-roote!'
The next thinge that she stumbled on,
It was Sir Gyles his heade:
Sayes, 'Ever alacke, and woe is mee,
Heere lyes my true love deade!'
He cutt the papers beside her brest,
And didd her body spille;
He cutt the eares beside her heade,
And bade her love her fille.
He called then up his litle foot page,
And made him there his heyre;
And sayd, 'Henceforth my worldlye goodes
And countrye I forsweare.'
He shope the crosse on his right shoulder,
Of the white 'clothe' and the redde,
And went him into the Holy Land,
Wheras Christ was quicke and dead.
~ Anonymous Olde English,
326:Sir Lancelot Du Lake
When Arthur first in court began,
And was approved king,
By force of armes great victorys wonne,
And conquest home did bring;
Then into England straight he came
With fifty good and able
Knights that resorted unto him,
And were of the Round Table.
And many justs and turnaments
Whereto were many prest,
Wherein some knights did farr excell,
And eke surmount the rest.
But one Sir Lancelot du Lake,
Who was approved well,
He for his deeds and feates of armes
All others did excell.
When he had rested him a while,
In play, and game, and sportt,
He said he wold goe prove himselfe,
In some adventurous sort.
He armed rode in forrest wide,
And met a damsell faire,
Who told him of adventures great,
Whereto he gave good eare.
'Why shold I not?' quoth Lancelott tho,
'For that cause came I hither.'
'Thou seemst,' quoth she, 'a knight full good,'
And I wll bring thee thither,
'Wheras a mighty knight doth dwell,
That now is of great fame;
Therfore tell me what knight thou art,
And what may be thy name.'
620
'My name is Lancelot du Lake.'
Quoth she, 'It likes me than;
Here dwelles a knight who never was
Yet matcht with any man;
'Who has in prison threescore knights
And four, that he did wound;
Knights of King Arthurs court they be,
And of his Table Round.'
She brought him to a river side,
And also to a tree,
Whereon a copper bason hung,
And many shields to see.
He struck soe hard, the bason broke:
And Tarquin soon he spyed:
Who drove a horse before him fast,
Whereon a knight lay tyed.
'Sir Knight,' then sayd Sir Lancelott,
'Bring me that horse-load hither,
And lay him downe, and let him rest;
Weel try our force together.
'For, as I understand, thou hast,
Soe far as thou art able,
Done great despite and shame unto
The knights of the Round Table.'
'If thou be of the Table Round,'
Quoth Tarquin, speedilye,
'Both thee and all thy fellowship
I utterly defye.'
'That's over much,' quoth Lancelott tho,
'Defend thee by and by.'
They sett their speares unto their steeds,
And each att other flye.
They coucht their speares, (their horses ran,
621
As though there had been thunder);
And strucke them each immidst their shields,
Wherewith they broke in sunder.
Their horsses backes brake under them,
The knights were both astound;
To avoyd their horsses they made great haste,
And light upon the ground.
They tooke them to their shields full fast,
Their swords they drew out than;
With mighty strokes most eagerlye
Each at the other ran.
They wounded were, and bled full sore,
They both for breath did stand,
And leaning on their swordes awhile,
Quoth Tarquine, 'Hold thy hand,
'And tell to me what I shall aske;'
'Say on,' quoth Lancelot tho.
'Thou art,' quoth Tarquine, 'the best knight
That ever I did know;
'And like a knight that I did hate;
Soe that thou be not hee,
I will deliver all the rest,
And eke accord with thee.'
'That is well sayd,' quoth Lancelott tho,
'But with it must be soe,
What knight is that thou hatest thus?
I pray thee to me show.'
'His name is Lancelot du Lake,
He slew my brother deere;
Him I suspect of all the rest;
I would I had him here.'
'Thy wish thou hast, but yet unknowne;
I am Lancelot du Lake,
Now knight of Arthurs Table Round;
622
King Hauds son of Schuwake;
'And I desire thee do thy worst.'
'Ho, ho,' quoth Tarquin tho,
'One of us two shall end our lives,
Before that we do go.
'If thou be Lancelot du Lake
Then welcome shalt thou bee;
Wherfore see thou thyself defend,
For now defye I thee.'
They buckled then together so,
Like unto wild boares rashing,
And with their swords and shields they ran
At one another slashing.
The ground besprinkled was with blood,
Tarquin began to yield;
For he gaveb acke for wearinesse,
And lowe did beare his shield.
This soone Sir Lancelot espyde,
He leapt upon him then,
He pull'd him downe upon his knee,
And rushing off his helm,
Forthwith he strucke his necke in two;
And when he had soe done,
From prison, threescore knights and four
Delivered everye one.
~ Anonymous Olde English,
327:A Lamentable Ballad Of The Lady's Fall. To The Tune
Of In Pescod Time
Marke well my heavy, dolefull tale,
You loyall lovers all,
And heedfully beare in your brest
A gallant ladyes fall.
Long was she wooed, ere shee was wonne
To lead a wedded life,
But folly wrought her overthrowe
Before shee was a wife.
Too soone, alas! shee gave consent
And yeelded to his will,
Though he protested to be true
And faithfull to her still.
Shee felt her body altered quite,
Her bright hue waxed pale,
Her lovelye cheeks chang'd color white,
Her strength began to fayle.
Soe that with many a sorrowful sigh,
This beauteous ladye milde,
With greeved hart, perceived herselfe
To have conceived with childe.
Shee kept it from her parents sight
As close as close might bee,
And soe put on her silken gowne
None might her swelling see.
Unto her lover secretly
Her greefe she did bewray,
And, walking with him hand in hand,
These words to him did say:
'Behold,' quoth shee, a maids distresse
By love brought to thy bowe;
Behold I goe with childe by thee,
Tho none thereof doth knowe.
'The litle babe springs in my wombe
To heare its fathers voyce,
Lett it not be a bastard called,
Sith I made thee my choyce.
Come, come, my love, perform thy vowe,
And wed me out of hand;
O leave me not in this extreme
Of griefe, alas! to stand.
'Think on thy former promises,
Thy oathes and vowes eche one;
Remember with what bitter teares
To mee thou madest thy moane.
Convay me to some secrett place
And marry me with speede;
Or with thy rapyer end my life,
Ere further shame proceede.'
'Alacke! my beauteous love,' quoth hee,
'My joye and only dear,
Which way can I convay thee hence,
When dangers are so near?
Thy friends are all of hye degree,
And I of meane estate;
Full hard it is to gett thee forthe
Out of thy fathers gate.'
'Dread not thy life to save my fame,
For, if thou taken bee,
My selfe will step betweene the swords,
And take the harme on mee:
Soe shall I scape dishonor quite,
And if I should be slaine,
What could they say but that true love
Had wrought a ladyes bane.
'But feare not any further harme;
My selfe will soe devise
That I will ryde away with thee
Unknowen of mortall eyes;
Disguised like some pretty page
Ile meet thee in the darke,
And all alone Ile come to thee
Hard by my fathers parke.'
'And there,' quoth hee, 'Ile meete my deare,
If God soe lend me life,
On this day month without all fayle
I will make thee my wife.'
Then with a sweet and loving kisse
They parted presentlye,
And att their partinge brinish teares
Stoode in eche others eye.
Att length the wished day was come
On which this beauteous mayd,
With longing eyes and strange attire,
For her true lover stayd.
When any person shee espyed
Come ryding ore the plaine,
She hop'd it was her owne true love;
But all her hopes were vaine.
Then did shee weepe and sore bewayle
Her most unhappy fate;
Then did shee speake these woefull words,
As succourless she sate;
'O false, forsworne, and faithlesse man,
Disloyall in thy love,
Hast thou forgott thy promise past
And wilt thou perjured prove?
'And hast thou now forsaken mee
In this my great distresse,
To end my dayes in open shame,
Which thou mightst well redresse?
Woe worth the time I eer believ'd
That flattering tongue of thine;
Wold God that I had never seene
The teares of thy false eyne.'
And thus with many a sorrowful sigh
Homewarde shee went againe;
Noe rest came in her waterye eyes,
Shee felt such privye paine.
In travail strong shee felt that night,
With many a bitter throwe;
What woefull paines shee then did feel
Doth eche good woman knowe.
Shee called up her waiting mayd
That lay at her bedds feete,
Who, musing at her mistress woe,
Began full fast to weepe.
'Weepe not,' said shee, 'but shutt the dores
And windowes round about,
Let none bewray my wretched state,
But keepe all persons out.'
'O mistress, call your mother deare,
Of women you have neede,
And of some skilfull midwifes helpe
That better may you speed.'
'Call not my mother for thy life,
Nor fetch no woman here;
The midwifes helpe comes all too late,
My death I doe not feare.'
With that the babe sprang from her wombe
No creature being nye,
And with one sighe, which brake her hart,
This gentle dame did dye.
The lovely litle infant younge,
The mother being dead,
Resigned its new received breath
To him that had it made.
Next morning came her own true love,
Affrighted at the newes,
And he for sorrow slew himselfe,
Whom eche one did accuse.
The mother with her new borne babe
Were laide both in one grave;
Their parents overworne with woe,
No joy thenceforth cold have.
Take heed,you dayntye damsells all,
Of flattering words beware,
And to the honour of your name
Have an especial care.
Too true, alas! this story is,
As many one can tell;
By others harmes learne to be wise,
And you shall do full well.
~ Anonymous Olde English,
328:The Legend Of Sir Guy
A pleasant song of the valiant deeds of chivalry atchieved by that noble knight
Sir Guy of Warwick, who, for the love of fair Phelis, became a hermit, and died in
a cave of craggy rocke, a mile distant from Warwick.
Was ever knight for ladyes sake
Soe tost in love, as I, Sir Guy,
For Phelis fayre, that lady bright
As ever man beheld with eye?
She gave me leave myself to try,
The valiant knight with sheeld and speare,
Ere that her love shee wold grant me;
Which made mee venture far and neare.
Then proved I a baron bold,
In deeds of armes the doughtyest knight
That in those dayes in England was,
With sword and speare in feild to fight.
An English man I was by birthe:
In faith of Christ a christyan true:
The wicked lawes of infidells
I sought by prowesse to subdue.
'Nine' hundred twenty yeere and odde
After our Saviour Christ his birth,
When King Athelstone wore the crowne,
I lived heere upon the earth.
Sometime I was of Warwicke erle,
And, as I sayd, of very truth
A ladyes love did me constraine
To seeke strange ventures in my youth;
To win me fame by feates of armes
In strange and sundry heathen lands;
Where I atchieved for her sake
Right dangerous conquests with my hands.
944
For first I sayled to Normandye,
And there I stoutlye wan in fight
The emperours daughter of Almaine,
From manye a vallyant worthye knight.
Then passed I the seas to Greece,
To helpe the emperour in his right,
Against the mightye souldans hoaste
Of puissant Persians for to fight:
Where I did slay of Sarazens,
And heathen pagans, manye a man;
And slew the souldans cozen deere,
Who had to name doughtye Coldran.
Eskeldered, a famous knight,
To death likewise I did pursue;
And Elmayne, King of Tyre, alsoe,
Most terrible in fight to viewe.
I went into the souldans hoast,
To death likewise I did pursue;
And Elmayne, King of Tyre, alsoe,
Most terrible in fight to viewe.
I went into the souldans hoast,
Being thither on embassage sent,
And brought his head awaye with mee;
I having slaine him in his tent.
There was a dragon in that land
Most fiercelye mett me by the waye,
As hee a lyon did pursue,
Which I myself did alsoe slay.
Then soon I past the seas from Greece,
And came to Pavye land aright;
Where I the Duke of Pavye killed,
His hainous treason to requite.
To England then I came with speede,
To wedd faire Phelis, lady bright;
945
For love of whome I travelled farr
To try my manhood and my might.
But when I had espoused her,
I stayd with her but fortye dayes,
Ere that I left this ladye faire,
And went from her beyond the seas.
All cladd in gray, in pilgrim sort,
My voyage from her I did take
Unto the blessed Holy Land,
For Jesus Christ my Saviours sake.
Where I Erle Jonas did redeeme,
And all his sonnes, which were fifteene,
Who with the cruell Sarazens
In prisons for long time had beene.
I slew the giant Amarant
In battel fiercelye hand to hand,
And doughty Barknard killed I,
A treacherous knight of Pavye land.
Then I to England came againe,
And here with Colbronde fell I fought;
An ugly gyant, which the Danes
Had for their champion hither brought.
I overcame him in the field,
And slewe him soone right valliantlye;
Wherebye this land I did redeeme
From Danish tribute utterlye.
And afterwards I offered upp
The use of weapons solemnlye
At Winchester, whereas I fought,
In sight of manye farr and nye.
'But first,' near Windsor, I did slaye
A bore of passing might and strength;
Whose like in England never was
For hugenesse both in bredth and length.
946
Some of his bones in Warwicke yett
Within the castle there doe lye;
One of his sheeld-bones to this day
Hangs in the citye of Coventrye.
On Dunsmore heath I alsoe slewe
A monstrous wyld and cruell beast,
Calld the Dun-cow of Dunsmore heath;
Which manye people had opprest.
Some of her bones in Warwicke yett
Still for a monument doe lye,
And there exposed to lookers viewe,
As wonderous strange, they may espye.
A dragon in Northumberland
I alsoe did in fight destroye,
Which did bothe man and beast oppresse,
And all the countrye sore annoye.
At length to Warwicke I did come,
Like pilgrim poore and was not knowne;
And there I lived a hermitts life
A mile and more out of the towne.
Where with my hands I hewed a house
Out of a craggy rocke of stone,
And lived like a palmer poore
WIthin that cave myself alone;
And daylye came to begg my bread
Of Phelis att my castle gate;
Not knowne unto my loved wiffe,
Who dailye mourned for her mate.
Till att the last I fell sore sicke,
Yea, sicke soe sore that I must dye;
I sent to her a ring of golde
By which shee knewe me presentlye.
Then shee repairing to the cave,
947
Before that I gave up the ghost,
Herself closd up my dying eyes;
My Phelis faire, whom I lovd most.
Thus dreadful death did me arrest,
To bring my corpes unto the grave,
And like a palmer dyed I,
Whereby I sought my soule to save.
My body that endured this toyle,
Though now it be consumed to mold,
My statue, faire engraven in stone,
In Warwicke still you may behold.
~ Anonymous Olde English,
329:Sir Aldingar
Our king he kept a false stewarde,
Sir Aldingar they him call;
A falser steward than he was one,
Servde not in bower nor hall.
He wolde have layne by our comelye queene,
Her deere worshippe to betraye;
Our queene she was a good woman,
And evermore said him naye.
Sir Aldingar was wrothe in his mind,
With her hee was never content,
Till traiterous meanes he colde devyse,
In a fyer to have her brent.
There came a lazar to the kings gate,
A lazar both blinde and lame;
He tooke the lazar upon his backe,
Him on the queenes bed has layne.
'Lye still, lazar, wheras thou lyest,
Looke thou goe not hence away;
Ile make thee a whole man and a sound
In two howers of the day.'
Then went him forth Sir Aldingar,
And hyed him to our king:
'If I might have grace, as I have space,
Sad tydings I could bring.'
'Say on, say on, Sir Aldingar,
Say on the soothe to mee.'
'Our queene hath chosen a new, new love,
And shee will have none of thee.
'If shee had chosen a right good knight,
The lesse had beene her shame;
But she hath chose her a lazar man,
A lazar both blinde and lame.'
592
'If this be true, thou Aldingar,
The tyding thou tellest to me,
Then will I make thee a rich, rich knight,
Rich both of golde and fee.
'But if it be false, Sir Aldingar,
As God nowe grant it bee!
Thy body, I sweare by the holye rood,
Shall hang on the gallows tree.'
He brought our king to the queenes chamber,
And opend to him the dore:
'A lodlye love,' King Harry says,
'For our queene, Dame Elinore!
'If thou were a man, as thou art none,
Here on my sword thoust dye;
But a payre of new gallowes shall be built,
And there shalt thou hang on hye.'
Forth then hyed our king, I wysse,
And an angry man was hee,
And soone he found Queene Elinore,
That bride so bright of blee.
'Now God you save, our Queene madame,
And Christ you save and see!
Here you have chosen a newe, newe love,
And you will have none of mee.
'If you had chosen a right good knight,
The lesse had been your shame;
But you have chose you a lazar man,
A lazar both blinde and lame.
'Therfore a fyer there shall be built,
And brent all shalt thou bee.' 'Now out alacke!' sayd our comly queene,
'Sir Aldingar's false to mee.
'Now out alacke!' sayd our comlye queene,
593
'My heart with griefe will brast:
I had thought swevens had never been true,
I have proved them true at last.
'I dreamt in my sweven on Thursday eve,
I my bed wheras I laye,
I dreamt a grype and a grimlie beast
Had carryed my crowne awaye;
'My gorgett and my kirtle of golde,
And all my faire head-geere;
And he wold worrye me with his tush,
And to his nest y-beare;
'Saving there came a little 'gray' hawke,
A merlin him they call,
Which untill the grounde did strike the grype,
That dead he downe did fall.
'Giffe I were man, as now I am none,
A battell wold I prove,
To fight with that traitor Aldingar:
Att him I cast my glove.
'But seeing Ime able noe battell to make,
My liege, grant me a knight
To fight with that traitor, Sir Aldingar,
To maintaine me in my right.'
'Now forty dayes I will give thee
To seeke thee a knight therein:
If thou find not a knight in forty dayes,
Thy bodye it must brenn.'
Then shee sent east, and shee sent west,
By north and south bedeene;
But never a champion colde she find,
Wolde fight with that knight soe keene.
Now twenty dayes were spent and gone,
Noe helpe there might be had;
Many a teare shed our comelye queene,
594
And aye her hart was sad.
Then came one of the queenes damselles,
And knelt upon her knee:
'Cheare up, cheare up, my gracious dame,
I trust yet helpe may be.
'And here I will make mine avowe,
And with the same me binde,
That never will I return to thee,
Till I some helpe may finde.'
Then forth she rode on a faire palfraye,
Oer hill and dale about;
But never a champion colde she finde,
Wolde fighte with that knight so stout.
And nowe the daye drewe on a pace,
When our good queene must dye;
All woe-begonne was that faire damselle,
When she found no helpe was nye.
All woe-begonne was that fair damselle,
And the salt tears fell from her eye;
When lo! as she rode by a rivers side,
She met with a tinye boye.
A tinye boy she mette, God wot,
All clad in mantle of golde;
He seemed noe more in mans likenesse,
Then a childe of four yeere olde.
'Why grieve you, damselle faire,' he sayd,
'And what doth cause you moane?'
The damsell scant wolde deigne a looke,
But fast she pricked on.
'Yet turne againe, thou faire damselle,
And greete thy queene from mee;
When bale is att hyest, boote is nyest;
Nowe helpe enoughe may bee.
595
'Bid her remember what she dreamt,
In her bedd wheras shee laye;
How when the grype and the grimly beast
Wolde have carried her crowne awaye,
'Even then there came the little gray hawke,
And saved her from his clawes:
Then bidd the queene be merry at hart,
For heaven will fende her cause.'
Back then rode that faire damselle,
And her hart it lept for glee:
And when she told her gracious dame,
A gladd woman then was shee.
But when the appointed day was come,
No helpe appeared bye;
Then woeful, woeful was her hart,
And the teares stood in her eye.
And nowe a fyer was built of wood,
And a stake was made of tree;
And now Queene Elinor forth was led,
A sorrowful sight to see.
Three times the herault he waved his hand,
And three times spake on hye:
'Giff any good knight will fende this dame,
Come forth, or shee must dye.'
No knight stood forth, no knight there came,
No helpe appeared nye;
And now the fyer was lighted up,
Queen Elinor she must dye.
And now the fyer was lighted up,
As hot as hot might bee;
When riding upon a little white steed,
The tinye boy they see.
'Away with that stake, away with those brands,
And loose our comelye queene:
596
I am come to fight with Sir Aldingar,
And prove him a traitor keene.'
Forthe then he stood Sir Aldingar,
But when he saw the chylde,
He laughed, and scoffed, and turned his backe,
And weened he had been beguylde.
'Now turne, now turne thee, Aldingar,
And eyther fighte or flee;
I trust that I shall avenge the wronge,
Thoughe I am so small to see.'
The boye pulld forth a well good sworde,
So gilt it dazzled the ee;
The first stroke stricken at Aldingar
Smote off his leggs by the knee.
'Stand up, stand up, thou false traitor,
And fight upon thy feete,
For, and thou thrive as thou begin'st,
Of height wee shall be meete.'
'A priest, a priest,' sayes Aldingar,
'While I am a man alive;
A priest, a priest,' sayes Aldingar,
'Me to the houzle and shrive.
'I wolde have laine by our comlie queene,
But shee wolde never consent;
Then I thought to betraye her unto our kinge,
In a fyer to have her brent.
'There came a lazar to the kings gates,
A lazar both blind and lame;
I tooke the lazar upon my backe,
And on her bedd had him layne.
'Then ranne I to our comlye king,
These tidings sore to tell:
But ever alacke!' sayes Aldingar,
'Falsing never doth well.
597
'Forgive, forgive me, Queene, madame,
The short time I must live.'
'Nowe Christ forgive thee, Aldingar,
As freely I forgive.'
'Here take thy queene, our King Harrye,
And love her as thy life,
For never had a king in Christentye,
A truer and fairer wife.'
King Henrye ran to claspe his queene,
And loosed her full sone;
Tuen turned to look for the tinye boye:
-- The boye was vanisht and gone.
But first he had touchd the lazar man,
And stroakt him with his hand;
The lazar under the gallowes tree
All whole and sounde did stand.
The lazar under the gallowes tree
Was comelye, straight and tall;
King Henrye made him his head stewarde,
To wayte withinn his hall.
~ Anonymous Olde English,
330:Robin Hood And Guy Of Gisborne
When shawes been sheene, and shradds full fayre,
And leeves both large and longe,
Itt is merry, walking in the fayre forrest,
To heare the small birds songe.
The woodweele sang, and wold not cease,
Amongst the leaves a lyne:
And it is by two wight yeomen,
By deare God, that I meane.
'Me thought they did mee beate and binde,
And tooke my bow mee froe;
If I bee Robin a-live in this lande,
I'le be wrocken on both them towe.'
Sweavens are swift, master,' quoth John,
'As the wind that blowes ore a hill;
For if itt be never soe lowde this night,
To-morrow it may be still.'
'Buske yee, bowne yee, my merry men all,
For John shall goe with mee:
For I'le goe seek yond wight yeomen
In greenwood where the bee.'
^ TOP
The cast on their gowne of greene,
A shooting gone are they,
Untill they came to the merry greenwood,
Where they had gladdest bee;
There were the ware of a wight yeoman,
His body leaned to a tree.
A sword and a dagger he wore by his side,
Had beene many a man bane,
And he was cladd in his capull-hyde,
Topp, and tayle, and mayne.
554
'Stand you still, master,' quoth Litle John,
'Under this trusty tree,
And I will goe to yong wight yeomen,
To know his meaning trulye.'
'A, John, by me thou setts noe store,
And that's a farley thinge;
How offt send I my men beffore,
And tarry my-selfe behinde?
It is noe cunning a knave to ken,
And a man but heare him speake;
And itt were not for bursting of my bowe,
John, I wold thy head breake.'
But often words they breeden bale,
That parted Robin and John;
John is gone to Barnesdale,
The gates he knowes eche one.
^ TOP
And when hee came to Barnesdale,
Great heavinesse there hee hadd;
He found two of his fellowes
Were slaine both in a slade.
And Scarlett a foote flyinge was,
Over stockes and stone,
For the sheriffe with seven score men
Fast after him is gone.
'Yett one shoote I'le shoote', sayes Little John,
'With Crist his might and mayne;
I'le make yond fellow that flyes soe fast
To be both glad and faine.'
John bent up a good viewe bow,
And fetteled him to shoote;
The bow was made of a tender boughe,
And fell downe to his foote.
'Woe worth thee, wicked wood,' sayd Little John,
555
'That ere thou grew on a tree!
For this day thou art my bale,
My foote when thou shold bee!'
This shoote it was but looselye shott,
The arrowe flew in vaine,
And it mett one of the sheriffes men;
Good William a Trent was slaine.
It had beene better for William a Trent
To hange upon a gallowe
Then for to lye in the greenwoode,
There slaine with an arrowe.
And it is syd, when men be mett,
Six can doe more then three:
And they have tane Litle John,
And bound him fast to a tre.
'Thou shalt be drawen by dale and downe,' quoth the sheriffe,
And hanged hye on a hill:
'But thou may fayle,' quoth Litle John,
'If itt be Christs owne will.'
Let us leave talking of Little John,
For hee is bound fast to a tree,
And talke of Guy and Robin Hood,
In the green woode where they bee.
How these two yeomen together they mett,
Under the leaves of lyne,
To see what merchandise they made
Even at that same time.
'Good morrow, good fellow,' quoth Sir Guy:
'Good morrow, good fellow,' quoth hee;
'Methinkes by this bow thou beares in thy hand,
A good archer thou seems to bee.'
'I am wilfull of my way,' quoth Sir Guye,
'And of my morning tyde:'
'I'le lead thee through the wood,' quoth Robin,
556
'Good fellow, I'le be thy guide.'
'I seeke an outlaw,' quoth Sir Guye,
'Men call him Robin Hood;
I had rather meet with him upon a day
Then forty pound of golde.'
'If you tow mett it wold be seene whether were better
Afore yee did part awaye;
Let us some other pastime find,
Good fellow, I thee pray.
^ TOP
'Let us some other masteryes make,
And wee will walke in the woods even;
Wee may chance meet with Robin Hoode
Att some unsett steven.'
They cutt them downe the summer shroggs
Which grew both under a bryar,
And sett them three score rodd in twinn,
To shoote the prickes full neare.
'Leade on, good fellow,' sayd Sir Guye,
'Lead on, I doe bidd thee:'
'Nay, by my faith,' quoth Robin Hood,
'The leader thou shalt bee.'
The first good shoot that Robin ledd
Did not shoote an inch the pricke froe;
Guy was an archer good enoughe,
But he cold neere shoote soe.
The second shoote Sir Guy shott,
He shotte within the garlande;
But Robin Hoode shott it better then hee,
For he clove the good pricke-wande.
'Gods blessing on thy heart!' sayes Guye,
'Goode fellow, they shooting is goode;
For an thy hart be as good as thy hands,
Thou were better then Robin Hood.
557
'Tell me thy name, good fellow,' quoth Guy,
'Under the leaves of lyne:'
'Nay, by my faith,' quoth good Robin,
'Till thou have told me thine.'
'I dwell by dale and downe,' quoth Guye,
'And I have done many a curst turne;
And he that calles me by my right name
Calles me Guye of good Gysborne.'
^ TOP
'My dwelling is in the wood,' sayes Robin;
'By thee I set right nought;
My name is Robin Hood of Barnesdale,
A fellow thou has long sought.
He that had neither beene a kithe nor kin,
Might have seene a full fayre sight,
To see how together these yeomen went,
With blades both browne and bright.
To have seene how these yeomen together fought,
Two howers of a summers day;
Itt was neither Guy nor Robin Hood
That fettled them to flye away.
Robin was rechles on a roote,
And stumbled at that tyde,
And Guy was quicke and nimble withall,
And hitt him ore the left side.
'Ah, deere Lady!' sayd Robin Hoode,
'Thou are both mother and may!
I thinke it was never mans destinye
To dye before his day.'
Robin thought on Our Lady deere,
And soone leapt up againe,
And thus he came with an awkwarde stroke;
Good Sir Guy hee has slayne.
558
He tooke Sir Guys head by the hayre,
And sticked itt on his bowes end:
'Thous hast beene traytor all thy liffe,
Which thing must have an ende.'
Robin pulled forth an Irish kniffe,
And nicked Sir Guy in the face,
That hee was never on a woman borne
Cold tell who Sir Guye was.
^ TOP
Saies, 'Lye there, lye there, good Sir Guye,
And with me be not wrothe;
If thou have had the worse stroakes at my hand,
Thou shalt have the better cloathe.'
Robin did off his gowne of greene,
Sir Guye hee did it throwe;
And hee put on that capull-hyde,
That cladd him toppe to toe.
'The bowe, the arrowes, and little horne,
And with me now I'le beare;
For now I will goe to Barnesdale,
To see how my men doe fare.'
Robin sett Guyes horne to his mouth,
A lowd blast in it he did blow;
That beheard the sheriffe of Nottingham,
As he leaned under a lowe.
'Hearken! hearken!' sayd the sheriffe,
'I heard noe tydings but good;
For yonder I heare Sir Guyes horne blowe,
For he hath slaine Robin Hoode.
'For yonder I heare Sir Guyes horne blow,
Itt blowes soe well in tyde,
For yonder comes that wighty yeoman,
Cladd in his capulll-hyde.
Come hither, thou good Sir Guy,
559
Aske of me what thou wilt have:'
'I'le none of thy gold,' sayes Robin Hood,
'Nor I'le none of it have.'
^ TOP
'But now I have slaine the master,' he sayde,
'Let me goe strike the knave;
This is all the reward I aske,
Nor noe other will I have.'
'Thou art a madman,' said the shiriffe,
'Thou sholdest have had a knights fee;
Seeing thy asking hath beene soe badd,
Well granted it shall be.'
But Litle John heard his master speake,
Well he knew that was his steven;
'now shall I be loset,' quoth Litle John,
'With Christs might in heaven.'
But Robin hee hyed him towards Litle John,
Hee thought hee wold loose him believe;
The sheriffe and all his companye
Fast after him did drive.
'Stand abacke! stand abacke!' sayd Robin;
'Why draw you mee soe neere?
Itt was never the use in our countrye
One's shrift another shold heere.'
But Robin pulled forth an Irysh kniffe,
And losed John hand and foote,
And gave him Sir Guyes bow in his hand,
And bade it be his boote.
But John tooke Guyes bow in his hand His arrowes were rawstye by the roote The sheriffe saw Litle John draw a bow
And fettle him to shoote.
Towards his house in Nottingham
He fled full fast away,
560
And soe did all his companye,
Not one behind did stay.
But he cold neither soe fast goe,
Nor away soe fast runn,
But Litle John, with an arrow broade,
Did cleave his heart in twinn.
~ Anonymous Olde English,
331:Northumberland Betrayed By Douglas
'How long shall fortune faile me nowe,
And harrowe me with fear and dread?
How long shall I in bale abide,
In misery my life to lead?
'To fall from my bliss, alas the while!
It was my sore and heavye lott:
And I must leave my native land,
And I must live a man forgot.
'One gentle Armstrong I doe ken,
A Scot he is, much bound to mee;
He dwelleth on the Border side,
To him I'll goe right privilie.'
Thus did the noble Percy 'plaine,
With a heavy heart and wel-away,
When he with all his gallant men
On Bramham moor had lost the day.
But when he to the Armstrongs came,
They dealt with him all treacherouslye;
For they did strip that noble erle,
And ever an ill death may they dye!
False Hector to Earl Murray sent,
To shew him where his guest did hide,
Who sent him to te Lough-leven,
With William Douglas to abide.
And when he to the Douglas came,
He halched him right courteouslie;
Say'd, 'Welcome, welcome, noble earle,
Here thou shalt safelye bide with mee.'
When he had in Lough-leven been
Many a month and many a day,
To the regent the lord warden sent,
That banisht erle for to betray.
487
He offered him great store of gold,
And wrote a letter fair to see,
Saying, 'Good my Lord, grant me my boon,
And yield that banisht man to mee.'
Erle Percy at the supper sate,
With many a goodly gentleman;
The wylie Douglas then bespake,
And thus to flyte with him began.
'What makes you be so sad, my Lord,
And in your mind so sorrowfullye?
To-morrow a shootinge will bee held
Among the lords of the North countrye.
'The butts are sett, the shootinge's made,
And there will be great royaltye;
And I am sworne into my bille,
Thither to bring my Lord Percye.'
'I'll give thee my hand, thou gentle Douglas,
And here by my true faith,' quoth hee,
'If thou wilt ride to the worldes end
I will ryde in thy companye.'
And then bespake a lady faire,
Mary a Douglas was her name;
'You shall bide here, good English Lord,
My brother is a traiterous man.
'He is a traitor stout and stronge,
As I tell you in privitie;
For he hath tane liverance of the erle
Into England nowe to 'liver thee.'
'Now nay, now nay, thou goodly lady,
The regent is a noble lord;
Ne for the gold in all England,
The Douglas wold not break his word.
'When the regent was a banisht man,
488
With me he did faire welcome find;
And whether weal or woe betide,
I still shall find him true and kind.
'Between England and Scotland it wold breake truce,
And friends againe they wold never bee,
If they shold 'liver a banisht erle,
Was driven out of his own countrie.'
'Alas! alas! my Lord,' she sayes,
'Nowe micke is their traitorie;
Then lett my brother ryde his wayes,
And tell those English lords from thee,
'How that you cannot with him ryde,
Because you are in an ile of the sea,
Then ere my brother come againe,
To Edenborrow castle Ile carry thee.
'To the Lord Hume I will thee bring;
He is well knowne a true Scots lord,
And he will lose both land and life,
Ere he with thee will break his word.'
'Much is my woe,' Lord Percy sayd,
'When I thinke on my own countrie,
When I thinke on the heavye happe
My friends have suffered there for mee.
'Much is my woe,' Lord Percy sayd,
'And sore those wars my minde distresse;
Where many a widow lost her mate,
And many a child was fatherlesse.
'And now that I, a banisht man,
Shold bring such evil happe with mee,
To cause my faire and noble friends
To be suspect of treacherie,
'This rives my heart with double woe;
And lever had I dye this day,
Than thinke a Douglas can be false,
489
Or ever he will his guest betray.'
'If you'll give me no trust, my Lord,
Nor unto mee no credence yield,
Yet step one moment here aside,
Ile showe you all your foes in field.'
'Lady, I never loved witchcraft,
Never dealt in privy wyle;
But evermore held the high-waye
Of truth and honours, free from guile.'
'If you'll not come yourselfe, my Lorde,
Yet send your chamberlaine with mee,
Let me but speak three words with him,
And he shall come again to thee.'
James Swynard with that lady went,
She showed him through the weme of her ring
How many English lords there were
Waiting for his master and him.
'And who walkes yonder, my good lady,
So royallye on yonder greene?'
'O yonder is the Lord Hunsden:
Alas! he doe you drie and teene.'
'And who beth yonder, thou gay ladye,
That walkes so proudly him beside?'
'That is Sir William Drury,' shee sayd,
'A keene captaine hee is and tryde.'
'How many miles is itt, madame,
Betwixt yond English lords and mee?'
'Marry it is thrice fifty miles,
To saile to them upon the sea.
'I never was on English ground,
Ne never sawe it with mine eye,
But as my book it sheweth mee,
And through my ring I may descrye.
490
'My mother shee was a witch ladye,
And of her skille she learned mee;
She wold let me see out of Lough-leven
What they did in London citie.'
'But who is yond, thou lady faire,
That looketh with sic an austerne face?'
'Yonder is Sir John Foster,' quoth shee,
'Alas! he'll do ye sore disgrace.'
He pulled his hatt down over his browe;
He wept, in his heart he was full of woe;
And he is gone to his noble lord,
Those sorrowful tidings him to show.
'Now nay, now nay, good James Swynard,
I may not believe that witch ladie;
The Douglasses were ever true,
And they can ne'er prove false to mee.
'I have now in Lough-leven been
The most part of these years three,
Yett have I never had noe outrake,
Ne no good games that I cold see.
'Therefore I'll to yond shooting wend,
As to the Douglas I have hight:
Betide me weale, betide me woe,
He ne'er shall find my promise light.'
He writhe a gold ring from his finger,
And gave itt to that gay ladie:
Sayes, 'It was all that I cold save,
In Harley woods where I cold bee.'
'And wilt thou goe, thou noble Lord?
Then farewell truth and honestie,
And farewell heart, and farewell hand,
For never more I shall thee see.'
The wind was faire, the boatmen call'd,
And all the saylors were on borde;
491
Then William Douglas took to his boat,
And with him went that noble lord.
Then he cast up a silver wand,
Says, 'Gentle lady, fare thee well!'
The lady fett a sigh soe deep,
And in a dead swoone down shee fell.
'Now let us goe back, Douglas,' he sayd,
'A sickness hath taken yond faire ladie;
If ought befall yond lady but good,
Then blamed for ever I shall bee.'
'Come on, come on, my Lord,' he sayes,
'Come on, come on, and let her bee;
There's ladyes enow in Lough-leven
For to cheere that gay ladie.'
'If you'll not turne yourself, my Lord,
Let me goe with my chamberlaine;
We will but comfort that faire lady
And wee will return to you againe.'
'Come on, come on, my Lord,' he sayes,
'Come on, come on, and let her bee;
My sister is craftye, and wold beguile
A thousand such as you and mee.'
When they had sayled fifty myle,
Now fifty mile upon the sea,
Hee snt his man to ask the Douglas,
When they shold that shooting see.
'Faire words,' quoth he, 'they make fooles faine,
And that by thee and thy lord is seen;
You may hap to think itt soon enough,
Ere you that shooting reach, I ween.'
Jamye his hatt pulled over his browe,
He thought his lord then was betray'd;
And he is to Erle Percy againe,
To tell him what the Douglas sayd.
492
'Hold upp thy head, man,' quoth his lord,
'Nor therefore lett thy courage fayle;
He did it but to prove thy heart,
To see if he cold make it quail.'
When they had other fifty sayld,
Other fifty mile upon the sea,
Lord Percy called to Douglas himselfe,
Sayd, 'What wilt thou nowe doe with mee?'
'Looke that your brydle be wight, my Lord,
And your horse goe swift as shipp att sea;
Looke that your spurres be bright and sharpe,
That you may pricke her while she'll away.'
'What needeth this, Douglas?' he sayth;
'What needest thou to flyte with mee?
For I was counted a horseman good
Before that ever I mett with thee.
'A false Hector hath my horse,
Who dealt with mee so treacherouslie;
A false Armstrong he hath my spurres,
And all the geere belongs to mee.'
When they had sayled other fifty mile,
Other fifty mile upon the sea,
They landed low by Berwicke side,
A deputed 'laird' landed Lord Percye.
Then he at Yorke was doomde to dye,
It was, alas! a sorrowful sight;
Thus they betrayed that noble earle,
Who ever was a gallant wight.
~ Anonymous Olde English,
332:Guy And Amarant
Guy journeyes towards that sanctifyed ground
Whereas the Jewes fayre citye sometime stood,
Wherin our Saviours sacred head was crownd,
And where for sinfull man he shed his blood.
To see the sepulcher was his intent,
The tombe that Joseph unto Jesus lent.
With tedious miles he tyred his wearye feet,
And passed desart places full of danger;
At last with a most woefull wight did meet,
A man that unto sorrow was noe stranger.
For he had fifteen sonnes made captives all
To slavish bondage, in extremest thrall.
A gyant called Amarant detaind them,
Whom noe man durst encounter for his strength,
Who, in a castle which he held, had chaind them.
Guy questions where, and understands at length
The place not farr. - 'Lend me thy sword,' quoth hee;
'Ile lend my manhood all thy sonnes to free.'
With that he goes and lays upon the dore
Like one that sayes, I must and will come in.
The gyant never was soe rowz'd before,
For noe such knocking at his gate had bin;
Soe takes his keyes and clubb, and cometh out,
Staring with ireful countenance about.
'Sirra,' quoth hee, 'what busines hast thou heere?
Art come to feast the crowes about my walls?
Didst never heare noe ransome can him cleere
That in the compasse of my furye falls?
For making me to take a porters paines,
With this same clubb I will dash out thy braines.'
'Gyant,' quoth Guy, 'y'are quarrelsome, I see;
Choller and you seem very neere of kin;
Most dangerous at the clubb belike you bee;
I have bin better armd, though nowe goe thin.
264
But shew thy utmost hate, enlarge thy spight,
Keene is my weapon, and shall doe me right.'
Soe draws his sword, salutes him with the same
About the head, the shoulders, and the side,
Whilst his erected clubb doth death proclaime,
Standinge with huge Colossus' spacious stride,
Putting such vigour to his knotty beame
That like a furnace he did smoke extreame.
But on the ground he spent his strokes in vaine,
For Guy was nimble to avoyde them still,
And ever ere he heav'd his clubb againe,
Did brush his plated coat against his will:
At such advantage Guy wold never fayle
To bang him soundlye in his coate of mayle.
Att last through thirst the gyant feeble grewe,
And sayd to Guy, 'As thou'rt of humane race,
Show itt in this, give natures wants their dewe;
Let me but goe and drinke in yonder place;
Thou canst not yeeld to 'me' a smaller thing
Than to graunt life thats given by the spring.'
'I graunt thee leave,' quoth Guye, 'goe drink thy last,
Go pledge the dragon and the salvage bore,
Succeed the tragedyes that they have past;
But never thinke to taste cold water more;
Drinke deepe to Death and unto him carouse;
Bid him receive thee in his earthen house.'
Soe to the spring he goes, and slakes his thirst,
Takeing the water in extremely like
Some wracked shipp that one a rocke is burst,
Whose forced hulke against the stones does stryke;
Scooping it in soe fast with both his hands
That Guy, admiring, to behold it stands.
'Come on,' quoth Guy, 'let us to work againe;
Thou stayest about thy liquor overlong;
The fish which in the river doe remaine
Will want thereby; thy drinking doth them wrong;
265
But I will see their satisfaction made;
With gyants blood they must and shall be payd.'
'Villaine,' quoth Amarant, 'Ile crush thee streight;
Thy life shall pay thy daring toungs offence!
This clubb, which is about some hundred weight,
Is deathes commission to dispatch thee hence!
Dresse thee for ravens dyett, I must needes,
And breake thy bones as they were made of reedes!'
Incensed much by these bold pagan bostes,
Which worthye Guy cold ill endure to heare,
He hewes upon those bigg supporting postes
Which like two pillars did his body beare.
Amarant for those wounds in choller growes,
And desperatelye att Guy his clubb he throwes,
Which did directly on his body light
Soe violent and weighty therewithall,
That downe to ground on sudden came the knight;
And ere he cold recover from the fall,
The gyant gott his clubb againe in fist,
And aimd a stroke that wonderfullye mist.
'Traytor,' quoth Guy, 'thy falshood Ile repay,
This coward act to intercept my bloode.'
Sayes Amarant, 'Ile murther any way;
With enemyes, all vantages are good;
O could I poyson in thy nostrills blowe,
Besure of it I wold dispatch thee soe!'
'Its well,' said Guy, 'thy honest thoughts appeare
Within that beastlye bulke where devills dwell,
Which are thy tenants while thou livest heare,
But will be landlords when thou comest in hell.
Vile miscreant, prepare thee for their den,
Inhumane monster, hatefull unto men!
'But breathe thy selfe a time while I goe drinke,
For flameing Phoebus with his fyerye eye
Torments me soe with burning heat, I thinke
My thirst wolde serve to drinke an ocean drye.
266
Forbear a litle, as I delt with thee.'
Quoth Amarant, 'Thou hast noe foole of mee!
'Noe, sillye wretch, my father taught more witt,
How I shold use such enemyes as thou.
By all my gods I doe rejoice at itt,
To understand that thirst constraines thee now;
For all the treasure that the world containes,
One drop of water shall not coole thy vaines.
'Releeve my foe! why, 'twere a madmans part!
Refresh an adversarye, to my wrong!
If thou imagine this, a child thou art.
Noe, fellow, I have known the world too long
To be soe simple now I know thy want;
A minutes space of breathing I'll not grant.'
And with these words, heaving aloft his clubb
Into the ayre, he swings the same about,
Then shakes his lockes, and doth his temples rubb,
And like the Cyclops in his pride doth strout:
'Sirra,' says hee, 'I have you at a lift;
Now you are come unto your latest shift;
'Perish forever; with this stroke I send thee
A medicine that will doe thy thirst much good;
Take noe more care for drinke before I end thee,
And then wee'll have carouses of thy blood!
Here's at thee with a butcher's downright blow,
To please my furye with thine overthrow!'
'Infernall, false, obdurate feend,' said Guy,
'That seemst a lumpe of crueltye from hell;
Ungratefull monster, since thou dost deny
The thing to mee wherein I used thee well,
With more revenge than ere my sword did make,
On thy accursed head revenge Ile take.
'The gyants longitude shall shorter shrinke,
Except thy sun-scorcht skin be weapon proof.
Farewell my thirst! I doe disdaine to drinke.
Streames, keepe your waters to your owne behoof,
267
Or let wild beasts be welcome thereunto;
With those pearle drops I will not have to do.
'Here, tyrant, take a taste of my good-will;
For thus I doe begin my bloodye bout;
You cannot chuse but like the greeting ill,It is not that same clubb will beare you out, And take this payment on thy shaggye crowne'A blowe that brought him with a vengeance downe.
Then Guy sett foot upon the monsters brest,
And from his shoulders did his head divide,
Which with a yawninge mouth did gape unblest, Noe dragons jawes were ever seene soe wide
To open and to shut, - till life was spent.
Then Guy tooke keyes, and to the castle went,
Where manye woefull captives he did find,
Which had beene tyred with extremityes,
Whom he in friendly manner did unbind,
And reasoned with them of their miseryes.
Eche told a tale with teares and sighes and cryes,
All weeping to him with complaining eyes.
There tender ladyes in darke dungeons lay,
That were surprised in the desart wood,
And had noe other dyett everye day
But flesh of humane creatures for their food;
Some with their lovers bodyes had beene fed,
And in their wombes their husbands buryed.
Now he bethinkes him of his being there,
To enlarge the wronged brethren from their woes;
And, as he searcheth, doth great clamours heare,
By which sad sound's direction on he goes
Untill he findes a darksome obscure gate,
Arm'd strongly ouer all with iron plate:
That he unlockes, and enters where appeares
The strangest object that he ever saw,
Men that with famishment of many years
Were like deathes picture, which the painters draw!
268
Divers of them were hanged by eche thombe;
Others head-downward; by the middle, some.
With diligence he takes them from the walls,
With lybertye their thraldome to acquaint.
Then the perplexed knight their father calls,
And sayes, 'Receive thy sonnes, though poore and faint:
I promised you their lives; accept of that;
But did not warrant you they shold be fat.
'The castle I doe give thee, heere's the keyes,
Where tyranye for many yeeres did dwell;
Procure the gentle tender ladyes ease;
For pittyes sake use wronged women well:
Men easilye revenge the wrongs men do,
But poore weake women have not strength thereto.'
The good old man, even overjoyed with this,
Fell on the ground, and wold have kist Guys feete.
'Father,' quoth he, 'refraine soe base a kiss!
For age to honor youth, I hold unmeete;
Ambitious pryde hath hurt mee all it can,
I goe to mortifie a sinfull man.'
~ Anonymous Olde English,
333:1005
The More Modern Ballad Of Chevy Chace
God prosper long our noble king,
Our liffes and safetyes all;
A woefull hunting once there did
In Chevy-Chace befall.
To drive the deere with hound and horne,
Erle Percy took his way;
The child may rue that is unborne
The hunting of that day.
The sout Erle of Northumberland
A vow to God did make,
His pleasure in the Scottish woods
Three summers days to take;
The cheefest harts in Chevy-Chase
To kill and beare away:
These tydings to Erle Douglas came,
In Scotland where he lay.
Who sent Erle Percy present word,
He wold prevent his sport;
The English Erle not fearing that,
Did to the woods resort,
With fifteen hundred bow-men bold,
All chosen men of might,
Who knew full well in time of neede
To ayme their shafts arright.
The gallant greyhounds swiftly ran,
To chase the fallow deere;
On Munday they began to hunt,
Ere day-light did appeare;
And long before high noone they had
An hundred fat buckes slaine;
Then having din'd, the drovyers went
To rouze the deare againe.
1006
The bow-men mustered on the hills,
Well able to endure;
Theire backsides all, with speciall care,
That day were guarded sure.
The hounds ran swiftly through the woods,
The nible deere to take,
That with their cryes the hills an dales
An eccho shrill did make.
Lord Percy to the quarry went,
To view the tender deere;
Quoth he, 'Erle Douglas promised
This day to meet me heere;
'But if I though he wold not come,
Noe longer wold I stay.'
With that, a brave younge gentleman
Thus to the Erle did say:
'Loe, yonder doth Erle Douglas come,
His men in armour bright;
Full twenty hundred Scottish speres,
All marching in our sight.
'All men of pleasant Tivydale,
Fast by the river Tweede:'
'O cease your sport,' Erle Percy said,
'And take your bowes with speede.
'And now with me, my countrymen,
Your courage forth advance;
For never was there champion yett
In Scotland or in France,
'That ever did on horseback come,
But, if my hap it were,
I durst encounter man for man,
With him to breake a spere.'
Erle Douglas on his milke-white steede,
1007
Most like a baron bold,
Rode formost of his company,
Whose armour shone like gold.
'Show me,' sayd hee, 'whose men you bee,
That hunt soe boldly heere,
That, without my consent, doe chase
And kill my fallow-deere.'
The man that first did answer make
Was noble Percy hee;
Who sayd, 'Wee list not to declare,
Nor shew whose men wee bee.
'Yet will wee spend our deerest blood,
Thy cheefest harts to slay;'
Then Douglas swore a solempne oathe,
And thus in rage did say;
'Ere thus I will out-braved bee,
One of us two shall dye:
I know thee well, an erle thou art,
Lord Percy, soe am I.
'But trust me, Percy, pittye it were,
And great offence, to kill
Any of these our guiltlesse men,
For they have done no ill.
'Let thou and I the battell trye,
And set our men aside.'
'Accurst bee he,' Erle Percy sayd,
'By whome this is denyed.'
Then stept a gallant squier forth,
Witherington was his name,
Who said, 'I wold not have it told
To Henry our king for shame,
'That ere my captaine fought on foote,
And I stood looking on:
You bee two erles,' sayd Witherington,
1008
'And I a squier alone.
'He doe the best that doe I may,
While I have power to stand;
While I have power to weeld my sword,
Ile fight with hart and hand.'
Our English archers bent their bowes,
Their harts were good and trew;
Att the first flight of arrowes sent,
Full four-score Scots they slew.
Yet bides Earl Douglas on the bent,
As Chieftain stout and good,
As valiant Captain, all unmov'd
The shock he firmly stood.
His host he parted had in three,
As Leader ware and try'd,
And soon his spearmen on their foes
Bare down on every side.
Throughout the English archery
They dealt full many a wound;
But still our valiant Englishmen
All firmly kept their ground.
And throwing strait their bows away,
They grasp'd their swords so bright;
And now sharp blows, a heavy shower,
On shields and helmets light.
They clos'd full fast on everye side,
Noe slacknes there was found,
And many a gallant gentleman
Lay gasping on the ground.
O Christ! it was a griefe to see,
And likewise for to heare,
The cries of men lying in their gore,
And scattered here and there.
1009
At last these two stout erles did meet,
Like captaines of great might;
Like lyons wood they layd on lode,
And made a cruell fight.
They fought, untill they both did sweat,
With swords of tempered steele;
Until the blood, like drops of rain,
They trickling downe did feele.
'Yeeld thee, Lord Percy,' Douglas sayd;
'In faith I will thee bringe,
Where thou shalt high advanced bee
By James our Scottish king.
'Thy ransome I will freely give,
And thus report of thee,
Thou art the most couragious knight
That ever I did see.'
'Noe, Douglas,' quoth Erle Percy then,
'Thy proffer I doe scorne;
I will not yeelde to any Scott,
That ever yett was borne.'
With that, there came an arrow keene
Out of an English bow,
Which strucke Erle Douglas to the heart,
A deepe and deadlye blow:
Who never spake more words than these,
'Fight on, my merry men all;
For why, my life is at an end:
Lord Percy sees my fall.'
Then leaving liffe, Erle Percy tooke
The dead man by the hand;
And said, 'Erle Douglas, for thy life
Wold I had lost my land!
'O Christ! my verry hart doth bleed
With sorrow for thy sake;
1010
For sure, a more renowned knight
Mischance cold never take.'
A knight amongst the Scotts there was,
Which saw Erle Douglas dye,
Who streight in wrath did vow revenge
Upon the Lord Percye;
Sir Hugh Mountgomerye was he call'd,
Who, with a spere most bright,
Well-mounted on a gallant steed,
Ran fiercely through the fight;
And past the English archers all,
Without all dread or feare,
And through Erle Percyes body then
He thrust his hatefull spere
With such a vehement force and might
He did his body gore,
The speare ran through the other side
A large cloth-yard, and more.
So thus did both these nobles dye,
Whose courage none could staine;
An English archer then perceiv'd
The noble erle was slaine.
He had a bow bent in his hand,
Made of a trusty tree;
An arrow of a cloth-yard long
Up to the head drew hee.
Against Sir Hugh Mountgomerye,
So right the shaft he sett,
The grey goose-wing that was thereon
In his harts bloode was wett.
This fight did last from breake of day
Till setting of the sun;
For when they rung the evening bell,
The battel scarce was done.
1011
With stout Erle Percy, there was slaine,
Sir John of Egerton,
Sir Robert Ratcliff, and Sir John,
Sir James, that bold Baron.
And with Sir George and stout Sir James,
Both knights of good account,
Good Sir Ralph Rabby there was slaine,
Whose prowesse did surmount.
For Witherington needs must I wayle,
As one in doleful dumpes;
For when his legs were smitten off,
He fought upon his stumpes.
And with Erle Douglas, there was slaine
Sir Hugh Mountgomerye,
Sir Charles Murray, that from the feeld
One foote wold never flee.
Sir Charles Murray of Ratcliff, too,
His sisters sonne was hee;
Sir David Lamb, so well esteem'd,
Yet saved cold not bee.
And the Lord Maxwell in like case
Did with Erle Douglas dye;
Of twenty hundred Scottish speres,
Scarce fifty-five did flye.
Of fifteen hundred Englishmen,
Went home but fifty-three;
The rest were slaine in Chevy-Chace,
Under the greene wood tree.
Next day did many widowes come,
Their husbands to bewayle;
They washt their wounds in brinish teares,
But all wold not prevayle.
Theyr bodyes, bathed in purple blood,
1012
They bore with them away:
They kist them dead a thousand times,
Ere they were cladd in clay.
This newes was brought to Eddenborrow,
Where Scotlands king did raigne,
That brave Erle Douglas suddenlye
Was with an arrow slaine.
'O heavy newes,' King James did say;
'Scotland can witnesse bee,
I have not any captaine more
Of such account as hee.'
Like tydings to King Henry came,
Within as short a space,
That Percy of Northumberland
Was slaine in Chevy-Chace.
'Now God be with him,' said our king,
'Sith it will noe better bee;
I trust I have, within my realme,
Five hundred as good as hee.
'Yett shall not Scotts nor Scotland say,
But I will vengeance take,
I'll be revenged on them all,
For brave Erle Perceys sake.'
This vow full well the king perform'd
After, at Humbledowne;
In one day, fifty knights were slayne,
With lordes of great renowne.
And of the rest, of small account,
Did many thousands dye:
Thus endeth the hunting in Chevy-Chase,
Made by the Erle Percy.
God save our king, and bless this land
In plentye, joy, and peace;
And grant henceforth, that foule debate
1013
'Twixt noblemen may cease!
~ Anonymous Olde English,
334:King Estmere
Hearken to me, gentlemen,
Come and you shall heare;
He tell you of two of the boldest brethren,
That ever born y-were.
The tone of them as Adler yonge,
The tother was Kyng Estmere;
The were as bolde men in their deedes,
As any were, farr and neare.
As they were drinking ale and wine
Within Kyng Estmeres halle:
'When will ye marry a wyfe, brother,
A wyfe to gladd us all?'
Then bespake him Kyng Estmere,
And answered him hatilee
'I know not that ladye in any lande,
That is able to marry with mee.'
'Kyng Adland hath a daughter, brother,
Men call her bright and sheene;
If I were kyng here in your stead,
That ladye shold be queene.'
Sayes, 'Reade me, reade me, deare brother,
Throughout merry England,
Where we might find a messenger
Betweene us two to sende.'
Sayes, 'You shall ryde yourselfe, brother,
He beare you companee;
Many throughe fals messengers are deceived,
And I feare lest soe shold wee.'
Thus the renisht them to ryde
Of twoe good renisht steedes,
And when they came to Kyng Adlands halle,
Of red golde shone their weedes.
341
And when the came to Kyng Adlands halle
Before the goodlye yate,
Ther they found good Kyng Adland
Rearing himselfe theratt.
'Nowe Christ thee save, good Kyng Adland,
Nowe Christ thee save and see.'
Sayd, 'You be welcome, Kyng Estmere,
Right hartilye to mee.'
'You have a daughter,' sayd Adler yonge,
'Men call her bright and sheene;
My brother wold marrye her to his wiffe,
Of Englande to be queene.'
'Yesterdaye was att my dere daughter
Syr Bremor the Kyng of Spayne;
And then she nicked him of naye;
I feare sheele do youe the same.'
'The Kyng of Spayne is a foule paynim,
And leevith on Mahound;
And pitye it were that fayre ladye
Shold marrye a heathen hound.'
'But grant to me,' sayes Kyng Estmere,
'For my love I you praye,
That I may see your daughter dere
Before I goe hence awaye.'
'Althoughe itt is seven yeare and more
Syth my daughter was in halle,
She shall come downe once for your sake,
To glad my guestes alle.'
Downe then came that mayden fayre,
With ladyes lacede in pall,
And halfe a hondred of bolde knightes,
To bring her from bowre to hall,
And eke as manye gentle squieres,
To waite upon them all.
342
The talents of golde were on her head sette,
Hunge low downe to her knee;
And everye rynge on her small finger
Shone of the chrystall free.
Sayes, 'Christ you save, my deare Madame;'
Sayes, 'Christ you save and see;'
Sayes, 'You be welcome, Kyng Estmere,
Right welcome unto mee.
'And iff you love me, as you saye,
So well and hartilee,
All that ever you are comen about
Soone sped now itt may bee.'
Then bespake her father deare:
'My daughter, I saye naye;
Remember well the Kyng of Spayne,
What he sayd yesterdaye.
'He wold pull downe my halles and castles,
And reave me of my lyfe:
And ever I feare that paynim kyng,
Iff I reave him of his wyfe.'
'Your castles and your towres, father,
Are stronglye built aboute;
And therefore of that foule paynim
Wee neede not stande in doubte.
'Plyght me your troth nowe, Kyng Estmere,
By heaven and your right hande,
That you will marrye me to your wyfe,
And make me queene of your land.'
Then Kyng Estmere he plight his troth
By heaven and his righte hand,
That he wolde marrye her to his wyfe,
And make her queene of his land.
And he tooke leave of that ladye fayre,
343
To goe to his owne countree,
To fetche him dukes and lordes and knightes,
That marryed the might bee.
They had not ridden scant a myle,
A myle forthe of the towne,
But in did come the Kynge of Spayne,
With kempes many a one:
But in did come the Kyng of Spayne,
With manye a grimme barone,
Tone day to marrye Kyng Adlands daughter,
Tother daye to carrye her home.
Then shee sent after Kyng Estmere,
In all the spede might bee,
That he must either returne and fighte,
Or goe home and lose his ladye.
One whyle then the page he went,
Another whyle he ranne;
Till he had oretaken Kyng Estmere,
I wis, he never blame.
'Tydinges, tydinges, Kyng Estmere!'
'What tydinges nowe, my boye?'
'O tydinges I can tell you,
That will you sore annoye.
'You had not ridden scant a myle,
A myle out of the towne,
But in did come the Kyng of Spayne
With kempes many a one:
'But in did come the Kyng of Spayne
With manye a grimme barone,
Tone day to marrye Kyng Adlands daughter,
Tother daye to carrye her home.
'That ladye fayre she greetes you well,
And ever-more well by mee:
You must either turne againe and fighte,
344
Or goe home and lose your ladye.'
Sayes, 'Reade me, reade me, deare brother,
My reade shall ryde at thee,
Whiche way we best may turne and fighte,
To save this fayre ladye.'
'Now hearken to me,' sayes Adler yonge,
'And your reade must rise at me:
I quicklye will devise a waye
To sette thy ladye free.
'My mother was a westerne woman,
And learned in gramarye,
And when I learned at the schole,
Something shee taught itt me.
'There groweth an hearbe within this fielde,
And iff it were but knowne,
His color which is whyte and redd,
It will make blacke and browne:
'His color which is browe and blacke,
Itt will make redd and whyte;
That sword is not in all Englande,
Upon his coate will byte.
'And you shal be a harper, brother,
Out of the north countree;
And Ile be your boye, so faine of fighte,
To beare your harpe by your knee.
'And you shall be the best harper,
That ever tooke harpe in hande;
And I will be the best singer,
That ever sung in this land.
'Itt shal be written in your forheads,
All and in grammarye,
That we towe are the boldest men
That are in all Christentye.'
345
And thus they renisht them to ryde,
On towe good renish steedes;
And whan the came to Kyng Adlands hall,
Of redd gold shone their weedes.
And whan the came to Kyng Adlands hall,
Untill the fayre hall yate,
There they found a proud porter,
Rearing himselfe thereatt.
Sayes, 'Christ thee save, thou proud porter;'
Sayes, 'Christ thee save and see.'
'Nowe you be welcome,' sayd the porter,
'Of what land soever ye bee.'
'We been harpers,' sayd Alder yonge,
'Come out of the northe countree;
We been come hither untill this place,
This proud weddinge for to see.'
Sayd, 'And your color were white and redd,
As it is blacke and browne.
Ild saye Kyng Estmere and his brother
Were comen untill this towne.'
Then they pulled out a ryng of gold,
Layd itt on the porters arme:
'And ever we will thee, proud porter,
Thow wilt saye us no harme.'
Sore he looked on Kyng Estmere,
And sore he handled the ryng,
Then opened to them the fayre hall yates,
He lett for no kind of thyng.
Kyng Estmere he light off his steede,
Up att the fayre hall board;
The frothe that came from his brydle bitte
Light on Kyng Bremors beard.
Sayes, 'Stable thy steede, thou proud harper,
Go stable him in the stalle;
346
Itt doth not beseeme a proud harper
To stable him in a kyngs halle.'
'My ladd he is so lither,' he sayd,
'He will do nought that's meete;
And aye that I cold but find the man,
Were able him to beate.'
'Thou speakst proud words,' sayd the paynim kyng,
'Thou harper here to mee:
There is a man within this halle,
That will beate thy lad and thee.'
'O lett that man come downe,' he sayd,
'A sight of him wold I see;
And whan hee hath beaten well my ladd,
Then he shall beate of mee.'
Downe they came the kemperye man,
And looked him in the eare;
For all the gold, that was under heaven,
He durst not neigh him neare.
'And how nowe, kempe,' sayd the Kyng of Spayne,
'And how that aileth thee?'
He sayes, 'Itt is written in his forhead
All and in gramarye,
That for all the gold that is under heaven,
I dare not neigh him nye.'
Kying Estmere then pulled forth his harpe,
And played thereon so sweete:
Upstarte the ladye from the kynge,
As hee sate at the meate.
'Now stay thy harpe, thou proud harper,
Now stay thy harpe, I say;
For an thou playest as thou beginnest,
Thou'lt till my bride awaye.'
He strucke upon his harpe agayne,
And playd both fayre and free;
347
The ladye was so pleasde thereatt,
She laught loud laughters three.
'Nowe sell me thy harpe,' sayd the Kyng of Spayne,
'Thy harpe and stryngs eche one,
And as many gold nobles thou shalt have,
As there be stryngs thereon.'
'And what wold ye doe with my harpe,' he sayd,
'Iff I did sell it yee?'
'To playe my wiffe and me a Fitt,
When abed together we bee.'
'Now sell me,' quoth hee, 'thy bryde soe gay,
As shee sitts laced in pall,
And as many gold nobles I will give,
As there be rings in the hall.'
'And what wold ye doe with my bryde soe gay,
Iff I did sell her yee?
More seemelye it is for her fayre bodye
To lye by mee than thee.'
Hee played agayne both loud and shrille,
And Adler he did syng,
'O ladye, this is thy owne true love;
Noe harper, but a kyng.
'O ladye, this is thy owne true love,
As playnlye thou mayest see;
And Ile rid thee of that foule paynim,
Who partes thy love and thee.'
The ladye looked, the ladye blushte,
And blushte and lookt agayne,
While Adler he hath drawne his brande,
And hath the Sowdan slayne.
Up then rose the kemperye men,
And loud they gan to crye:
'Ah! traytors, yee have slayne our kyng,
And therefore yee shall dye.'
348
Kyng Estmere threwe the harpe asyde,
And swith he drew his brand;
And Estmere he, and Adler yonge,
Right stiffe in stour can stand.
And aye their swordes soe sore can byte,
Throughe help of Gramarye,
That soone they have slayne the kempery men,
Or forst them forth to flee.
Kyng Estmere tooke that fayre ladye,
And marryed her to his wiffe,
And brought her home to merrye England
With her to leade his life.
~ Anonymous Olde English,
335:A Pleasant Ballad Of King Henry Ii. And The Miller Of
Mansfield
Part the First.
Henry, our royall kind, would ride a hunting
To the greene forest so pleasant and faire;
To see the harts skipping, and dainty does tripping,
Unto merry Sherwood his nobles repaire:
Hawke and hound were unbound, all things prepar'd
For the game, in the same, with good regard.
All a long summers day rode the king pleasantlye,
With all his princes and nobles eche one;
Chasing the hart and hind, and the bucke gallantlye,
Till the dark evening forc'd all to turne home.
Then at last, riding fast, he had lost quite
All his lords in the wood, late in the night.
Wandering thus wearilye, all alone, up and downe,
With a rude miller he mett at the last;
Asking the ready way unto faire Nottingham,
'Sir,' quoth the miller, 'I meane not to jest,
Yet I thinke, what I thinke, sooth for to say;
You doe not lightlye ride out of your way.'
'Why, what dost thou tihnk of me,' quoth our king merrily,
'Passing thy judgement upon me so briefe?'
'Good faith,' sayd the miller, 'I meane not to flatter thee,
I guess thee to bee but some gentleman thiefe;
Stand thee backe, in the darke; light not adowne,
Lest that I presently crack thy knaves crowne.'
'Thou dost abuse me much,' quoth the king, 'saying thus;
I am a gentleman; lodging I lacke.'
'Thou hast not,' quoth th' miller, 'one groat in thy purse;
All thy inheritance hanges on thy backe.'
'I have gold to discharge all that I call;
If it be forty pence, I will pay all.'
13
'If thou beest a true man,' then quoth the miller,
'I sweare by my toll-dish, I'll lodge thee all night.'
'Here's my hand,' quoth the king, 'that was I ever.'
'Nay, soft,' quoth the miller, 'thou may'st be a sprite.
Better I'll know thee, ere hands we will shake;
With none but honest men hands will I take.'
Thus they went all along unto the millers house,
Where they were seething of puddings and souse;
The miller first enter'd in, after him went the king;
Never came hee in soe smoakye a house.
'Now,' quoth hee, 'let me see here what you are.'
Quoth our king, 'Looke your fill, and do not spare.'
'I like well thy countenance, thou hast an honest face:
With my son Richard this night thou shalt lye.'
Quoth his wife, 'By my troth, it is a handsome youth,
Yet it's best, husband, to deal warilye.
Art thou no run-away, prythee, youth, tell?
Shew me thy passport, and all shal be well.'
Then our king presentlye, making lowe courtesye,
WIth his hatt in his hand, thus he did say;
'I have no passport, nor never was servitor,
But a poor courtyer rode out of my way:
And for your kindness here offered to mee,
I will requite you in everye degree.'
Then to the miller his wife whisper'd secretlye,
Saying, 'It seemeth, this youth's of good kin,
Both by his apparel, and eke by his manners;
To turne him out, certainlye were a great sin.'
'Yea,' quoth hee, 'you may see he hath some grace,
When he doth speake to his betters in place.'
'Well,' quo' the millers wife, 'young man, ye're welcome here;
And, though I say it, well lodged shall be:
Fresh straw will I have, laid on thy bed so brave
And good brown hempen sheets likewise,' quoth shee.
'Aye,' quoth the good man; 'and when that is done,
Thou shalt lye with no worse than our own sonne.'
14
'Nay, first,' quoth Richard, 'good-fellowe, tell me true,
Hast thou noe creepers within thy gay hose?
Or art thou not troubled with the scabbado?'
'I pray,' quoth the king, 'what creatures are those?'
'Art thou not lowsy, nor scabby?' quoth he:
'If you beest, surely thou lyest not with mee.'
This caus'd the king, suddenlye, to laugh most hartilye,
Till the teares trickled fast downe from his eyes.
Then to their supper were they set orderlye,
With hot bag-puddings, and good apple-pyes;
Nappy ale, good and stale, in a browne bowle,
Which did about the board merrilye trowle.
'Here,' quoth the miller, 'good fellowe, I drinke to thee,
And to all 'cuckholds, wherever they bee.''
'I pledge thee,' quoth our king, 'and thanke thee heartilye
For my good welcome in everye degree:
And here, in like manner, I drinke to thy sonne.'
'Do then,' quoth Richard, 'and quicke let it come.'
'Wife,' quoth the miller, 'fetch me forth lightfoote,
And of his sweetnesse a little we'll taste,'
A fair ven'son pastye brought she out presentlye,
'Eate,' quoth the miller, 'but, sir, make no waste.
Here's dainty lightfoote!' 'In faith,' sayd the king,
'I never before eat so daintye a thing.'
'I-wis,' quoth Richard, 'no daintye at all it is,
For we doe eate of it everye day.'
'In what place,' sayd our king, 'may be bought like to this?'
'We never pay pennye for itt, by my fay:
From merry Sherwood we fetch it home here;
Now and then we make bold with our kings deer.'
'Then I thinke,' sayd our king, 'that it is venison.'
'Eche foole,' quoth Richard, 'full well may know that;
Never are wee without two or three in the roof,
Very well fleshed, and excellent fat:
But, prythee, say nothing wherever thou goe;
We would not, for two pence, the king should it knowe.'
15
'Doubt not,' then sayd the king, 'my promist secresye;
The king shall never know more on't for mee.'
A cupp of lambs-wool they dranke unto him then,
And to their bedds they past presentlie.
The nobles, next morning, went all up and down,
For to seeke out the king in everye towne.
At last, at the millers 'cott,' soone they espy'd him out,
As he was mounting upon his faire steede;
To whom they came presently, falling down on their knee;
Which made the millers heart wofully bleede;
Shaking and quaking, before him he stood,
Thinking he should have been hang'd, by the rood.
The king perceiving him fearfully trembling,
Drew forth his sword, but nothing he sed:
The miller downe did fall, crying before them all,
Doubting the king would have cut off his head.
But he his kind courtesye for to requite,
Gave him great living, and dubb'd him a knight.
Part the Second.
When as our royall king came home from Nottingham,
And with his nobles at Westminster lay,
Recounting the sports and pastimes they had taken,
In this late progress along the way,
Of them all, great and small, he did protest,
The miller of Mansfields sport liked him best.
'And now, my lords,' quoth the king, 'I am determined
Against St. Georges next sumptuous feast,
That this old miller, our new confirm'd knight,
With his son Richard, shall here be my guest:
For, in this merryment, 'tis my desire
To Talke with the jolly knight, and the young squire.'
When as the noble lords saw the kinges pleasantness,
They were right joyfull and glad in their hearts:
A pursuivant there was sent straighte on the business,
The which had often-times been in those parts.
When he came to the place where they did dwell,
16
His message orderlye then 'gan he tell.
'God save your worshippe,' then said the messenger,
'And grant your ladye her own hearts desire;
And to your sonne Richard good fortune and happiness,
That sweet, gentle, and gallant young squire.
Our king greets you well, and thus he doth say,
You must come to the court on St. George's day.
'Therefore, in any case, faile not to be in place.'
'I-wis,' quoth the miller, 'this is an odd jest:
What should we doe there? faith, I am halfe afraid.'
'I doubt,' quoth Richard, 'to be hang'd at the least.'
'Nay,' quoth the messenger, 'you doe mistake;
Our king he provides a great feast for your sake.'
Then sayd the miller, 'By my troth, messenger,
Thou hast contented my worshippe full well:
Hold, here are three farthings, to quite thy gentleness,
For these happy tydings which thou dost tell.
Let me see, hear thou mee; tell to our king,
We'll wayt on his mastershipp in everye thing.'
The pursuivant smiled at their simplicitye,
And making many leggs, tooke their reward,
And his leave taking with great humilitye,
To the kings court againe he repair'd;
Shewing unto his grace, merry and free,
The knightes most liberall gift and bountie.
When he was gone away, thus gan the miller say:
'Here comes expenses and charges indeed;
Now must we needs be brave, tho' we spend all we have,
For of new garments we have great need.
Of horses and serving-men we must have store,
With bridles and saddles, and twentye things more.'
'Tushe, Sir John,' quoth his wife, 'why should you frett or frowne?
You shall ne'er be att no charges for mee;
For I will turne and trim up my old russet gowne,
With everye thing else as fine as may bee;
And on our mill-horses swift we will ride,
17
With pillowes and pannells, as we shall provide.'
In this most statelye sort, rode they unto the court;
Their jolly sonne Richard rode foremost of all,
Who set up, for good hap, a cocks feather in his cap,
And so they jetted downe to the kings hall;
The merry old miller with hands on his side;
His wife like maid Merian did mince at that tide.
The king and his nobles, that heard of their coming,
Meeting this gallant knight with his brave traine,
'Welcome, sir knight,' quoth he, 'with your gay lady;
Good Sir John Cockle, once welcome againe;
And so is the squire of courage soe free.'
Quoth Dicke, 'A bots on you! do you know mee?'
Quoth our king gentlye, 'How should I forget thee?
Thou wast my owne bed-fellowe, well it I wot.'
'Yea, sir,' quoth Richard, 'and by the same token,
Thou with thy farting didst make the bed hot.'
'Thou whore-son unhappy knave,' then quoth the knight,
'Speake cleanly to our king, or else go sh***.'
The king and his courtiers laugh at this heartily,
While the king taketh them both by the hand;
With the court-dames and maids, like to the queen of spades,
The millers wife did soe orderly stand,
A milk-maids courtesye at every word;
And downe all the folkes were set to the board.
There the king royally, in princelye majestye,
Sate at his dinner with joy and delight;
When they had eaten well, then he to jesting fell,
And in a bowle of wine dranke to the knight.
'Here's to you both, in wine, ale, and beer;
Thanking you heartilye for my good cheer.'
Quoth Sir John Cockle, 'I'll pledge you a pottle,
Were it the best ale in Nottinghamshire;'
But then sayd our king, 'Now I think of a thing;
Some of your lightfoote I would we had here.'
'Ho! ho!' quoth Richard, 'full well I may say it,
18
'Tis knavery to eate it, and then to betray it.'
'Why art thou angry?' quoth our king merrilye;
'In faith, I take it now very unkind:
I thought thou wouldst pledge me in ale and wine heartily.'
Quoth Dicke, 'You are like to stay till I have din'd:
You feed us with twatling dishes to small;
Zounds, a blacke-pudding is better than all.'
'Aye, marry,' quoth our king, 'that were a daintye thing,
Could a man get but one here for to eate:'
With that Dicke straite arose, and pluckt one from his hose,
Which with heat of his breech gan to sweate.
The king made a proffer to snatch it away:''Tis meat for your master: good sir, you must stay.'
Thus in great merriment was the time wholly spent,
And then the ladyes prepared to dance.
Old Sir John Cockle, and Richard, incontinent
Unto their places the king did advance.
Here with the ladyes such sport they did make,
The nobles with laughing did make their sides ake.
Many thankes for their paines did the king give them,
Asking young Richard then, if he would wed;
'Among these ladyes free, tell me which liketh thee?'
Quoth he, 'Jugg Grumball, Sir, with the red head,
She's my love, she's my life, her will I wed;
She hath sworn I shall have her maidenhead.'
Then Sir John Cockle the king call'd unto him,
And of merry Sherwood made him o'er seer,
And gave him out of hand three hundred pound yearlye:
'Take heed now you steale no more of my deer;
And once a quarter let's here have your view;
And now, Sir John Cockle, I bid you adieu.'
~ Anonymous Olde English,
336:The Beggar's Daughter Of Bednall-Green
Part the First
Itt was a blind beggar, had long lost his sight,
He had a faire daughter of bewty most bright;
And many a gallant brave suiter had shee,
For none was soe comelye as pretty Bessee.
And though shee was of favor most faire,
Yett seing shee was but a poor beggars heyre,
Of ancyent housekeepers despised was shee,
Whose sonnes came as suitors to prettye Bessee.
Wherefore in great sorrow faire Bessy did say,
'Good father, and mother, let me goe away
To seeke out my fortune, whatever itt bee.'
This suite then they granted to prettye Bessee.
Then Bessy, that was of bewtye soe bright,
All cladd in gray russett, and late in the night
From father and mother alone parted shee,
Who sighed and sobbed for prettye Bessee.
Shee went till shee came to Stratford-le-Bow,
Then knew shee not whither, nor which way to goe;
With teares shee lamented her hard destinie,
So sadd and soe heavy was pretty Bessee.
Shee kept on her journey untill it was day,
And went unto Rumford along the hye way;
Where at the Queenes Armes entertained was shee,
Soe faire and wel favoured was pretty Bessee.
Shee had not beene there a month to an end,
But master and mistres and all was her friend;
And every brave gallant that once did her see
Was straight-way enamoured of pretty Bessee.
Great gifts they did send her of silver and gold,
And in their songs daylye her love was extold;
Her beawtye was blazed in every degree,
719
Soe faire and soe comelye was pretty Bessee.
The young men of Rumford in her had their joy;
Shee shewed herself courteous, and modestlye coye,
And at her commandment still wold they bee,
Soe fayre and so comelye was pretty Bessee.
Foure suitors att once unto her did goe,
They craved her favor, but still she sayd noe;
'I wild not wish gentles to marry with mee,-'
Yett ever they honored pretty Bessee.
The first of them was a gallant young knight,
And he came unto her disguisde in the night;
The second a gentleman of good degree,
Who wooed and sued for prettye Bessee.
A merchant of London, whose wealth was not small,
He was the third suiter, and proper withall;
Her masters owne sonne the fourth man must bee,
Who swore he would dye for pretty Bessee.
'And, if thou wilt marry with mee,' quoth the knight,
'Ile make thee a ladye with joy and delight;
My hart's so enthralled by thy bewtie,
That soone I shall dye for prettye Bessee.'
The gentleman sayd, 'Come marry with mee,
As fine as a ladye my Bessy shal bee;
My life is distressed, O heare me,' quoth hee,
'And grant me thy love, my prettye Bessee.'
'Let me bee thy husband,' the merchant cold say,
'Thou shalt live in London both gallant and gay;
My shippes shall bring home rych jewells for thee,
And I will for ever love pretty Bessee.'
Then Bessy shee sighed, and thus shee did say;
'My father and mother I meane to obey;
First gett their good will, and be faithfull to me,
And you shall enjoye your prettye Bessee.'
720
To every one this answer shee made;
Wherfore unto her they joyfullye sayd,
'This thing to fulfill we all doe agree;
But where dwells thy father, my prettye Bessee?'
'My father,' shee said, 'is soone to be seene;
The seely blind beggar of Bednall-greene,
That daylye sits begging for charitie,
He is the good father of pretty Bessee.
'His markes and his tokens are knowen very well;
He always is led with a dogg and a bell;
A seely olde man, God knoweth, is hee,
Yet hee is the father of pretty Bessee.'
'Nay then,' quoth the merchant, 'thou art not for mee;'
'Nor,' quoth the innholder, 'my wiffe thou shalt bee;'
'I lothe,' sayd the gentle, 'a beggars degree,
And therefore, adewe, my pretty Bessee!'
'Why then,' quoth the knight, 'hap better or worse,
I waighe not true love by the waight of the pursse,
And bewtye is bewtye in every degree;
Then welcome unto me, my pretty Bessee.
'With thee to thy father forthwith I will goe.'
'Nay soft,' quoth his kinsmen, 'it must not be soe:
A poor beggars daughter noe ladye shal bee;
Then take thy adew of pretty Bessee.'
But soone after this, by breake of the day,
The knight had from Rumford stole Bessy away;
The younge men of Rumford, as thicke might bee,
Rode after to feitch againe pretty Bessee.
As swifte as the winde to ryde they were seene,
Until they came neare unto Rednall-greene,
And as the knight lighted most courteouslie,
They all fought against him for pretty Bessee.
But rescew came speedilye over the plaine,
Or else the young knight for his love had been slaine;
721
This fray being ended, then straitway he see
His kinsmen come rayling at pretty Bessee.
Then spake the blind beggar, 'Although I bee poore,
Yett rayle not against my child at my own doore;
Though shee be not decked in velvett and pearle,
Yet will I dropp angells with you for my girle;
'And then if my gold may better her birthe,
And equall the gold that you lay on the earth,
Then neyther rayle nor grudge you to see
The blind beggars daughter a lady to bee.
'But first you shall promise, and have itt well knowne,
The gold that you drop shall all be your owne.'
With that they replyed, 'Contented bee wee.'
'Then here's,' quoth the beggar, 'for pretty Bessee.'
With that an angell he cast on the ground,
And dropped, in angels, full three thousand pound;
And oftentimes itt was proved most plaine,
For the gentlemens one, the beggar droppt twayne:
Soe that the place wherin they did sitt
With gold it was covered every whitt;
The gentlemen then having dropt all their store,
Sayd, 'Now, beggar, hold, for wee have noe more.
'Thou hast fulfilled thy promise arright;'
'Then marry,' quoth he, 'my girle to this knight;
And heere,' added hee, 'I will now throwe you downe,
A hundred pounds more to buy her a gowne.'
The gentlemen all, that this treasure had seene,
Admired the beggar of Bednall-greene.
And all those that were her suitors before,
There fleshe for very anger they tore.
Thus was faire Besse matched to the knight,
And then made a ladye in others despite:
A fairer ladye there never was seene,
Than the blind beggars daughter of Bednall-greene.
722
But of their sumptuous marriage and feast,
What brave lords and knights thither were prest,
The Second Fitt shall set forth to your sight,
With marveilous pleasure, and wished delight.
Part the Second
Off a blind beggars daughter most bright,
That late was betrothed unto a younge knight,
All the discourse therof you did see,
But now comes the wedding of pretty Bessee.
Within a gorgeous palace most brave,
Adorned with all the cost they cold have,
This wedding was kept most sumptuouslie,
And all for the creditt of pretty Bessee.
All kind of dainties and delicates sweete
Were bought for the banquet, as it was most meete;
Partridge, and plover, and venison most free,
Against the brave wedding of pretty Bessee.
This marriage through England was spread by report,
Soe that a great number thereto did resort,
Of nobles and gentles in every degree,
And all for the fame of prettye Bessee.
To church then went this gallant younge knight;
His bride followed after, an angell most bright,
With troopes of ladyes, the like nere was seene
As went with sweete Bessy of Bednall-greene.
This marryage being solempnized then,
With musicke performed by the skilfullest men,
The nobles and gentles sate downe at that tyde,
Each one admiring the beautifull bryde.
Now, after the sumptuous dinner was done,
To talke and to reason a number begunn,
They talkt of the blind beggars daughter most bright,
And what with his daughter he gave to the knight.
723
Then spake the nobles, 'Much marveil have wee
This jolly blind beggar wee cannot here see.'
'My Lords,' qouth the bride, 'my father's so base
He is loth with his presence these states to disgrace.'
'The prayse of a woman in questyon to bringe,
Before her own face, were a flattering thinge;
But wee thinke thy father's baseness,' quoth they,
'Might by thy bewtye be cleane put away.'
They had noe sooner these pleasant words spoke,
But in comes the beggar cladd in a silke cloke,
A faire velvet capp and a fether had hee,
And now a musicyan, forsooth, he wold bee.
He had a daintye lute under his arme,
He touched the strings, which made such a charme;
Saies, 'Please you to heare any musicke of mee,
Ile sing you a song of pretty Bessee.'
With that his lute he twanged straightway,
And thereon begann most sweetlye to play,
And after that lessons were playd two or three,
He strayn'd out this song most delicatlie:
'A poore beggars daughter did dwell on a greene,
Who for her fairenesse might well be a queene,
A blithe bonny lasse, and a daintye was shee,
And many one called her pretty Bessee.
'Her father hee had noe goods, nor noe land,
But beggd for a penny all day with his hand,
And yett to her marriage hee gave thousands three,
And still he hath somewhat for pretty Bessee.
'And if any one here her berth doe disdaine,
Her father is ready, with might and with maine,
To proove shee is come of noble degree,
Therfore never flout att prettye Bessee.'
With that the lords and the companye round
724
With harty laughter were readye to swound;
Att last said the lords, 'Full well wee may see,
The bride and the beggar's behoulden to thee.'
On this the bride all blushing did rise,
The pearlie dropps standing within her faire eyes;
'O pardon my father, grave nobles,' quoth shee,
'That throughe blind affection thus doteth on mee.'
'If this be thy father,' the nobles did say,
'Well may he be proud of this happy day,
Yett by his countenance well may wee see,
His birth and his fortune did never agree.
'And therfore, blind man, we pray thee bewray,
(And looke that the truth thou to us doe say),
Thy birth and thy parentage what itt may bee,
For the love that thou bearest to pretty Bessee.'
'Then give me leave, nobles and gentles, each one,
One song more to sing and then I have done;
And if that itt may not winn good report,
Then doe not give me a Groat for my sport:
'[Sir Simon de Montfort my subject shal bee;
Once chiefe of all the great barons was hee,
Yet fortune so cruelle this lorde did abase,
Now loste and forgotten are hee and his race.
'When the barons in armes did King Henrye oppose,
Sir Simon de Montfort their leader they chose;
A leader of courage undaunted was hee,
And oft-times he made their enemyes flee.
'At length in the battle on Evashame plaine
The barons were routed, and Montfort was slaine;
Most fatall that battel did prove unto thee,
Thoughe thou wast not borne then, my prettye Bessee!
'Along with the nobles that fell at that tyde,
His eldest son Henrye, who fought by his side,
Was fellde by a blowe he receivde in the fight!
725
A blowe that deprivde him for ever of sight.
'Among the dead bodyes all lifelesse he laye,
Till evening drewe on of the following daye,
When by a yong ladye discoverd was hee;
And this was thy mother, my prettye Bessee!
'A barons faire daughter stept forth in the nighte
To search for her father who fell in the fight,
And seeing yong Montfort, where gasping he laye,
Was moved with pitye and brought him awaye.
'In secrette she nurst him and swaged his paine,
While he throughe the realme was beleevd to be slaine;
At lengthe his faire bride she consented to bee,
And made him glad father of prettye Bessee.
'And nowe lest oure foes our lives sholde betraye,
We clothed ourselves in beggars arraye;
Her jewelles shee solde, and hither came wee;
All our comfort and care was our prettye Bessee.]
'And here have wee lived in fortunes despite,
Thoughe poore, yet contented, with humble delighte:
Full forty winters thus have I beene
A silly blind beggar of Bednall-greene.
'And here, noble lordes, is ended the song
Of one that once to your own ranke did belong;
And thus have you learned a secrette from mee,
That ne'er had beene knowne but for prettye Bessee.'
Now when the faire companye everye one
Had heard the strange tale in the song he had showne,
They all were amazed, as well they might bee,
Both at the blinde beggar and pretty Bessee.
With that the faire bride they all did embrace,
Saying, 'Sure thou art come of an honourable race;
Thy father likewise is of noble degree,
And thou art well worthy a lady to bee.'
726
Thus was the feast ended with joye and delighte;
A bridegroome most happy then was the young knighte,
In joy and felicitie long lived hee,
All with his faire ladye, the pretty Bessee.
~ Anonymous Olde English,
337:Sir Andrew Barton
The First Part
'When Flora with her fragrant flowers
Bedeckt the earth so trim and gaye,
And Neptune with his daintye showers
Came to present the monthe of Maye;
King Henrye rode to take the ayre,
Over the river of Thames past hee;
When eighty merchants of London came,
And downe they knelt upon their knee.
'O yee are welcome, rich merchants,
Good saylors, welcome unto mee.'
They swore by the rood, they were saylors good,
But rich merchants they cold not bee.
'To France nor Flanders dare we pass,
Nor Bordeaux voyage dare we fare;
And all for a rover that lyes on the seas,
Who robbs us of our merchant ware.'
King Henrye frownd, and turned him rounde,
And swore by the Lord that was mickle of might,
'I thought he had not beene in the world,
Durst have wrought England such unright.'
The merchants sighed, and said, 'Alas!'
And thus they did their answer frame;
'He is a proud Scott, that robbs on the seas,
And Sir Andrewe Barton is his name.'
The king loot over his left shoulder,
And an angrye look then looked hee;
'Have I never a lorde in all my realme,
Will feitch yond traytor unto mee?'
'Yea, that dare I,' Lord Howard sayes;
If it please your grace to give me leave,
Myselfe wil be the only man.'
'Thou art but yong,' the kyng replyed,
'Yond Scott hath numbred manye a yeare.'
'Trust me, my liege, Ile make him quail,
599
Or before my prince I will never appeare.'
'Then bowemen and gunners thou shalt have,
And chuse them over my realme so free;
Besides good mariners, and shipp-boyes,
To guide the great shipp on the sea.'
The first man that Lord Howard chose,
Was the ablest gunner in all the realme,
Thoughe he was threescore yeeres and ten;
Good Peter Simon was his name.
'Peter,' sais hee, 'I must to the sea,
To bring home a traytor live or dead;
Before all others I have chosen thee,
Of a hundred gunners to be the head.'
'If you, my lord, have chosen mee
Of a hundred gunners to be the head,
Then hang me up on your mainemast tree,
If I misse my marke one shilling bread.'
My lord then chose a boweman rare,
Whose active hands had gained fame;
In Yorkshire was this gentleman borne,
And William Horseley was his name.
'Horseley,' sayd he, 'I must with speede
Go seeke a traytor on the sea,
And now of a hundred bowemen brave
To be the head I have chosen thee.'
'If you,' quoth hee, 'have chosen mee
Of a hundred bowemen to be the head,
On your main-mast Ile hanged bee,
If I miss twelvescore one penny bread.
With pikes, and gunnes, and bowemen bold,
This noble Howard is gone to the sea;
With a valyant heart and a pleasant cheare,
Out at Thames mouth sayled he.
And days he scant had sayled three,
Upon the 'voyage' he tooke in hand,
But there he mett with a noble shipp,
And stoutely made itt stay and stand.
600
'Thou must tell me,' Lord Howard said,
'Now who thou art, and what's thy name;
And shewe me where thy dwelling is,
And whither bound, and whence thou came.'
'My name is Henry Hunt,' quoth hee
With a heavye heart, and a carefull mind;
'I and my shipp doe both belong
To the Newcastle that stands upon Tyne.'
'Hast thou not heard, nowe, Henrye Hunt,
As thou hast sayled by daye and by night,
Of a Scottish rover on the seas;
Men call him Sir Andrew Barton, knight?'
Then ever he sighed, and sayd, 'Alas!'
With a grieved mind, and well away,
'But over-well I knowe that wight;
I was his prisoner yesterday.
'As I was sayling uppon the sea,
A Burdeaux voyage for to fare,
To his hach-borde he clasped me,
And robd me of all my merchant ware.
And mickle debts, God wot, I owe,
And every man will have his owne,
And I am nowe to London bounde,
Of our gracious king to beg a boone.'
'That shall not need,' Lord Howard sais;
'Lett me but once that robber see,
For every penny tane thee froe
It shall be doubled shillings three.'
'Nowe God forefend,' the merchant said,
'That you shold seek soe far amisse!
God keepe you out of that traitors hands!
Full litle ye wott what a man hee is.
'Hee is brasse within, and steele without,
With beames on his topcastle stronge;
And eighteen pieces of ordinance
He carries on each side along.
And he hath a pinnance deerlye dight,
St. Andrewes crosse, that is his guide;
601
His pinnace beareth ninescore men,
And fifteen canons on each side.
'Were ye twentye shippes, and he but one,
I sweare by kirke, and bower, and hall,
He wold overcome them everye one,
If once his beames they doe downe fall.'
'This is cold comfort,' sais my lord,
'To wellcome a stranger thus to the sea:
Yet Ile bring him and his shipp to shore,
Or to Scottland hee shall carrye mee.'
'Then a noble gunner you must have,
And he must aim well with his ee,
And sinke his pinnace into the sea,
Or else hee never orecome will bee.
And if you chance his shipp to borde,
This counsel I must give withall,
Let no man to his topcastle goe
To strive to let his beams downe fall.
'And seven pieces of ordinance,
I pray your honour lend to mee,
On each side of my shipp along,
And I will lead you on the sea.
A glasse Ile sett, that may be seene,
Whether you sayle by day or night;
And to-morrowe, I sweare, by nine of the clocke
You shall meet with Sir Andrewe Barton, knight.'
The Second Part
The merchant sett my lorde a glasse,
Soe well apparent in his sight,
And on the morrowe, by nine of the clocke,
He shewed him Sir Andrewe Barton, knight.
His hachebord it was 'gilt' with gold,
Soe deerlye dight it dazzled the ee;
'Nowe by my faith,' Lord Howarde sais,
'This is a gallant sight to see.
'Take in your ancyents, standards eke,
602
So close that no man may them see;
And put me forth a white willowe wand,
As merchants use to sayle the sea.'
But they stirred neither top nor mast;
Stoutly they past Sir Andrew by;
'What English churles are yonder,' he sayd,
'That can soe litle curtesye?
'Now by the roode, three yeares and more
- I have been Admirall over the sea,
And never an English nor Portingall
Without my leave can passe this way.'
Then called he forth his stout pinnace;
'Fetch backe yonder pedlars nowe to mee:
I sweare by the masse, yon English churles
Shall all hang att my maine-mast tree.'
With that the pinnace itt shott off;
Full well Lord Howard might it ken;
For itt stroke down my lord's fore mast,
And killed fourteen of his men.
'Come hither, Simon,' sayes my lord,
'Looke that thy word be true, thou said;
For at my maine-mast thou shalt hang,
If thou misse thy marke one shilling bread.'
Simon was old, but his heart itt was bold;
His ordinance he laid right lowe,
He put it in chain full nine yardes long,
With other great shott, lesse and moe,
And he lette goe his great gunnes shott;
Soe well he settled itt with his ee,
The first sight that Sir Andrew sawe,
He see his pinnace sunke in the sea.
And when he saw his pinnace sunke,
Lord, how his heart with rage did swell!
'Nowe cutt my ropes, itt is time to be gon;
Ile fetch yon pedlars backe mysell.'
When my lord sawe Sir Andrew loose,
Within his heart hee was full faine;
'Nowe spread your ancyents, strike up drummes,
603
Sound all your trumpetts out amaine.'
'Fight on, my men,' Sir Andrewe sais,
'Weale, howsoever this geere will sway;
Itt is my lord admirall of England,
Is come to seeke mee on the sea.'
Simon had a sonne, who shott right well,
That did Sir Andrewe mickle scare;
In att his decke he gave a shott,
Killed threescore of his men of warre.
Then Henrye Hunt, with rigour hott,
Came bravely on the other side;
Soone he drove downe his fore-mast tree,
And killed fourscore men beside.
'Nowe, out alas!' Sir Andrewe cryed,
'What may a man now thinke or say?
Yonder merchant theefe, that pierceth mee,
He was my prisoner yesterday.
'Come hither to me, thou Gordon good,
That aye wast ready att my call;
I will give the three hundred markes,
If thou wilt let my beames downe fall.'
Lord Howard hee then calld in haste,
'Horseley see thou be true in stead;
For thou shalt at the maine-mast hang,
If thou miss twelvescore one penny bread.'
Then Gordon swarved the main-mast tree,
He swarved it with might and maine;
But Horseley with a bearing arrowe,
Stroke the Gordon through the braine;
And he fell unto the haches again,
And sore his deadlye wounde did bleed:
Then word went through Sir Andrewes men,
How that the Gordon hee was dead.
'Come hither to mee, James Hambilton,
Thou art my only sisters sonne;
If thou wilt let my beames downe fall,
Six hundred nobles thou hast wonne.'
604
With that he swarved the maine-mast tree,
He swarved it with a nimble art;
But Horseley with a broad arrowe
Pierced the Hambilton thorough the heart.
And downe he fell upon the deck,
That with his blood did streame amaine;
Then every Scott cryed, 'Well-away!
Alas a comelye youth is slaine!'
All woe begone was Sir Andrew then,
With griefe and rage his heart did swell;
'Go fetch me forth my amour of proofe,
For I will to the topcastle mysell.
'Goe fetch me forth my armour of proofe;
That gilded is with gold soe cleare;
God be with my brother John of Barton!
Against the Portingalls hee it ware.
And when he had on this armour of proofe,
He was a gallant sight to see;
Ah! nere didst thou meet with living wight
My deere brother, could cope with thee.'
'Come hither, Horseley,' sayes my lord,
'And looke your shaft that itt goe right;
Shoot a good shoote in time of need,
And for it thou shalt be made a knight.'
'Ile shoot my best,' quoth Horseley then,
'Your honour shall see, with might and maine;
But if it were hanged at your mainemast,
I have now left but arrowes twaine.'
Sir Andrew he did swarve the tree,
With right good will he swarved then,
Upon his breast did Horseley hitt,
But the arrow bounded back agen.
Then Horseley spyed a privye place,
With a perfect eye, in a secrette part:
Under the spole of his right arme
He smote Sir Andrew to the heart.
'Fight on, my men,' Sir Andrew sayes,
605
'A little Ime hurt, but yett not slaine;
Ile but lye downe and bleede a while,
And then Ile rise and fight againe.
Fight on, my men,' Sir Andrew sayes,
'And never flinche before the foe;
And stand fast by St. Andrewes crosse,
Untill you hear my whistle blowe.'
They never heard his whistle blow,
Which made their hearts waxe sore adread:
Then Horseley sayd, 'Abroad, my lord,
For well I wott Sir Andrew's dead.'
They boarded then his noble shipp,
They boarded it with might and maine;
Eighteen score Scots alive they found,
The rest were either maimed or slaine.
Lord Howard tooke a sword in hand,
And off he smote Sir Andrewes head;
'I must have left England many a daye,
If thou wert alive as thou art dead.'
He caused his body to be cast
Over the hatchbord into the sea,
And about his middle three hundred crownes:
'Wherever thou land this will bury thee.'
Thus from the warres Lord Howard came,
And backe he sayled ore the maine;
With mickle joy and triumphing
Into Thames mouth he came againe.
Lord Howard then a letter wrote,
And sealed it with seale and ring;
'Such a noble prize have I brought to Your Grace
As never did subject to a king.
'Sir Andrewes shipp I bring with mee,
A braver shipp was never none;
Nowe hath Your Grace two shipps of warr,
Before in England was but one.'
King Henryes grace with royall cheere
Welcomed the noble Howard home;
'And where,' said he, 'is this rover stout,
606
That I myselfe may give the doome?'
'The rover, he is safe, my liege,
Full many a fadom in the sea;
If he were alive as he is dead,
I must have left England many a day.
And Your Grace may thank four men i' the ship
For the victory wee have wonne;
These are William Horseley, Henry Hunt,
And Peter Simon, and his sonne.'
'To Henry Hunt,' the king then sayd,
'In lieu of what was from thee tane,
A noble a day now thou shalt have,
Sir Andrewes jewels and his chayne.
And Horseley thou shalt be a knight,
And lands and livings shalt have store;
Howard shall be Erle Surrye hight,
As Howards erst have beene before.
'Nowe, Peter Simon, thou art old,
I will maintaine thee and thy sonne;
And the men shall have five hundred markes
For the good service they have done.'
Then in came the queene with ladyes fair
To see Sir Andrewe Barton, knight;
They weend that hee were brought on shore,
And thought to have seen a gallant sight.
But when they see his deadlye face,
And eyes soe hollow in his head,
'I wold give,' quoth the king, 'a thousand markes,
This man were alive as hee is dead.
Yett for the manfull part hee playd,
Which fought soe well with heart and hand,
His men shall have twelvepence a day,
Till they come to my brother kings high land.'
~ Anonymous Olde English,
338:1094
The Wright's Chaste Wife
Allemyghty god, maker of alle,
Saue you my souereyns in towre & halle,
And send you good grace!
If ye wylle a stounde blynne,
Of a story I wylle begynne,
And telle you alle the cas,
Meny farleyes ?aue herde,
Ye would haue wondyr how yt ferde;
Lystyn, and ye schalle here;
Of a wryght I wylle you telle
That some tyme in thys land gan dwelle,
And lyued by hys myster.
Whether that he were yn or oute,
Of erthely man hadde he no dowte,
To werke hows, harowe, nor plowgh,
Or other werkes, what so they were,
Thous wrought he hem farre and nere,
And dyd tham wele I-nough.
Thys wryght would wedde no wyfe,
Butt yn yougeth to lede hys lyfe
In myrthe and o?ody;
Ouer alle where he gan wende,
Alle they seyd 'welcome, frende,
Sytt downe, and do gla[d]ly.'
Tylle on a tyme he was wyllyng,
As tyme comyth of alle thyng,
(So seyth the profesye,)
A wyfe for to wedde & haue
That myght hys goodes kepe & saue,
And for to leue alle foly.
Ther dwellyd a wydowe in ?tre
That hadde a doughter feyre & fre;
Of her, word sprang wyde,
For sche was bothe stabylle & trewe,
Meke of maners, and feyre of hewe;
So seyd men in that tyde.
The wryght seyde, 'so god me saue,
Such a wyfe would I haue
To lye nyghtly by my syde.'
1095
He ?to speke wyth ?,
And rose erly on a daye
And ?an he to ryde.
The wryght was welcome to ?,
And her saluyd alle so blyve,
And so he dyd her doughter fre:
For the erand that he for came
Tho he spake, ?d yemane;
Than to hym seyd sche:
The wydow seyd, 'by heuen kyng,
I may geue wyth her no ?r> (And ?thynketh me
Saue a garlond I wylle the geue,
Ye schalle neuer see, whyle ye lyve,
None such in thys contre:
Haue here thys garlond of roses ryche,
In alle thys lond ys none yt lyche,
For ytt wylle euer be newe,
Wete ?e withowtyn fable,
Alle the whyle thy wyfe ys stable
The chaplett wolle hold hewe;
And yf thy wyfe vse putry,
Or tolle eny man to lye her by,
Than wolle yt change hewe,
And by the garlond ? see,
Fekylle or fals yf ?e be,
Or ellys yf sche be trewe.'
Of thys chaplett hym was fulle fayne,
And of hys wyfe, was nott to layne;
He weddyd her fulle sone,
And ladde her home wyth solempnite,
And hyld her brydalle dayes thre.
Whan they home come,
Thys wryght in hys hart cast,
If that he walkyd est or west
As he was wonte to done,
'My wyfe ?so bryght of ble
Men wolle desyre here fro me,
And ?tly and sone;'
Butt sone he hym by?br> That a chambyr schuld be wrought
Bothe of lyme and stone,
Wyth wallys strong as eny stele,
And dorres sotylly made and wele,
1096
He owte framyd yt sone;
The chambyr he lett make fast,
Wyth plaster of parys ?le last,
Such ous know I neuer none;
Ther ys kyng ne emperoure,
And he were lockyn in ?re,
That cowde gete owte of ?ne.
Nowe hath he done as he ?
And in the myddes of the flore wrought
A wondyr strange gyle,
A trapdoure rounde abowte
That no man myght come yn nor owte;
It was made wyth a wyle,
That who-so touchyd yt eny thyng,
In to ? he schuld flyng
Wythyn a lytylle whyle.
For hys wyfe he made that place,
That no man schuld beseke her of grace,
Nor her to begyle.
By ?e ? of the towne
Hadde ordeynyd tymbyr redy bowne,
An halle to make of tre.
After the wryght the lord lett sende
For ?schuld wyth hym lende
Monythys two or thre.
The lord seyd, 'woult ?e ??
I wylle send after her blyve
That sche may com to the.'
The wryght hys garlond hadde take wyth hym,
That was bryght and no ?mme,
Yt wes feyre on to see.
The lord axyd hym as he satt,
'Felowe, where hadyst ? hatte
That ys so feyre and newe?'
The wryght answerd alle so blyue,
And seyd, 'syr, I hadde yt wyth my wyfe,
And ?e me neuere rewe;
Syr, by my garlond I may see
Fekylle or fals yf ?e be,
Or yf ?e be trewe;
1097
And yf my wyfe loue a paramoure,
Than wylle my garlond vade coloure,
And change wylle yt the hewe.'
The lord ?'by godys myght,
That wylle I wete thys same nyght
Whether thys tale be trewe.'
To the wryghtys howse anon he went,
He fonde the wyfe ther-in presente
That was so bryght and schene;
Sone he hayled her trewly,
And so dyd sche the lord curtesly:
Sche seyd, 'welcome ye be;'
Thus seyd the wyfe of the hows,
'Syr, howe faryth my swete spowse
That hewyth vppon youre tre?'
'Sertes, dame,' he seyd, 'wele,
And I am come, so haue I hele,
To wete the wylle of the;
My loue ys so vppon the cast
That me thynketh my hert wolle brest,
It wolle none otherwyse be;
Good dame, graunt me thy grace
To pley with the in some preuy place
For gold and eke for fee.'
'Good syr, lett be youre fare,
And of such wordes speke no mare
For hys loue ?d on tre;
Hadde we onys begonne ?,
My husbond by his garlond myght see;
For sorowe he would wexe woode.'
'Certes, dame,' he seyd, 'naye;
Loue me, I pray you, in ?maye:
For godys loue change thy mode,
Forty marke schalle be youre mede
Of syluer and of gold [so] rede,
And that schalle do the good.'
'Syr, that deede schalle be done;
Take me that mony here anone.'
'I swere by the holy rode
I thought when I cam hyddere
For to bryng yt alle to-gyddere,
As I mott breke my heele.'
1098
Ther sche toke xl marke
Of syluer and gold styff and sterke:
Sche toke yt feyre and welle;
Sche seyd, 'in to the chambyr wylle we,
Ther no man schalle vs see;
No lenger wylle we spare.'
Vp the steyer they gan hye:
The stepes were made so queyntly
That farther myght he nott fare.
The lord stumbyllyd as he went in hast,
He felle doune in to ?ste
Forty fote and somedele more.
The lord began to crye;
The wyfe seyd to hym in hye,
'Syr, what do ye there?'
'Dame, I can nott seye howe
That I am come hydder nowe
To thys hows ?so newe;
I am so depe in thys sure flore
That I ne can come owte att no dore;
Good dame, on me ?e!'
'Nay,' sche seyd, 'so mut y the,
Tylle myne husbond come and se,
I schrewe hym ??'
The lord arose and lokyd abowte
If he myght eny where gete owte,
But yt holpe hym ryght noght,
The wallys were so thycke wythyn,
That he no where myght owte wynne
But helpe to hym were brought;
And euer the lord made euylle chere,
And seyd, 'dame, ?alt by thys dere.'
Sche seyd that sche ne rought;
Sche seyd 'I recke nere
Whyle I am here and ? there,
I schrewe herre ?doth drede.'
The lord was sone owte of her ?
The wyfe went in to her lofte,
Sche satte and dyd here dede.
Than yt felle on ?r daye
Of mete and drynke he gan her pray,
There of he hadde gret nede.
1099
He seyd, 'dame, for seynt charyte,
Wyth some mete ?fort me.'
Sche seyd, 'nay, so god me spede,
For I swere by swete seynt Iohne,
Mete ne drynke ne getyst ?e
Butt ?t swete or swynke;
For I haue both hempe and lyne,
And a betyngstocke fulle fyne,
And a swyngylle good and grete;
If ?t worke, tell me sone.'
'Dame, bryng yt forthe, yt schalle be done,
Fulle gladly would I ete.'
Sche toke the stocke in her honde,
And in to the pytt sche yt sclang
Wyth a grete hete:
Sche brought the lyne and hempe on her backe,
'Syr lord,' sche seyd, 'haue ?,
And lerne for to swete.'
Ther sche toke hym a bonde
For to occupy hys honde,
And bade hym fast on to bete.
He leyd yt downe on the stone,
And leyd on strockes welle good wone,
And sparyd nott on to leyne.
Whan ?hadde wrought a thraue,
Mete and drynke he gan to craue,
And would haue hadde yt fayne;
'That I hadde somewhat for to ete
Now after my gret swete;
Me thynketh yt were ryght,
For I haue labouryd nyght and daye
The for to plese, dame, I saye,
And therto putt my myght.'
The wyfe seyd 'so mutt I haue hele,
And yf ?e be wrought wele
Thou schalt haue to dyne.'
Mete and drynke sche hym bare,
Wyth a thrafe of flex mare
Of fulle long boundyn lyne.
So feyre the wyfe the lord gan praye
That he schuld be werkyng aye,
And nought ?schuld blynne;
1100
The lord was fayne to werke tho,
Butt hys men knewe nott of hys woo
Nor of ?des pyne.
The stuard to ?ht gan saye,
'Sawe ?e of my lord to-daye,
Whether that he ys wende?'
The wryght answerde and seyd 'naye;
I sawe hym nott syth yesterdaye;
I trowe ?be schent.'
The stuard stode ?ht by,
And of hys garlond hadde ferly
What ?be-mente.
The stuard seyd, 'so god me saue,
Of thy garlond wondyr I haue,
And who yt hath the sent.'
'Syr,' he seyd, 'be the same hatte
I can knowe yf my wyfe be badde
To me by eny other man;
If my floures ou?e or falle,
Then doth my wyfe me wrong wyth-alle,
As many a woman can.'
The stuard ?'by godes myght,
That schalle I preue thys same nyght
Whether ?s or banne,'
And in to hys chambyr he gan gone,
And toke tresure fulle good wone,
And forth he spedde hem than.
Butt he ne stynt att no stone
Tylle he vn-to ?htes hows come
That ylke same nyght.
He mett the wyfe amydde the gate,
Abowte ?e he gan her take,
And seyd 'my dere wyght,
Alle the good ?myne
I wylle the geue to be thyne
To lye by the alle nyght.'
Sche seyd, 'syr, lett be thy fare,
My husbond wolle wete wyth-owtyn mare
And I hym dyd that vnryght;
I would nott he myght yt wete
1101
For alle the good that I myght gete,
So Ihesus mutt me spede;
For, and eny man lay me by,
My husbond would yt wete truly,
It ys wythowtyn eny drede.'
The stuard seyd 'for hym ?wrought,
There-of, dame, drede the noght
Wyth me to do that dede;
Haue here of me xx marke
Of gold and syluer styf and starke,
Thys tresoure schalle be thy mede.'
'Syr, and I graunt ?you,
Lett no man wete butt we two nowe.'
He seyd, 'nay, wythowtyn drede.'
The stuard ? 'sykerly
Women beth both queynte & slye.'
The mony he gan her bede;
He ?wele to haue be spedde,
And of his erand he was onredde
Or he were fro hem I-gone.
Vp the sterys sche hym leyde
Tylle he saw the wryghtes bedde:
Of tresoure rought he none;
He went and stumblyd att a stone,
In to ?ere he fylle sone
Downe to the bare flore.
The lord seyd 'what deuylle art ?> And ?est falle on me nowe,
Thowe hadest hurt me fulle sore.'
The stuard stert and staryd abowte
If he myght ower gete owte
Att hole lesse or mare.
The lord seyd, 'welcome, and sytt be tyme,
For ?alt helpe to dyght thys lyne
For alle thy fers fare.'
The stuard lokyd on the knyght,
He seyd, 'syr, for godes myght,
My lord, what do you here?'
He seyd 'felowe, wyth-owtyn oth,
For o erand we come bothe,
The sothe wolle I nott lete.'
Tho cam the wyfe them vn-to,
And seyd, 'syres, what do you to,
1102
Wylle ye nott lerne to swete?'
Than seyd ? her vn-to,
'Dame, youre lyne ys I-doo,
Nowe would I fayne ete:
And I haue made yt alle I-lyke,
Fulle clere, and no ?ycke,
Me thynketh yt gret payne.'
The stuard seyd 'wyth-owtyn dowte,
And euer I may wynne owte,
I wyll breke her brayne.'
'Felowe, lett be, and sey nott so,
For ?alt worke or euer ?,
Thy wordes ?ne agayne,
Fayne ?alt be so to doo,
And thy good wylle put ?br> As a man buxome and bayne
Thowe schalt rubbe, rele, and spynne,
And ?t eny mete wynne,
That I geue to god a gyfte.'
The stuard seyd, 'then haue I wondyr;
Rather would I dy for hungyr
Wyth-owte hosylle or shryfte.'
The lord seyd, 'so haue I hele,
Thowe wylt worke, yf ?gyr welle,
What worke ? be brought.'
The lord satt and dyd hys werke,
The stuard drewe in to the derke,
Gret sorowe was in hys ?
The lord seyd, 'dame, here ys youre lyne,
Haue yt in godes blessyng and myne,
I hold yt welle I-wrought.'
Mete and drynke sche gaue hym yn,
'The stuard,' sche seyd, 'wolle he nott spynne,
Wylle he do ryght noght?'
The lord seyd, 'by swete sen Ione,
Of thys mete schalle he haue none
That ye haue me hydder brought.'
The lord ete and dranke fast,
The stuard hungeryd att ?,
For he gaue hym nought.
The stuard satt alle in a stody,
Hys lord hadde forgote curtesy:
Tho seyd ?rd, 'geue me some.'
1103
The lord seyd, 'sorow haue ?elle or sope
That schalle come in thy throte;
Nott so much as a crome!
Butt ?t helpe to dyght ?e,
Much hungyr yt schalle be thyne
Though ?e much mone.'
Vp he rose, and went therto,
'Better ys me ?doo
Whyle yt must nedys be do.'
The stuard began fast to knocke,
The wyfe ?m a swyngelyng stocke,
Hys mete ? to wyn;
Sche brought a swyngylle at ?,
'Good syres,' sche seyd, 'swyngylle on fast;
For no ?at ye blynne.'
Sche gaue hym a stocke to sytt vppon,
And seyd 'syres, ?ke must nedys be done,
Alle that that ys here yn.'
The stuard toke vp a stycke to saye,
'Sey, seye, swyngylle better yf ye may,
Hytt wylle be the better to spynne.'
Were ? neuer so gret,
Yet was he fayne to werke for hys mete
Though he were neuer so sadde;
Butt ?rd ? so stowde,
Was fayne to swyngelle ?es owte,
Ther-of he was nott glad.
The lordys meyne ?e att home
Wyst nott where he was bycome,
They were fulle sore adrad.
The proctoure of ?sche chyrche ryght
Came and lokyd on ?ht,
He lokyd as he were madde;
Fast ?toure gan hym frayne,
'Where hadest ? garlond gayne?
It ys euer lyke newe.'
The wryght gan say 'felowe,
Wyth my wyfe, yf ?t knowe;
That dare me nott rewe;
For alle the whyle my wyfe trew ys,
1104
My garlond wolle hold hewe I-wys,
And neuer falle nor fade;
And yf my wyfe take a paramoure,
Than wolle my garlond vade ?re,
That dare I ley myne hede.'
The proctoure ? 'in good faye
That schalle I wete thys same daye
Whether yt may so be.'
To the wryghtes hows he went,
He grete ? wyth feyre entente,
Sche seyd 'syr, welcome be ye.'
'A! dame, my loue ys on you fast
Syth the tyme I sawe you last;
I pray you yt may so be
That ye would graunt me of youre grace
To play wyth you in some priuy place,
Or ellys to deth mutt me.'
Fast ?toure gan to pray,
And euer to hym sche seyd 'naye,
That wolle I nott doo.
Hadest ?e ?e wyth me,
My spouse by hys garlond myght see,
That schuld torne me to woe.'
The proctoure seyd, 'by heuen kyng,
If he sey to the any ?> He schalle haue sorowe vnsowte;
Twenty marke I wolle ?,
It wolle ?e welle to lyue,
The mony here haue I brought.'
Nowe hath sche the tresure tane,
And vp ?re be they gane,
(What helpyth yt to lye?)
The wyfe went the steyre be-syde,
The proctoure went a lytylle to wyde
He felle downe by and by.
Whan he in to ?er felle,
He wente to haue sonke in to helle,
He was in hart fulle sory.
The stuard lokyd on the knyght,
And seyd 'proctoure, for godes myght,
Come and sytt vs by.'
The proctoure began to stare,
For he was he wyst neuer whare,
1105
Butt wele he knewe ?ht
And the stuard ?ngelyd ?.
He seyd 'syres, for godes pyne,
What do ye here thys nyght?'
The stuard seyd, 'god geue the care,
Thowe camyst to loke howe we fare,
Nowe helpe ?e were dyght.'
He stode stylle in a gret ?
What to answer he wyst noght:
'By mary fulle of myght,'
The proctoure seyd, 'what do ye in ?br> For to bete thys wyfes lyne?
For Jhesus loue, fulle of myght,'
The proctoure seyd ryght as he ?
'For me yt schalle be euylle wrought
And I may see aryght,
For I lernyd neuer in londe
For to haue a swyngelle in hond
By day nor be nyght.'
The stuard seyd, 'as good as ? We hold vs that be here now,
And lett preue yt be syght;
Yet must vs worke for owre mete,
Or ellys schalle we none gete,
Mete nor drynke to owre honde.'
The lord seyd, 'why flyte ye two?
I trowe ye wylle werke or ye goo
Yf yt be as I vndyrstond.'
Abowte he goys twyes or thryes;
They ete & drynke in such wyse
That ?e hym ryght noght.
The proctoure seyd, 'thynke ye no schame,
Yheue me some mete, (ye be to blame,)
Of that the wyfe ye brought.'
The stuard seyd 'euylle spede the soppe
If eny morcelle come in thy throte
Butt ?h vs hadest wrought.'
The proctoure stode in a stody
Whether he myght worke hem by;
And so to torne hys ?
To the lord he drewe nere,
And to hym seyd wyth myld chere,
'That mary mott the spede.'
The proctoure began to knocke,
1106
The good wyfe rawte hym a rocke,
For therto hadde sche nede;
Sche seyd 'whan I was mayde att home,
Other werke cowde I do none
My lyfe ther-wyth to lede.'
Sche gaue hym in hande a rocke hynde,
And bade hem fast for to wynde
Or ellys to lett be hys dede.
'Yes, dame,' he seyd, 'so haue I hele,
I schalle yt worke both feyre & welle
As ye haue taute me.'
He wauyd vp a strycke of lyne,
And he span wele and fyne
By-fore the swyngelle tre.
The lord seyd '?nnest to grete,
Therfor ?alt haue no mete,
That ?alt welle see.'
Thus ?t and wrought fast
Tylle ? dayes were past;
Then the wryght, home came he,
And as he cam by hys hows syde
He herd noyse that was not ryde
Of persons two or thre;
One of hem knockyd lyne,
A-nothyr swyngelyd good and fyne
By-fore the swyngylle tre,
The thyrde did rele and spynne,
Mete and drynke ther-wyth to wynne,
Gret nede ther-of hadde he.
Thus ?ht stode herkenyng;
Hys wyfe was ware of hys comyng,
And ageynst hym went sche.
'Dame,' he seyd, 'what ys ?ne?
I here gret noyse here wythynne;
Telle me, so god the spede.'
'Syr,' sche seyd, 'workemen thre
Be come to helpe you and me,
Ther-of we haue gret nede;
Fayne would I wete what they were.'
But when he sawe hys lord there,
Hys hert bygan to drede
To see hys lord in ?ce,
1107
He ?yt was a strange cas,
And seyd, 'so god hym spede,
What do ye here, my lord and knyght?
Telle me nowe for godes myght
Howe cam thys vn-to?'
The knyght seyd 'What ys best rede?
Mercy I aske for my mysdede,
My hert ys wondyr wo.'
'So ys myne, verament,
To se you among thys flex and hempe,
Fulle sore yt ruyth me;
To se you in such hevynes,
Fulle sore myne hert yt doth oppresse,
By god in trinite.'
The wryght bade hys wyfe lett hym owte,
'Nay, ?owe come on my snowte
If they passe hens to-daye
Tylle that my lady come and see
Howe ?ld haue done wyth me,
Butt nowe late me saye.'
Anon sche sent after the lady bryght
For to fett home her lord and knyght,
Therto sche seyd noght;
Sche told her what they hadde ment,
And of ther purpos & ther intente
That they would haue wrought.
Glad was ?y of that tydyng;
When sche wyst her lord was lyuyng,
Ther-of sche was fulle fayne:
Whan sche came vn-to ?re abouen,
Sche lokyd vn-to ?er downe,
And seyd,-?nott to leyne,'Good syres, what doo you here?'
'Dame, we by owre mete fulle dere,
Wyth gret trauayle and peyne;
I pray you helpe ?were owte,
And I wylle swere wythowtyn dowte
Neuer to come here agayne.'
The lady spake the wyfe vn-tylle,
And seyd 'dame, yf yt be youre wylle,
What doo thes meyny here?'
The carpentarys wyfe her answerd sykerly,
1108
'Alle they would haue leyne me by,
Euerych in ther manere,
Gold and syluer they me brought,
And forsoke yt, and would yt noght,
The ryche gyftes so clere.
Wyllyng ?e to do me schame,
I toke ther gyftes wyth-owtyn blame,
And ther they be alle thre.'
The lady answerd her anon,
'I haue thynges to do att home
Mo than two or thre;
I wyst my lord neuer do ryght noght
Of no ?t schuld be wrought,
Such as fallyth to me.'
The lady lawghed and made good game
Whan they came owte alle in-same
From the swyngylle tre.
The knyght seyd 'felowys in fere,
I am glad ?be here,
By godes dere pyte;
Dame, and ye hadde bene wyth vs,
Ye would haue wrought, by swete Ihesus,
As welle as dyd we.'
And when they cam vp abouen
They turnyd abowte and lokyd downe,
The lord seyd, 'so god saue me,
Yet hadde I neuer such a fytte
As I haue hadde in ?e pytte;
So mary so mutt me spede.'
The knyght and thys lady bryght,
Howe they would home that nyght,
For no thyng they would abyde;
And so they went home;
Thys seyd Adam of Cobsam.
By the weye as they rode
Throwe a wode in ther playeng,
For to here the fowlys syng
They hovyd stylle and bode.
The stuard sware by godes ore,
And so dyd the proctoure much more,
That neuer in ther lyfe
Would they no more come in ?ne
1109
Whan they were onys thens come,
Thys forty yere and fyve.
Of the tresure that they brought
The lady would geue hem ryght noght,
Butt gaue yt to the wryghtes wyfe.
Thus the wryghtes garlond was feyre of hewe,
And hys wyfe bothe good and trewe:
There-of was he fulle blythe;
I take wytnes att gret and smalle,
Thus trewe bene good women alle
That nowe bene on lyve,
So come thryste on ther hedys
Whan they mombylle on ther bedys
Ther pater noster ryue.
Here ys wretyn a geste of the wryght
That hadde a garlond welle I-dyght,
The coloure wylle neuer fade.
Now god ?heuyn kyng
Graunt vs alle hys dere blessyng
Owre hertes for to glade;
And alle tho that doo her husbondys ryght,
Pray we to Ihesu fulle of myght,
That feyre mott hem byfalle,
And that they may come to heuen blys,
For thy dere moderys loue ther-of nott to mys,
Alle good wyues alle.
Now alle tho that thys tretys hath hard,
Ihesu graunt hem for her reward
As trew louers to be
As was the wryght vn-to hys wyfe
And sche to hym duryng her lyfe.
Amen, for charyte.
Here endyth the wryghtes processe trewe
Wyth hys garlond feyre of hewe
That neuer dyd fade the coloure.
It was made by the avyse
Of hys wywes moder wytty and wyse
Of flourys most of honoure,
1110
Of roses whyte ?le nott fade,
Whych floure alle ynglond doth glade
Wyth trewloues medelyd in syght;
Vn-to the whych floure I-wys
The loue of god and of the comenys
Subdued bene of ryght.
EXPLICIT
~ Anonymous Olde English,
339:Adam Bell, Clym Of The Clough, And William Of
Cloudesly
Part the First
Mery it was in the grene forest
Amonge the leves grene,
Wheras men hunt east and west,
Wyth bowes and arrowes kene,
To ryse the dere out of theyr denne,
Suche sightes hath ofte bene sene,
As by thre yemen of the north countrey,
By them it is I meane.
The one of them hight Adam Bel,
The other Clym of the Clough,
The thyrd was William of Cloudesly,
An archer good ynough.
They were outlawed for venyson,
These yemen everychone;
They swore them brethren upon a day,
To Englyshe-wood for to gone.
Now lith and lysten, gentylmen,
That of myrthes loveth to here:
Two of them were single men,
The third had a wedded fere.
Wyllyam was the wedded man,
Muche more then was hys care:
He sayde to hys brethren upon a day,
To Carleile he would fare,
For to speke with fayre Alyce his wife,
And with hys chyldren thre.
'By my trouth,' sayde Adam Bel,
'Not by the counsell of me.
25
'For if ye go to Carleile, brother,
And from thys wylde wode wende,
If the justice may you take,
Your lyfe were at an ende.'
'If that I come not to-morrowe, brother,
By pryme to you agayne,
Truste you then that I am 'taken,'
Or else that I am slayne.'
He toke hys leave of hys brethren two,
And to Carleile he is gon;
There he knocked at hys owne windowe,
Shortlye and anone.
'Wher be you, fayre Alyce,' he sayd,
'My wife and chyldren thre?
Lyghtly let in thyne owne husbande,
Wyllyam of Cloudesle.'
'Alas!' then sayde fayre Alyce,
And syghed wonderous sore,
'Thys place hath been besette for you,
Thys halfe yere and more.'
'Now am I here,' sayde Cloudesle,
'I would that in I were:
Now fetche us meate and drynke ynoughe,
And lets make good chere.'
She fetched hym meate and drynke plentye,
Lyke a true wedded wyfe,
And pleased hym wyth that she had,
Whome she loved as her lyfe.
There lay an old wyfe in that place,
A lytle besyde the fyre,
Whych Wyllyam had found, of charytye,
More than seven yere.
Up she rose and forth she goes,
26
Evill mote she speede therfore,
For she had sett no fote on ground
In seven yere before.
She went unto the justice-hall,
As fast as she could hye:
'Thys night,' shee sayd, 'is come to town
Wyllyam of Cloudesle.'
Thereof the justice was full fayne,
And so was the shirife also;
'Thou shalt not trauaile hether, dame, for nought,
Thy meed thou shalt have ore thou go.'
They gave to her a ryght good goune
Of scarlate, 'and of graine:'
She toke the gyft and home she wente,
And couched her doune agayne.
They rysed the towne of mery Carleile
In all the haste they can,
And came thronging to Wyllyames house,
As fast as they might gone.
There they besette that good yeman,
Round about on every syde,
Wyllyam hearde great noyse of folkes,
That thither-ward fast hyed.
Alyce opened a back-wyndow,
And loked all aboute,
She was ware of the justice and shirife bothe,
Wyth a full great route.
'Alas! treason,' cryed Alyce,
'Ever wo may thou be!
Goe into my chamber, husband,' she sayd,
'Swete Wyllyam of Cloudesle.'
He toke hys sweard and hys bucler,
Hys bow and hys chyldren thre,
And wente into hys strongest chamber,
27
Where he thought the surest to be.
Fayre Alyce, like a lover true,
Took a pollaxe in her hande:
Said, 'He shal dye that cometh in
Thys dore, whyle I may stand.'
Cloudesle bente a right good bowe,
That was of a trusty tre,
He smot the justise on the brest,
That hys arowe brest in thre.
''A' curse on his harte,' saide William,
'Thys day thy cote dyd on;
If it had ben no better then meyne,
It had gone nere thy bone.'
'Yelde the, Cloudesle,' sayd the justise,
'And thy bowe and thy arrowes the fro.'
''A' curse on hys hart,' sayd fair Alyce,
'That my husband councelleth so.'
'Set fyre on the house,' saide the sherife,
'Syth it wyll no better be,
And brenne we therin William,' he saide,
'Hys wyfe and chyldren thre.'
They fyred the house in many a place,
The fyre flew up on hye;
'Alas!' then cryed fayre Alice,
'I se we here shall dy.'
William openyd a backe wyndow,
That was in hys chamber hye,
And there with sheetes he did let downe
His wyfe and chyldren thre.
'Have here my treasure,' sayde William,
'My wyfe and my chyldren thre,
For Christes love do them no harme,
But wreke you all on me.'
28
Wyllyam shot so wondrous well,
Tyll hys arrowes were all agoe,
And the fyre so fast upon hym fell,
That hys bowstryng brent in two.
The sparkles brent and fell upon
Good Wyllyam of Cloudesle;
Than was he a wofull man, and sayde,
'This is a cowardes death to me.
'Lever had I,' sayde Wyllyam,
'With my sworde in the route to renne,
Then here among myne enemyes wode,
Thus cruelly to bren.'
He toke hys sweard and hys buckler,
And among them all he ran;
Where the people were most in prece,
He smot downe many a man.
There myght no man abyde hys stroke,
So fersly on them he ran;
Then they threw wyndowes and dores on him,
And so toke that good yeman.
There they hym bounde both hand and fote,
And in depe dungeon hym cast;
'Now Cloudesle,' sayd the justice,
'Thou shalt be hanged in hast.'
''A payre of new gallowes,'' sayd the sherife,
''Now shal I for the make;'
And the gates of Carleil shal be shutte:
No man shal come in therat.
'Then shall not helpe Clym of the Cloughe,
Nor yet shall Adam Bell,
Though they came with a thousand mo,
Nor all the devels in hell.'
Early in the mornynge the justice uprose,
To the gates first gan he gon,
29
And commaunded to be shut full close
Lightile everychone.
Then went he to the market place,
As fast as he coulde hye;
A payre of new gallowes there he set up
Besyde the pyllorye.
A lytle boy 'amonge them asked,'
'What meaneth that gallow-tre?'
They sayde 'to hange a good yeman,
Called Wyllyam of Cloudesle.'
That lytle boye was the towne swyne-heard,
And kept fayre Alyces swyne;
Oft he had seene William in the wodde,
And geuen hym there to dyne.
He went out att a crevis in the wall,
And lightly to the woode dyd gone;
There met he with these wightye yemen
Shortly and anone.
'Alas!' then sayde that lytle boye,
'Ye tary here all to longe;
Cloudesle is taken and dampned to death,
All readye for to honge.'
'Alas!' then sayd good Adam Bell,
'That ever we see thys daye!
He had better with us have taryed,
So ofte as we dyd hym praye.
'He myght have dwelt in grene foreste,
Under the shadowes grene,
And have kepte both hym and us in reste,
Out of trouble and teene.'
Adam bent a ryght good bow,
A great hart sone hee had slayne;
'Take that, chylde,' he sayed, 'to thy dynner,
And bryng me myne arrowe agayne.'
30
'Now go we hence,' sayd these wightye yeomen,
'Tary we no lenger here;
We shall hym borowe, by God his grace,
Though we bye it full dere.'
To Caereil wente these good yemen,
All in a mornyng of Maye.
Here is a Fyt of Cloudeslye,
And another is for to saye.
Part the Second
And when they came to mery Carleile,
All in 'the' mornynge tyde,
They founde the gates shut them untyll
About on every syde.
'Alas!' then sayd good Adam Bell,
'That ever we were made men!
These gates be shut so wonderous fast,
We may not come therein.'
Then bespake him Clym of the Clough,
'Wyth a wyle we wyl us in bryng;
Let us saye we be messengers,
Streyght come nowe from our king.'
Adam said, 'I have a letter written,
Now let us wysely werke,
We wyl saye we have the kynges seale;
I holde the porter no clerke.'
Then Adam Bell bete on the gate,
With strokes great and stronge;
The porter marveiled who was therat,
And to the gate he throng.
'Who is there nowe,' sayd the porter
'That maketh all thys knockinge?'
31
'We be tow messengers,' quoth Clim of the Clough,
'Be come ryght from our kyng.'
'We have a letter,' sayd Adam Bel,
'To the justice we must it bryng;
Let us in, our message to do,
That we were agayne to the kyng.'
'Here commeth none in,' sayd the porter,
'By Hym that dyed on a tre,
Tyll a false thefe be hanged up,
Called Wyllyam of Cloudesle.'
Then spake the good yeman Clym of the Clough,
And swore by Mary fre,
'And if that we stande long wythout,
Lyke a thefe hanged thou shalt be.
'Lo! here we have the kynges seale;
What, lurden, art thou wode?'
The porter went it had ben so,
And lyghtly dyd off hys hode.
'Welcome be my lordes seale,' he saide;
'For that ye shall come in.'
He opened the gate full shortlye,
And euyl openyng for him.
'Now are we in,' sayde Adam Bell,
'Whereof we are full faine,
But Christ he knowes, that harowed hell,
How we shall com out agayne.'
'Had we the keys,' said Clim of the Clough,
'Ryght wel then shoulde we spede;
Then might we come out wel ynough
When we se tyme and nede.'
They called the porter to counsell,
And wrange hys necke in two,
And caste hym in a depe dongeon,
And toke hys keys hym fro.
32
'Now am I porter,' sayd Adam Bel,
'Se, brother, the keys are here;
The worst porter to merry Carleile,
That ye had thys hundred yere.
'And now wyll we our bowes bend,
Into the towne wyll we go,
For to delyuer our dere brother,
That lyeth in care and wo.'
Then they bent theyr good ewe bowes,
And loked theyr stringes were round;
The markett place in mery Carleile
They beset in that stound.
And as they loked them besyde,
A paire of new galowes 'they' see,
And the justice with a quest of squyers,
Had judged William hanged to be.
And Cloudesle lay redy there in a carte,
Fast bound both fote and hande,
And a stronge rop about hys necke,
All readye for to hange.
The justice called to him a ladde,
Cloudesles clothes hee shold have,
To take the measure of that yeman,
Thereafter to make hys grave.
'I have sene as great mervaile,' saild Cloudesle,
'As betweyne thys and pryme,
He that maketh a grave for me,
Hymselfe may lye therin.'
'Thou speakest proudlye,' said the justice,
'I shall the hange with my hande.'
Full wel herd this his brethren two,
There styll as they dyd stande.
Then Cloudesle cast hys eyen asyde,
33
And saw hys 'brethren twaine'
At a corner of the market place,
Redy the justice for to slaine.
'I se comfort,' sayd Cloudesle,
'Yet hope I well to fare;
If I might have my handes at wyll,
Ryght lytle wolde Icare.'
Then spake good Adam Bell
To Clym of the Clough so free,
'Brother, se ye marke the justyce wel,
Lo yonder you may him se.
'And at the shyrife shote I wyll,
Stronglyt wyth an arrowe kene;
A better shote in mery Carleile
Thys seven yere was not sene.'
They loosed their arrowes both at once,
Of no man had they dread;
The one hyt the justice, the other sheryfe,
That both theyr sides gan blede.
All men voyded, that them stode nye,
When the justice fell to the grounde,
And the sherife nye hym by,
Eyther had his deathes wounde.
All the citizens fast gan flye,
They durst no longer abyde;
There lyghtly they loosed Cloudeslee,
Where he with ropes lay tyde.
Wyllyam start to an officer of the towne,
Hys axe out of hys hande he wronge,
On eche syde he smote them downe,
Hee thought he taryed to long.
Wyllyam sayde to hys brethren two,
'Thys daye let us lyve and de;
If ever you have nede as I have now,
34
The same shall you finde by me.'
They shot so well in that tyde,
For theyr stringes were of silke ful sure,
That they kept the stretes on every side:
That batayle did long endure.
The fought together as brethren tru,
Lyke hardy men and bolde;
Many a man to the ground they thrue,
And many a herte made colde.
But when their arrowes were all gon,
Men preced to them full fast;
They draw theyr swordes then anone,
And theyr bowes from them they cast.
They went lyghtlye on theyr way,
Wyth swordes and buclers round;
By that it was myd of the day,
They made many a wound.
There was many an out-horne in Carleil blowen,
And the belles bacward dyd ryng;
Many a woman sayde alas!
And many theyr handes dyd wryng.
The mayre of Carleile forth was com,
Wyth hym a ful great route;
These yemen dred hym full sore,
Of theyr lyves they stode in great doute.
The mayre came armed a full great pace,
With a pollaxe in hys hande;
Many a strong man wyth him was,
There in that stowre to stande.
The mayre smot at Cloudesle with his bil,
Hys bucler he brast in two;
Full many a yeman with great evyll,
'Alas! treason' they cryed for wo.
'Kepe we the gates fast,' they bad,
35
'That these traytours thereout not go.'
But al for nought was that they wrought,
For so fast they downe were layde,
Tyll they all thre, that so manfulli fought,
Were gotten without at a braide.
'Have here your keyes,' sayd Adam Bel,
'Myne office I here forsake;
If you do by my counsell,
A new porter do ye make.'
He threw theyr keys at theyr heads,
And bad them evell to thryve;
And all that letteth any good yeman
To come and comfort his wyfe.
Thus be these good yemen gon to the wod,
And lyghtly as lefe on lynde;
The lough and be mery in theyr mode,
Theyr enemyes were ferr behynd.
And when they came to Englyshe-wode,
Under the trusty tre,
There they found bowes full good,
And arrowes full great plentye.
'So God me help,' sayd Adam Bell
And Clym of the Clough so fre,
'I would we were in mery Carleile,
Before that fayre meynye.'
They set them downe and made good chere,
And eate and dranke full well:
A second Fyt of the wightye yeomen:
Another I wyll you tell.
Part the Third.
As they sat in Englyshe-wood,
36
Under the green-wode tre,
They thought they herd a woman wepe,
But her they mought not se.
Sore then syghed the fayre Alyce:
'That ever I sawe thys day!
For nowe is my dere husband slayne,
Alas! and wel-a-way!
'Myght I have spoken wyth hys dere brethren,
Or with eyther of them twayne,
To shew to them what him befell,
My heart were out of payne.'
Cloudesle walked a lytle beside,
He looked under the grene wood linde,
He was ware of his wyfe, and chyldren thre,
Full wo in harte and mynde.
'Welcome, wyfe,' then sayde Wyllyam,
'Under 'this' trusti tre;
I had wende yesterdaye, by swete Saynt John,
Thou sholdest me never 'have' se.'
'Now well is me that ye be here,
My harte is out of wo.'
'Dame,' he sayde, 'be mery and glad,
And thanke my brethren two.'
'Herof to speake,' said Adam Bell,
'I-wis it is no bote;
The meate, that we must supp withall,
It runneth yet fast on fote.'
Then went they downe into a launde,
These noble archares all thre,
Eche of them slew a hart of greece,
The best that they cold se.
'Have here the best, Alyce, my wyfe,'
Sayd Wyllyam of Cloudesle;
'By cause ye so bouldly stode by me,
37
When I was slayne full nye.'
Then went they to suppere,
Wyth suche meate as they had,
And thanked God of ther fortune;
They were both mery and glad.
And when they had supped well,
Certayne wythouten lease,
Cloudesle sayd, 'We wyll to our kyng,
To get us a charter of peace.
'Alyce shal be at sojournyng
In a nunnery here besyde;
My tow sonnes shall wyth her go,
And ther they shall abyde.
'Myne eldest son shall go wyth me,
For hym have 'you' no care,
And he shall breng you worde agayn,
How that we do fare.'
Thus be these yemen to London gone,
As fast as they myght 'he',
Tyll they came to the kynges palace,
Where they woulde nedes be.
And whan they came to the kynges courte,
Unto the pallace gate,
Of no man wold they aske no leave,
But boldly went in therat.
They preced prestly into the hall,
Of no man had they dreade;
The porter came after and dyd them call,
And with them gan to chyde.
The usher sayde, 'Yemen, what wold ye have?
I pray you tell to me;
You myght thus make offycers shent:
Good Syrs, of whence be ye?'
38
'Syr, we be out-lawes of the forest,
Certayne withouten lease,
And hether we be come to our kyng,
To get us a charter of peace.'
And when they came before the kyng,
As it was the lawe of lande
The kneled downe without lettyng,
And eche held up his hand.
The sayed, 'Lorde, we beseche the here,
That ye wyll graunt us grace,
For we have slayne your fate falow dere
In many a sondry place.'
'What be your nams?' then said our king,
'Anone that you tell me:'
They sayd, 'Adam Bell, Clim of the Clough,
And Wyllyam of Cloudesle.'
'Be ye those theves,' then sayd our kyng,
'That men have tolde of to me?
Here to God I make an avowe,
Ye shal be hanged al thre.
'Ye shal be dead without mercy,
As I am kynge of this lande.'
He commanded his officers everichone
Fast on them to lay hande.
There they toke these good yemen,
And arested them al thre:
'So may I thryve,' sayd Adam Bell,
'Thys game lyketh not me.
'But, good Lorde, we beseche you now,
That yee graunt us grace.
Insomuche as we do to you come,
Or els that we may fro you passe,
'With such weapons as we have here,
Tyll we be out of your place;
39
And yf we lyve this hundreth yere,
We wyll aske you no grace.'
'Ye speake proudly,' sayd the kynge,
'Ye shall be hanged all thre.'
'That were great pitye,' then sayd the quene,
'If any grace myght be.
'My Lorde, whan I came fyrst into this lande,
To be your wedded wyfe,
The fyrst boone that I wold aske,
Ye would graunt it me belyfe;
'And I never asked none tyll now,
Therefore, good Lorde, graunt it me.'
'Now aske it, madam,' sayd the kynge,
'And graunted it shal be.'
'Then, good my Lord, I you beseche,
These yemen graunt ye me.'
'Madame, ye might have asked a boone
That shuld have been worth them all thre.
'Ye myght have asked towres and townes,
Parkes and forestes plente.'
'None soe pleasant to my pay,' shee sayd;
'Nor none so lefe to me.'
'Madame, sith it is your desyre,
Your askyng graunted shal be;
But I had lever have given you
Good market townes thre.'
The quene was a glad woman,
And sayde, 'Lord, gramarcy;
I dare undertake for them,
That true men shal they be.
'But, good my Lord, speke som mery word,
That comfort they may se.'
'I graunt you grace,' then sayd our king,
'Washe, felos, and to meate go ye.'
40
They had not setten but a whyle,
Certayne without lesynge,
There came messengers out of the north,
With letters to our kynge.
And whan the came before the kynge,
They knelt downe on theyr kne,
And sayd, 'Lord, your officers grete you well,
Of Carleile in the north cuntre.'
'How fareth my justice,' sayd the kyng,
'And my sherife also?'
'Syr, they be slayne, without leasynge,
And many an officer mo.'
'Who hath them slayne?' sayd the kyng;
'Anone thou tell to me:'
'Adam Bell, and Clime of the Clough,
And Wyllyam of Cloudesle.'
'Alas for rewth!' then sayd our kynge,
'My hart is wonderous sore;
I had lever than a thousande pounde,
I had knowne of thys before.
'For I have graunted them grace,
And that forthynketh me,
But had I knowne all thys before,
They had been hanged all thre.'
The kyng hee opened the letter anone,
Hymselfe he red it thro,
And founde how these outlawes had slain
Thre hundred men and mo.
Fyrst the justice and the sheryfe,
And the mayre of Carleile towne;
Of all the constables and catchipolles
Alyve were 'scant' left one.
The baylyes and the bedyls both,
41
And the sergeauntes of the law,
And forty fosters of the fe,
These outlawes had yslaw,
And broke his parks, and slayne his dere;
Of all they chose the best;
So perelous out-lawes as they were,
Walked not by easte nor west.
When the kynge this letter had red,
In hys harte he syghed sore;
'Take up the tables, anone,' he bad,
'For I may eat no more.'
The kyng called hys best archars,
To the buttes wyth hym to go;
'I wyll se these felowes shote,' he sayd,
'In the north have wrought this wo.'
The kynges bowmen buske them blyve,
And the quenes archers also,
So dyd these thre wyghtye yemen,
With them they thought to go.
There twyse or thryse they shote about,
For to assay theyr hande;
There was no shote these yemen shot,
That any prycke myght stand.
Then spake Wyllyam of Cloudesle,
'By Him that for me dyed,
I hold hym never no good archar,
That shoteth at buttes so wyde.'
'At what a butte now wold ye shote,
I pray thee tell to me?'
'At suche a but, Syr,' he sayd,
'As men use in my countre.'
Wyllyam wente into a fyeld,
And 'with him' his two brethren:
There they set up two hasell roddes,
42
Full twenty score betwene.
'I hold him an archar,' said Cloudesle,
'That yonder wande cleveth in two;'
'Here is none suche,' sayd the kyng,
'Nor none that can so do.'
'I shall assaye, Syr,' sayd Cloudesle,
'Or that I farther go.'
Cloudesly, with a bearyng arowe,
Clave the wand in two.
'Thou art the best archer,' then said the king,
'For sothe that ever I se.'
'And yet for your love,' sayd Wyllyam,
'I wyll do more maystery.'
'I have a sonne is seven yere olde,
He is to me full deare;
I wyll hym tye to stake,
All shall se that be here,
'And lay an apple upon hys head,
And go syxe score hym fro,
And I my selfe, with a brode arrow,
Shall cleve the apple in two.'
'Now haste the,' then sayd the kyng,
'By Hym that dyed on a tre;
By yf thou do not as thou hest sayde,
Hanged shalt thou be.
'And thou touche his head or gowne,
In syght that men may se,
By all the sayntes that be in heaven,
I shall hange you all thre.'
'That I have promised,' said William,
'That I wyll never forsake:'
And there even before the kynge,
In the earth he drove a stake,
43
And bound thereto his eldest sonne,
And bad hym stand styll therat,
And turned the childes face him fro,
Because he should not start.
An apple upon his head he set,
And then his bowe he bent;
Syxe score paces they were meaten,
And thether Cloudesle went.
There he drew out a fayr brode arrowe,
Hys bowe was great and longe,
He set that arrowe in his bowe,
That was both styffe and stronge.
He prayed the people, that wer there,
That they would still stand,
'For he that shoteth for such a wager,
Behoveth a stedfast hand.'
Muche people prayed for Cloudesle,
That hys lyfe saved myght be,
And whan he made hym redy to shote,
There was many weeping ee.
'But' Cloudesle clefte the apple in two,
As many a man myght se.
'Over Gods forbode,' sayde the kinge,
'That thou shold shote at me.
'I geve thee eightene pence a day,
And my bowe shalt thou bere,
And over all the north countre,
I make thee chyfe rydere.'
'And I thyrtene pence a day,' said the quene,
'By God and by my fay;
Come feche thy payment when thou wylt,
No man shall say the nay.'
'Wyllyam, I make the a gentleman,
Of clthyng and of fe,
44
And thy two brethren, yemen of my chambre,
For they are so semely to se.
'Your sonne, for he is tendre of age,
Of my wyne-seller he shall be,
And when he commeth to mans estate,
Better avaunced shall he be.'
'And, Wyllyam, bring to me your wife,' said the quene.
'Me longeth her sore to se;
She shall be my chefe gentlewoman,
To governe my nurserye.'
The yemen thanked them full curteously,
'To some byshop wyl we wend,
Of all the synnes that we have done
To be assoyld at his hand.'
So forth be gone these good yemen,
As fast as they might 'he;'
And after came and dwelled with the kynge,
And dyed good men all thre.
Thus endeth the lives of these good yemen,
God send them eternall blysse,
And all that with a hand-bowe shoteth,
That of heven they may never mysse. Amen.
~ Anonymous Olde English,
340:The Libelle Of Englyshe Polycye
Here beginneth the Prologe of the processe of the Libelle of Englyshe polycye,
exhortynge alle Englande to kepe the see enviroun and namelye the narowe see,
shewynge whate profete commeth thereof and also whate worshype and
salvacione to Englande and to alle Englyshe menne.
The trewe processe of Englysh polycye
Of utterwarde to kepe thys regne in rest
Of oure England, that no man may denye
Ner say of soth but it is one the best,
Is thys, as who seith, south, north, est and west
Cheryshe marchandyse, kepe thamyralte,
That we bee maysteres of the narowe see.
For Sigesmonde the grete Emperoure,
Whyche yet regneth, whan he was in this londe
Wyth kynge Herry the vte, prince of honoure,
Here moche glorye, as hym thought, he founde,
A myghty londe, whyche hadde take on honde
To werre in Fraunce and make mortalite,
And ever well kept rounde aboute the see.
And to the kynge thus he seyde, 'My brothere',
Whan he perceyved too townes, Calys and Dovere,
'Of alle youre townes to chese of one and other
To kepe the see and sone for to come overe,
To werre oughtwardes and youre regne to recovere,
Kepe these too townes sure to youre mageste
As youre tweyne eyne to kepe the narowe see'.
For if this see be kepte in tyme of werre,
Who cane here passe withought daunger and woo?
Who may eschape, who may myschef dyfferre?
What marchaundy may forby be agoo?
For nedes hem muste take truse every foo,
Flaundres and Spayne and othere, trust to me,
Or ellis hyndered alle for thys narowe see.
949
Therfore I caste me by a lytell wrytinge
To shewe att eye thys conclusione,
For concyens and for myne acquytynge
Ayenst God, and ageyne abusyon
And cowardyse and to oure enmyes confusione;
For iiij. thynges oure noble sheueth to me,
Kyng, shype and swerde and pouer of the see.
Where bene oure shippes, where bene oure swerdes become?
Owre enmyes bid for the shippe sette a shepe.
Allas, oure reule halteth, hit is benome.
Who dare weel say that lordeshype shulde take kepe,
(I wolle asaye, thoughe myne herte gynne to wepe,
To do thys werke) yf we wole ever the,
For verry shame to kepe aboute the see?
Shall any prynce, what so be hys name,
Wheche hathe nobles moche lyche to oures,
Be lorde of see and Flemmynges to oure blame
Stoppe us, take us and so make fade the floures
Of Englysshe state and disteyne oure honnoures?
For cowardyse, allas, hit shulde so be;
Therfore I gynne to wryte now of the see.
Of the commodytees of Spayne and of Flaundres. The fyrste chapitle.
Knowe welle all men that profites in certayne
Commodytes called commynge oute of Spayne
And marchandy, who so wyll wete what that is,
Bene fygues, raysyns, wyne, bastarde and dates,
And lycorys, Syvyle oyle and also grayne,
Whyte Castell sope and wax is not in vayne,
Iren, wolle, wadmole, gotefel, kydefel also,
(For poyntmakers full nedefull be the ij.)
Saffron, quiksilver; wheche Spaynes marchandy
Is into Flaundres shypped full craftylye
Unto Bruges as to here staple fayre.
The havene of Sluse they have for here repayre,
950
Wheche is cleped the Swyne, thro shyppes gydynge,
Where many wessell and fayre arne abydynge.
But these merchandes wyth there shyppes greet,
And suche chaffare as they bye and gette
By the weyes, most nede take one honde
By the costes to passe of oure Englonde
Betwyxt Dover and Calys, thys is no doute.
Who can weell ellis suche matere bringe aboute?
And whenne these seyde marchauntz discharged be
Of marchaundy in Flaundres neere the see,
Than they be charged agayn wyth marchaundy
That to Flaundres longeth full rychelye,
Fyne clothe of Ipre, that named is better than oures,
Cloothe of Curtryke, fyne cloothe of all colours,
Moche fustyane and also lynen cloothe.
But ye Flemmyngis, yf ye be not wrothe,
The grete substaunce of youre cloothe at the fulle
Ye wot ye make hit of oure Englissh wolle.
Thanne may hit not synke in mannes brayne
But that hit most, this marchaundy of Spayne,
Bothe oute and inne by oure coostes passe?
He that seyth nay in wytte is lyche an asse.
Thus if thys see werre kepte, I dare well sayne,
Wee shulde have pease with tho growndes tweyne;
For Spayne and Flaundres is as yche othere brothere,
And nethere may well lyve wythowghten othere.
They may not lyven to mayntene there degrees
Wythoughten oure Englysshe commodytees,
Wolle and tynne, for the wolle of Englonde
Susteyneth the comons Flemmynges I understonde.
Thane, yf Englonde wolde hys wolle restreyne
Frome Flaundres, thys foloweth in certayne,
Flaundres of nede muste wyth us have pease
Or ellis he is distroyde wythowghten lees.
Also, yef Flaundres thus distroyed bee,
Some marchaundy of Spayne wolle nevere ithe.
For distroyed hit is, and as in cheffe
The wolle of Spayne hit cometh not to preffe
But if it be tosed and menged well
Amonges Englysshe wolle the gretter delle;
For Spayneshe wolle in Flaundres draped is
And evere hath be that mene have mynde of this.
951
And yet woll is one the cheffe marchaundy
That longeth to Spayne, who so woll aspye;
Hit is of lytell valeue, trust unto me,
Wyth Englysshe woll but if it menged be.
Thus, if the see be kepte, then herkene hedere,
Yf these ij. londes comene not togedere,
So that the flete of Flaundres passe nought,
That in the narowe see it be not brought
Into the Rochell to feche the fumose wyne,
Nere into Britounse bay for salt so fyne,
What is than Spayne, what is Flaundres also?
As who seyth, nought; there thryfte is alle ago.
For the lytell londe of Flaundres is
But a staple to other londes iwys,
And all that groweth in Flaundres, greyn and sede,
May not a moneth fynde hem mete of brede.
What hath thenne Flaundres, be Flemmynges leffe or lothe,
But a lytell madere and Flemmyshe cloothe?
By draperinge of oure wolle in substaunce
Lyvene here comons, this is here governaunce,
Wythoughten whyche they may not leve at ease;
Thus moste hem sterve or wyth us most have peasse.
Of the commoditees of Portingalle. The ij. capitle.
The marchaundy also of Portyngale
To dyverse londes torneth into sale.
Portyngalers wyth us have trought on hande,
Whose marchaundy cometh muche into Englande.
They bene oure frendes wyth there commoditez,
And wee Englysshe passen into there countrees.
Here londe hathe oyle, wyne, osey, wex and greyne,
Fygues, reysyns, hony and cordeweyne,
Dates and salt hydes and suche marchaundy.
And if they wolde to Flaundres passe forth bye,
They schulde not be suffrede ones ner twyes
For supportynge of oure cruell enmyes,
That is to saye Flemmynges wyth here gyle,
For chaungeable they are in lytel whyle.
Than I conclude by resons many moo,
Yf wee sufferede nethere frende nere foo,
What for enmyes and so supportynge,
952
To passe forby us in tyme of werrynge,
(Sethe oure frendys woll not bene in causse
Of oure hyndrenge, yf reason lede thys clausse)
Than nede frome Flaundres pease of us be sought,
And othere londes shulde seche pease, doute nought;
For Flaundres is staple, as men tell me,
To alle nacyons of Crystiante.
The commodytes of Pety Brytayne, wyth here revers on the see. The iij. capitle.
Forthermore to wryten I hame fayne
Somwhate spekynge of the Lytell Bretayne.
Commodite therof there is and was
Salt and wynes, crestclothe and canvasse;
And the londe of Flaunderes sekerly
Is the staple of there marchaundy,
Wheche marchaundy may not passe awey
But by the coste of Englonde, this is no nay.
And of thys Bretayn, who so trewth levys,
Are the gretteste rovers and the gretteste thevys
That have bene in the see many a yere;
And that oure marchauntes have bowght alle to dere.
For they have take notable gode of oures
On thys seyde see, these false coloured pelours,
Called of Seynt Malouse and elles where,
Wheche to there duke none obeysaunce woll bere.
Wyth suche colours we have bene hindred sore,
And fayned pease is called no werre herefore.
Thus they have bene in dyverse costes manye
Of oure England, mo than reherse can I,
In Northfolke coostes and othere places aboute,
And robbed and brente and slayne by many a routte;
And they have also raunsouned toune by toune,
That into the regnes of bost have ronne here soune,
Whyche hathe bene ruthe unto thys realme and shame.
They that the see shulde kepe are moche to blame;
For Brytayne is of easy reputasyone,
And Seynt Malouse turneth hem to reprobacione.
A storie of kynge Edwarde the iiide hys ordynaunce for Bretayne.
Here brynge I in a storye to me lente,
953
That a goode squyere in tyme of parlemente
Toke unto me well wrytene in a scrowe,
That I have comonde bothe wyth hygh and lowe;
Of whyche all mene accordene into one
That hit was done not monye yeris agone,
But whene that noble kyng Edwarde the thride
Regned in grace ryght thus hit betyde.
For he hadde a manere gelozye
To hys marchauntes and lowede hem hartelye.
He felt the weyes to reule well the see,
Whereby marchauntes myght have prosperite.
Therfore Harflewe and Houndflewe dyd he makene,
And grete werres that tyme were undertakene
Betwyx the kynge and the duke of Bretayne.
At laste to falle to pease bothe were they feyne,
Upon the whyche, made by convencione,
Oure marchaundys they made hem redy boune
Towarde Brytayne to lede here marchaundye,
Wenynge hem frendes, and wente forthe boldelye.
But sone anone oure marchaundes were itake,
And wee spede nevere the better for treuse sake;
They loste here goode, here navy and spendynge.
But when there compleynte come unto the kynge,
Then wex he wrothe and to the duke he sente
And compleyned that such harme was hente
By convencione and pease made so refused.
Whiche duke sent ageyne and hym excused,
Rehersynge that the Mount of Seynte Michell
And Seynt Malouse wolde nevere a dele
Be subject unto his governaunce
Ner be undere hys obë¹³aunce,
And so they did withowten hym that dede.
But whan the kynge anone had takene hede,
He in his herte set a jugemente,
Wythoute callynge of ony parlemente
Or grete tary to take longe avyse;
To fortefye anone he dyd devyse
Of Englysshe townes iij., that is to seye
Derthmouth, Plymmouth, the thyrde it is Foweye,
And gaffe hem helpe and notable puissaunce,
Wyth insistence set them in governaunce
Upon the Pety Bretayn for to werre.
954
Than gode seemenne wolde no more deferre,
But bete theme home and made they myght not route,
Tooke prysoners and lernyd hem for to loutte.
And efte the duke in semblable wyse
Wrote to the kynge as he fyrste dyd devyse,
Hym excusynge; bot oure meny wode
Wyth grete poure passed overe the floode
And werred forth into the dukes londe
And had neygh destrued free and bonde.
But whan the duke knewe that tho townes thre
Shulde have loste all hys natale cuntree,
He undertoke by sewrte trewe not false
For Mount Seynt Mychelle and Seinte Malouse als
And othere partees of the Lytell Bretaynne,
Whych to obeye, as seyde was, were nott fayne.
The duke hymselfe for all dyd undertake,
Wyth all hys herte a full pease dyd he make,
So that in all the lyffe tyme of the kynge
Marchaundes hadde pease wythowtene werrynge.
He made a statute for Lumbardes in thys londe,
That they shulde in no wysse take on honde
Here to enhabite, to charge and to dyscharge,
But xl. dayes, no more tyme had they large.
Thys goode kynge be wytt of suche appreffe
Kepte hys marchauntes and the see fro myscheffe.
Of the commodites of Scotelonde and drapynge of here woll in Flaundres. The iiij.
chapitle.
Moreover of Scotlonde the commoditees
Ar felles, hydes and of wolle the fleesse;
And alle these muste passe bye us aweye
Into Flaundres by Englonde, sothe to saye.
And all here woll was draped for to sell
In the townes of Poperynge and of Bell,
Whyche my lorde of Glowcestre wyth ire
For here falshede dyd sett upon a fyre.
And yett they of Bell and Poperynge
Cowde never draper her woll for any thynge
But if they hadde Englysshe woll wythall,
955
Oure godely woll that is so generall,
Nedeful to hem in Spayne and Scotlande als
And othere costis; this sentence is not fals.
Ye worthi marchauntes, I do it upon yow;
I have this lerned, ye wott well where and howe.
Ye wotte the staple of that marchaundye
Of this Scotlonde is Flaundres sekerlye.
And the Scottes bene chargede, knowene at the eye,
Out of Flaundres wyth lytyll mercerye
And grete plentee of haburdasshers ware;
And halfe here shippes wyth carte whelys bare
And wyth barowes ar laden as in substaunce.
Thus moste rude ware be in here chevesaunce;
So they may not forbere thys Flemyssh londe.
Therefor if we wolde manly take on honde
To kepe thys see fro Flaundres and fro Spayne
And fro Scotelonde lych as fro Pety Bretayne,
Wee schulde ryght sone have pease for all here bostes,
For they muste nede passe by oure Englysshe costes.
Of the commoditees of Pruse and Hyghe Duchemenne and Esterlynges. The v.
chapitle.
Now goo wee forthe to the commoditees
That cometh fro Pruse in too manere degrees;
For too manere peple have suche use,
This is to sayen Highe Duchmene of Pruse
And Esterlynges, whiche myghte not be forborne
Oute of Flaundres but it were verrely lorne.
For they bringe in the substaunce of the beere
That they drynken fele to goode chepe not dere.
Ye have herde that twoo Flemmynges togedere
Wol undertake, or they goo ony whethere
Or they rise onys, to drinke a barell fulle
Of gode berkyne; so sore they hale and pulle,
Undre the borde they pissen as they sitte.
This cometh of covenaunt of a worthy witte.
Wythoute Calise in ther buttere they cakked,
Whan they flede home and when they leysere lakked
To holde here sege; they wente lyke as a doo,
Wel was that Flemmynge that myght trusse and goo.
For fere they turned bake and hyede faste,
956
Milorde of Gloucestre made hem so agaste
Wyth his commynge and sought hem in here londe
And brente and slowe as he hadde take on honde,
So that oure enmyse durste not byde nor stere;
They flede to mewe, they durste no more appere.
[Thene his meyné ³eidene that he was dede.
Tille we were goo, ther was no bettir reede;
For cowardy knyghthode was aslepe,
As dede there duke in mewe they dide hym kepe,]
Rebukede sore for evere so shamefully
Unto here uttere everelastinge vylany.
After bere and bacone odre gode commodites ensuene.
Now bere and bacone bene fro Pruse ibroughte
Into Flaundres, as loved and fere isoughte,
Osmonde, coppre, bowstaffes, stile and wex,
Peltreware and grey, pych, terre, borde and flex,
And Coleyne threde, fustiane and canvase,
Carde, bokeram; of olde tyme thus it wase.
But the Flemmynges amonge these thinges dere
In comen lowen beste bacon and bere.
[Thus are they hoggishe and drynkyn wele ataunte.
Farewel, Flemmynges, hay haro, hay avaunt.]
Also Pruse mene maken here aventure
Of plate of sylvere, of wegges gode and sure
In grete plente, whiche they bringe and bye
Oute of the londes of B顬me and Hungrye;
Whiche is encrese ful grete unto thys londe.
And thei bene laden agayn, I understonde,
Wyth wollen clothe all manere of coloures
By dyers crafted ful dyverse that bene ours.
And they aventure ful gretly unto the baye
For salte, that is nedefull wythoute naye.
Thus, if they wolde not oure frendys bee,
Wee myght lyghtlye stope hem in the see.
They shulde not passe oure stremes wythoutene leve;
It wolde not be but if we shulde hem greve.
Of the commoditees of the Januays and here grette karekkys. The vi. chapitle.
The Janueys comyne in sondre wyses
957
Into this londe wyth dyverse marchaundyses
In grete karrekkis arrayde wythouten lake
Wyth clothes of golde; silke and pepir blake
They bringe wyth hem and of woad grete plente,
Woll-oyle, wood-aschen by vessell in the see,
Coton, roche-alum and gode golde of Jene.
And they be charged wyth woll ageyne, I wene,
And wollene clothe of owres of colours all.
And they aventure, as ofte it dothe byfall,
Into Flaundres wyth suche thynge as they bye;
That is here cheffe staple sykerlye.
And if they wold be oure full ennemyse,
They shulde not passe oure stremez with marchaundyse.
The commodites and nycetees of Venicyans and Florentynes with there galees.
The vij. capitle.
The grete galees of Venees and Florence
Be wel ladene wyth thynges of complacence,
All spicerye and other grocers ware,
Wyth swete wynes, all manere of chaffare,
Apes and japes and marmusettes taylede,
Nifles, trifles, that litell have availed,
And thynges wyth whiche they fetely blere oure eye,
Wyth thynges not endurynge that we bye.
For moche of thys chaffare that is wastable
Mighte be forborne for dere and dyssevable;
And that I wene as for infirmitees
In oure Englonde are suche comoditees
Wythowten helpe of any other londe,
Whych ben by wytte and prattike bothe ifounde,
That all ill humors myght be voyded sure,
Whych that we gadre wyth oure Englysh cure,
That wee shulde have no nede to skamonye,
Turbit, euforbe, correcte, diagredie,
Rubarbe, sen鬠and yet they bene to nedefulle.
But I knowe wele thynges also spedefull
That growene here as these thynges forseyde.
Lett of this matere no mane be dysmayde,
But that a man may voyde infirmytee
Wythoute drugges fet fro beyonde the see.
And yf there shulde excepte be ony thynge,
958
It were but sugre, truste to my seyinge;
And he that trustith not to my sentence
Lett hym better serche experience.
In this mater I woll not ferthere prese;
Who so not beleveth let hym leve and cease.
Thus these galeise for this lykynge ware
And etynge ware bere hens oure beste chaffare,
Clothe, woll and tynne, whiche, as I seyde beforne,
Oute of this londe werste myght be forborne;
For eche other londe of necessite
Have grete nede to by some of the thre.
And wee resseyve of hem into this coste
Ware and chaffare that lyghtlye wol be loste.
And wolde Ihesu that oure lordis wolde
Considre this wel, both the yonge and olde,
Namelye the olde that have experience,
That myghte the yonge exorten to prudence.
What harme, what hurte and what hinderaunce
Is done to us unto oure grete grevaunce
Of suche londes and of suche nacions,
As experte men knowe by probacions!
By wretynge ar discured oure counsayles
And false coloured alwey the countertayles
Of oure enmyes, that dothe us hinderinge
Unto oure goodes, oure realme and to the kynge,
As wysse men have shewed well at eye,
And alle this is colowred by marchaundye.
Ane emsampelle of deseytte.
Also they bere the golde oute of thys londe
And souke the thryfte awey oute of oure honde;
As the waffore soukethe honye fro the bee,
So myn? oure commodite.
Now woll ye here how they in Cotteswolde
Were wonte to borowe, or they schulde be solde,
Here wolles gode (as als fro yere to yere
Of clothe and tynne they did in lych manere),
And in her galeys schyppe this marchaundye;
Then sone at Venice of them men wol it bye.
959
They utterne ther the chaffare be the payse,
And lyghtlye also ther they make her reys.
And whan tho gode bene at Venice solde,
Than to carrye her chaunge they ben full bolde
Into Flaundres; whan they this money have,
They wyll it profre, ther sotelte to save,
To Englysshe marchaundis to yeve it oute by eschaunge.
To be paide agayne they make it nothing straunge
Here in Englonde, semynge for the better,
At the receyvyng and sighte of a letter,
By iiij. penyes losse in the noble rounde,
That is xij. penyes in the golden pounde.
And yf we woll have of paymente
A full monythe, than moste hym nedes assente
To viij. penyes losse, that is shellynges tweyne
In the Englysshe pounde; as efte sones agayne
For ij. monythes xij. penyes muste he paye.
In the Englysshe pounde what is that to seye
But iij. shyllinges? So that in pounde felle
For hurte and harme harde is wyth hem to delle.
And whene Englysshe marchaundys have contente
This eschaunge in Englonde of assente,
Than these seyde Venecians have in wone
And Florentynes to bere here golde sone
Overe the see into Flaundres ageyne;
And thus they lyve in Flaundres, sothe to sayne,
And in London wyth suche chevesaunce
That men call usure to oure losse and hinderaunce.
Anothere exemple of disceytte.
Now lestene welle how they made us a baleys,
Whan they borowed at the toune of Caleys,
As they were wonte, ther woll that was hem lente;
For yere and yere they schulde make paymente,
And sometyme als for too yere and too yere.
This was fayre lone; but yett woll ye here
How they to Bruges wolde her wolles carye
And for hem take paymente wythowten tarye
And sell it faste for redy money in honde
(For fifty pounde of losse thei wolde not wonde
In a thowsande pounde) and lyve therebye
960
Tyll the day of paymente easylye,
Some gayne ageyne in exchaunge makynge,
Full lyke usurie as men make undertakynge.
Than whan thys payment of a thowsande pounde
Was well contente, they shulde have chaffare sounde
Yff they wolde fro the staple at the full
Reseyve ageyne ther thousande pounde in woll.
[And thus they wolde, if ye will so beleve,
Wypen our nose with our owne sleve.
Thow this proverbe be homly and undew,
Yet be liklynesse it is for soth full trew.]
In Cotteswolde also they ryde aboute
And al Englonde and bien wythouten doute
What them liste wythe fredome and fraunchise,
More then we Englisshe may getyn in any wyse.
But wolde God that wythoute lenger delayse
These galeise were unfraught in xl. daies
And in tho xl. dayes were charged ageyne,
And that they myght be put to certeyne
To go to oste, as wee there wyth hem doo.
It were expediente that they did right soo,
As wee do there; for, if the kynge wolde itt,
A! what worschip wold fall to Englysshe witte!
What profite also to oure marchaundye,
Whiche wolde of nede be cherisshed hartelye!
For I wolde wete why nowe owre navey fayleth,
Whan many a foo us at oure dorre assayleth,
Now in these dayes that, if there come a nede,
What navey shulde wee have it is to drede.
In Denmarke were full noble conquerours
In tyme passed, full worthy werriours,
Whiche when they had here marchaundes destroyde,
To poverte they fell, thus were they noyede,
And so they stonde at myscheffe at this daye.
This lerned I late well wryten, this is no naye.
Therefore beware, I can no better wylle,
Yf grace it woll, of other mennys perylle.
For yef marchaundes were cherysshede to here spede,
We were not lykelye to fayle in ony nede;
Yff they bee riche, thane in prosperite
Schalbe oure londe, lordes and comonte.
And in worship nowe think I on the sonne
961
Of marchaundy Richarde of Whitingdone,
That loodes sterre and chefe chosen floure.
Whate hathe by hym oure England of honoure,
And whate profite hathe bene of his richesse,
And yet lasteth dayly in worthinesse,
That penne and papere may not me suffice
Him to describe, so high he was of prise,
Above marchaundis to sett him one the beste!
I can no more, but God have hym in reste.
Nowe the principalle matere.
What reason is it that wee schulde go to oste
In there cuntrees and in this Englisshe coste
They schulde not so, but have more liberte
Than wee oure selfe? Now, all so mot I the,
I wolde men shulde to geftes take no hede,
That lettith oure thinge publique for to spede.
For this wee see well every day at eye,
Geftes and festes stopene oure pollicye.
Now se that fooles bene eyther they or wee;
But evere wee have the warse in this contre.
Therefore lett hem unto ooste go wyth us here,
Or be wee free wyth hem in like manere
In there cuntres; and if it woll not bee,
Compelle them unto ooste and ye shall see
Moche avauntage and muche profite arise,
Moche more than I write can in any wyse.
Of oure charge and discharge at here martes.
Conseyve well here that Englyssh men at martes
Be discharged, for all her craftes and artes,
In the Braban of all here marchaundy
In xiiij. dayes and ageyne hastely
In the same dayes xiiij. are charged efte.
And yf they byde lengere, alle is berefte;
Anone they schulde forfet here godes all
Or marchaundy, it schulde no bettere fall.
And wee to martis of Braban charged bene
Wyth Englyssh clothe, full gode and feyre to seyne.
Wee bene ageyne charged wyth mercerye,
962
Haburdasshere ware and wyth grocerye.
To whyche martis, that Englissh men call feyres,
Iche nacion ofte maketh here repayeres.
Englysshe and Frensh, Lumbardes, Januayes,
Cathᬯnes, theder they take here wayes;
Scottes, Spaynardes, Iresshmen there abydes,
Whiche grete plente bringen of salte hydes.
And I here saye that wee in Braban bye
Flaundres and Seland more of marchaundy
In comon use then done all other nacions;
This have I herde of marchaundes relacions.
And yff the Englysshe be not in the martis,
They bene febell and as noughte bene here partes;
For they bye more and more fro purse put oute
For marchaundy than all the othere route.
Kepte than the see, shyppes schulde not bringe ne feche,
And than the carreys wolde not theder streche;
And so tho martes wolde full evel thee,
Yf wee manly kepte aboute the see.
Of the commoditees of Brabane and Selande and Henaulde and marchaundyses
caryed by londe to the martes. The viij. chapitle.
The marchaundy of Brabane and Selande
Be madre and woade, that dyers take one hande
To dyen wythe, garleke and onyons,
And saltfysche als for husbond and comons.
But they of Holonde at Caleyse byene oure felles
And oure wolles that Englysshe men hem selles,
And the chefare that Englysshe men do byene
In the martis, that no man may denyene,
It is not made in Brabane that cuntre.
It commeth frome oute of Henaulde, not be the see
But all by londe by carris and frome Fraunce,
Burgoyne, Coleyn, Camerete in substaunce.
Therfore at martis yf there be a restereynte,
Men seyne pleynly, that liste no fables peynte,
Yf Englysshe men be wythdrawene awey,
Is grete rebuke and losse to here affraye,
As thoughe wee sent into the londe of Fraunce
Tenne thousande peple, men of gode puissaunce,
To werre unto her hynderynge multiphary;
963
So bene oure Englysshe marchauntes necessary.
Yf it be thus assay and ye schall weten
Of men experte by whome I have this wryten.
For seyde is that this carted marchaundye
Drawethe in valew as moche verralye
As all the gode that commethe in shippes thedyre,
Whyche Englisshe men bye moste and bryng it hedire;
For here martis bene feble, shame to saye,
But if Englisshe men thedir dresse here waye.
Conclusione of this deppendinge of kepinge of the see.
Than I conclude, yff nevere so moche by londe
Werre by carres ibrought unto there honde,
Yff well the see were kepte in governaunce,
They shulde by see have no delyveraunce.
Wee shulde hem stoppe and wee shulde hem destroy,
As prysoners wee shulde hem brynge to noy.
And so wee shulde of oure cruell enmysse
Maken oure frendes for fere of marchaundysse,
Yff they were not suffred for to passe
Into Flaundres; but wee be frayle as glasse
And also bretyll, not tough, nevere abydynge.
But when grace shyneth sone are wee slydynge;
Wee woll it not reseyve in any wysse,
That maken luste, envye and covetysse.
Expoune me this and ye shall sothe it fynde;
Bere it aweye and kepe it in youre mynde.
The nayle of thys conclusione.
Than shulde worshyp unto oure noble be,
In feet and forme to lorde and mageste.
Liche as the seale, the grettest of thys londe,
On the one syde hathe, as I understonde,
A prince rydynge wyth hys swerde idrawe,
In the other syde sittynge, sothe is this sawe,
Betokenynge goode reule and ponesshynge
In verry dede of Englande by the kynge
(And hit is so, God blessyd mote he bee);
So one lychewysse I wolde were on the see.
By the noble that swerde schulde have powere
964
And the shippes one the see aboute us here.
What nedeth a garlande whyche is made of ivye
Shewe a taverne wynelesse? Nowe, also thryve I,
Yf men were wyse, the Frenshemen and Flemmynge
Shulde bere no state in the see by werrynge.
Of Hankyne Lyons.
Thane Hankyn Lyons shulde not be so bolde
To stoppe us and oure shippes for to holde
Unto oure shame; he hadde be betene thens.
Allas, allas, why dede wee this offence
Fully to shende the olde Englisshe fames
And the profittes of Englonde and there names?
Why is this powdre called of covetise
Wyth fals colours caste thus beforne oure eyes?
That, if goode men called werryours
Wolde take in hand for the comon socours
To purge the see unto oure grete avayle
And wynne hem gode, and to have up the sayle
And one oure enmyes there lives to juparte,
So that they myght there pryses well departe,
As reason wolde, justice and equite,
To make this lande have lordeshyp of the sea,
Than shall Lumbardes and other feyned frendes
Make her chalenges by coloure false of fendes
And sey ther chafare in the shippes is
And chalenge all. Loke yf this be amisse.
For thus may all that men have bought to sore
Ben sone excused and saved by false coloure.
Beware ye men that bere the grete on honde,
That they destroy the polycye of this londe
By gifte and goode and the fyne golden clothes
And silke and othere. Sey ye not this sothe is?
Bot if ye hadde verry experience
That they take mede wyth pryve violence,
Carpettis and thynges of price and of pleysaunce,
Whereby stopped shulde be gode governaunce,
And if it were as ye seye unto me,
Than wolde I seye, allas, cupidite,
That they that have here lyves put in drede
Schalbe sone oute of wynnynge al for mede,
965
And lese here costes and brought to poverte,
That they shall nevere have luste to go to see.
Sterynge to an ordinaunce ayens coloure of maynteners and excusers.
For thys colour, that muste be seyde alofte
And be declared of the grete fulle ofte,
That oure seemen woll by many wyse
Spoylle oure frendys in stede of oure enmyseFor thys coloure and Lumbardes mayntenaunce
The kynge it nedeth to make an ordinaunce
Wyth hys counsell, that may not fayle, I trowe,
That frendes shuld frome enmyes well be knowe,
Oure enmyes taken and oure frendes spared;
The remedy of hem muste be declared.
Thus may the see be kept now in no sele,
For, if ought be taken, wotte ye weel,
Wee have the strokes and enmyes have the wynnynge;
But maynteners ar parteners of the synnynge.
Wee lyve in luste and byde in covetyse;
This is oure reule to mayntene marchaundyse,
And polycye that we have on the see,
And, but God helpe, it woll none other bee.
Of the commoditees of Irelonde and policye and kepynge therof and conquerynge
of wylde Iryshe, wyth an incident of Walys. The ix. chapitle.
I caste to speke of Irelonde but a lytelle.
Commoditees of it I woll entitell
Hydes and fish, samon, hake and herynge;
Irish wollen and lynyn cloth, faldynge,
And marterns gode bene in here marchaundye;
Hertys hydes and other hydes of venerye,
Skynnes of oter, squerel and Irysh hare,
Of shepe, lambe and fox is here chaffare,
Felles of kydde and conyes grete plente.
So that yf Irelond halpe us to kepe the see,
Because the kynge clepid is rex Anglie
And is dominus also Hibernie,
Of old possessyd by progenitours,
The Yrichemen have cause lyke to oures
Oure londe and herres togedre to defende,
966
So that none enmye shulde hurte ne offende
Yrelonde ne us, but as one comonte
Shulde helpe to kepe well aboute the see.
For they have havenes grete and godely bayes,
Sure, wyde and depe and of ryght gode assayes
Att Waterforde and coostes monye one;
And, as men seyn, in England be there none
Better havenes for shyppes in to ryde,
Ne none more sure for enmyes to abyde.
Why speke I thus so muche of Yrelonde?
For also muche as I can understonde,
It is fertyle for thynge that there do growe
And multiplyen, loke who so lust to knowe,
So large, so gode and so comodyouse
That to declare is straunge and merveylouse.
For of sylvere and golde there is the oore
Amonge the wylde Yrishe, though they be pore,
For they ar rude and can thereone no skylle;
So that, if we had there pese and gode wylle
To myne and fyne and metall for to pure,
In wylde Yrishe myght we fynde the cure.
As in Londone seyth a juellere,
Whych brought from thens gold oore to us here,
Wherof was fyned metalle gode and clene,
That at the touche no bettere coude be sene.
Nowe here beware and hertly take entente,
As ye woll answere at the laste jugemente,
That, but for sloughe and for recheleshede,
Ye remembere and wyth all youre myghte take hede
To kepen Yrelond that it be not loste,
For it is a boterasse and a poste
Undre England, and Wales is another.
God forbede but eche were othere brothere,
Of one ligeaunce dewe unto the kynge.
But I have pite in gode feythe of thys thynge,
That I shall saye wythe gode avysemente
I ham aferde that Yrelonde wol be shente;
It muste awey, it woll be loste frome us,
But if thow helpe, thow Ihesu graciouse,
And yeve us grase all sloughte to leve bysyde.
967
For myche thynge in my harte is ihyde,
Whyche in another tretyse I caste to wrytte,
Made all onelye for that soyle and site
Of fertile Yerelonde, whiche myghte not be forborne
But if Englond were nyghe as gode as lorne.
God forebede that a wylde Yrishe wyrlynge
Shulde be chosene for to be there kynge
Aftere here conqueste of oure laste puisshaunce
And hyndere us by other londes allyaunce.
Wyse mene seyne, whyche folyne not ne dotyne,
That wylde Yrishe so muche of grounde have gotyne
There upon us, as lykelynesse may be,
Lyke as England to shires two or thre
Of thys oure londe is made comparable;
So wylde Yrishe have wonne on us unable
It to defenden and of none powere,
That oure grounde there is a lytell cornere
To all Yrelonde in treue comparisone.
It nedeth no more this matere to expone.
Which if it be loste, as Criste Ihesu forbede,
Farewell Wales; than Englond cometh to drede
For alliaunce of Scotlonde and of Spayne
And other moo, as the Pety Bretayne,
And so to have enmyes environ aboute.
I beseche God that some prayers devoute
Mutt lett the seyde apparaunce probable.
Thys is disposed wythought feyned fable,
But alle onely for parelle that I see
Thus ymynent as lykely for to be.
And well I wott that frome hens to Rome,
And, as men sey, in alle Cristendome,
There ys no grounde ne land to Yreland lyche,
So large, so gode, so plenteouse, so riche,
That to this worde Dominus dothe longe.
Than me semyth that ryght were and not wronge
To gete that lond, and it were piteouse
To us to lese thys hygh name Dominus;
And all this worde Dominus of name
Shulde have the grounde obeisaunte, wylde and tame,
That name and peple togedere myght accorde,
And all the grounde be subjecte to the lorde.
And that it is possible to be subjecte
968
Unto the kynge well shall it be detecte
In the lytell boke that I of spake;
I trowe reson all this woll undertake.
And I knowe well with Irland howe it stant.
Allas, fortune begynneth so to scant,
Or ellis grace, that dede is governaunce;
For so mynusshyth partyes of oure puissaunce
In that land that we lesen every yere
More grounde and more, as well as ye may here.
I herde a man speke unto me full late,
Whyche was a lorde and of ful grete astate,
That exspenses of one yere don in Fraunce,
Werred on men well wylled of puissaunce
Thys seyde grounde of Yrelonde to conquere,
(And yit because Englonde myght not forbere
These seyde exspenses gedred in one yere,
But in iij. yere or iiij. gadred up here)
Myght wynne Yrelonde to a fynall conquest
In one soole yere, to sett us all in reste.
And how sone wolde thys be payde ageyne,
What were it worthe yerely, yf wee not feyne,
I wylle declaren, who so luste to looke,
I trowe ful pleynly in my lytell boke.
But covetyse and singularite
Of owne profite, envye, carnalite
Hathe done us harme and doo us every daye,
And mustres made that shame it is to saye,
Oure money spente all to lytell avayle;
And oure enmyes so gretely done prevayle,
That what harme may falle and overthwerte
I may unneth wrytte more for sore of herte.
An exhortacione to the kepynge of Walys.
Beware of Walys, Criste Ihesu mutt us kepe,
That it make not oure childes childe to wepe,
Ne us also, if so it go his waye
By unwarenesse; sethen that many a day
Men have be ferde of here rebellione
By grete tokenes and ostentacione.
Seche the menys wyth a discrete avyse,
And helpe that they rudely not aryse
969
For to rebellen; that Criste it forbede
Loke well aboute, for God wote we have nede,
Unfayllyngly, unfeynynge and unfeynte,
That conscience for slought you not atteynte.
Kepe well that grounde for harme that may ben used,
Or afore God mutt ye bene accused.
Of the comodius stokfysshe of Yselonde and kepynge of the see, namely the
narowe see, wyth an incident of the kepynge of Calyse. The tenne chapitule.
Of Yseland to wryte is lytill nede
Save of stokfische; yit for sothe in dede
Out of Bristow and costis many one
Men have practised by nedle and by stone
Thiderwardes wythine a lytel whylle,
Wythine xij. yeres, and wythoute parille,
Gone and comen, as men were wonte of olde
Of Scarborowgh, unto the costes colde.
And now so fele shippes thys yere there were
That moche losse for unfraught they bare.
Yselond myght not make hem to be fraught
Unto the hawys; this moche harme they caught.
Thene here I ende of the comoditees
For whiche grete nede is well to kepe the sees.
Este and weste and sowthe and northe they be,
And chefely kepe sharply the narowe see
Betwene Dover and Caleise, and as thus
That foes passe not wythought godewyll of us,
And they abyde oure daunger in the lenghte,
What for oure costis and Caleise in oure strenghte.
An exortacion of the sure kepynge of Calise.
And for the love of God and of his blisse
Cherishe ye Caleise better than it is.
See well therto and here the grete compleynte
That trewe men tellen, that woll no lies peynte,
And as ye knowe that writynge commyth from thens.
Do not to England for sloughte so grete offens
But that redressed it be for ony thynge,
970
Leste a songe of sorow that wee synge.
For lytell wenythe the fole, who so myght chese,
What harme it were gode Caleise for to lese,
What woo it were for all this Englysshe grounde.
Whiche well conceyved the emperoure Sigesmounde,
That of all joyes made it one the moste
That Caleise was soget unto Englyssh coste.
Hym thought it was a jewel moste of alle,
And so the same in latyn did it calle.
And if ye woll more of Caleise here and knowe,
I caste to writte wythine a litell scrowe,
Lyke as I have done byforene by and bye
In othir parties of oure pollicie.
Loke well how harde it was at the firste to gete,
And by my counsell lyghtly be it not lete.
For, if wee leese it wyth shame of face,
Wylfully it is, it is for lake of grace.
Howe was Hareflewe cryed upon at Rone
That it were likely for slought to be gone!
How was it warened and cryed on in Englonde!
I make recorde wyth this penne in myne honde,
It was warened pleynly in Normandye
And in England, and I thereone dyd crye.
The worlde was deef, and it betid ryght soo.
Farewell Hareflewe, leudely it was agoo.
Now ware Caleise, for I can sey no bettere;
My soule discharge I by this presente lettere.
Aftere the chapitles of commoditees of dyuerse landes shewyth the conclusione
of kepynge of the see environ by a storye of kynge Edgare and ij. incidentes of
kynge Edwarde the iijde and kynge Herry the vth. The xi. chapitle.
Now see well thane that in this rounde see
To oure noble be paryformytee.
Within the shypp is shewyd there the sayle
And oure kynge of royall apparaylle,
Wyth swerde drawen, bryght, sharp and extente,
For to chastisen enmyes vyolente;
So shulde he be lorde of the see aboute,
To kepe enmyes fro wythine and wythoute,
And to be holde thorowgh Cristianyte
Master and lorde environ of the see,
971
For all lyvinge men suche a prince to drede,
Of suche a regne to be aferde indede.
Thus prove I well that it was thus of olde,
Whiche by a cronicle anone shalbe tolde,
Ryght curiouse (but I woll interprete
Hit into Englishe as I did it gete)
Of kynge Edgare, oo the moste merveyllouse
Prince lyvynge, wytty and moste chevalrouse,
So gode that none of his predecessours
Was to hym lyche in prudens and honours.
He was fort?and more gracious
Then other before and more glorious;
He was benethe no man in holinesse;
He passed alle in vertuuse swetenesse.
Of Englysshe kynges was none so commend᢬e
To Englysshe men, ne lasse memori᢬e
Than Cirus was to Perse by puissaunce;
And as grete Charlis was to them of Fraunce,
And as to Romains was grete Romulus,
So was to England this worthy Edgarus.
I may not write more of his worthynesse
For lake of tyme ne of his holynesse,
But to my mater I hym examplifie
Of condicions tweyne of his policie.
Wythine his land was one, this is no doute,
And anothere in the see wythoute,
That in the tyme of wynter and of vere,
Whan boistous wyndes put seemen into fere,
Wythine his lande aboute by all provinces
He passyd thorowghe, perceyvynge his princes,
Lordes and othir of the commontee,
Who was oppressoure, and who to poverte
Was drawe and broughte, and who was clene in lyffe,
And who was falle by myscheffe and by stryffe
Wyth overeledynge and extorcione;
And gode and bad of eche condicione
He aspied and his mynisters als,
Who did trought and whiche of hem was fals,
And how the ryght and lawes of his londe
Were execute, and who durste take on honde
To disobeye his statutes and decrees,
And yf they were well kepte in all cuntrees.
972
Of these he made subtile investigacione
By hys owyne espye and other mens relacione.
Amonge othyr was his grete besines
Well to bene ware that grete men of rycchesse
And men of myght in citee ner in toune
Shuld to the pore doo none oppressione.
Thus was he wonte as in this wynter tyde
One suche enserchise busily to abyde.
This was his laboure for the publique thinge;
This occupied a passynge holy kynge.
Now to the purpose, in the somer fayre
Of lusty season, whan clered was the eyre,
He had redy shippes made by him before,
Grete and huge, not fewe but manye a score,
Full thre thousande and sex hundred also,
Statelye inowgh on any see to goo.
The cronicle seyth these shippes were full boisteous;
Suche thinges longen to kynges victorious.
In somere tide wolde he have in wone
And in custome to be full redy sone
Wyth multitude of men of gode array
And instrumentis of werre of beste assay.
Who coude hem well in ony wyse descrive?
Hit were not lyght for ony man on lyve.
Thus he and his wolde entre shippes grete,
Habilementis havynge and the fete
Of see werres, that joyfull was to see
Suche a naveie and lord of mageste
There present in persone hem amonge,
To saile and rowe environ all alonge
So regaliche aboute the Englisshe yle,
To all straungeours a terroure and perille.
Whose soune wente oute in all the world aboute
Unto grete ferre of all that be wythoute,
And exercise to knyghtes and his meyné¼¢r> To hym longynge of his natall
contr鬼br> (For corage muste of nede have exercise)
Thus occupied for esshewynge of vise.
This knewe the kynge, that policie espied;
Wynter and somer he was thus occupied.
And thus conclude I by auctorite
973
Of cronicle that environ the see
Shulde bene oures subjecte unto the kynge,
And he be lorde therof for ony thynge,
For grete worship and for profite also,
And to defende his londe fro every foo.
That worthy kynge I leve, Edgar by name,
And all the cronique of his worthy fame;
Save onely this, I may not passe awey
A word of myghty strenght til that I seye,
That grauntyd hym God suche worship here
For his meritis he was wythouten pere,
That sumtyme at his grete festivite
Kynges and yerles of many a contre
And of provinces fele were there presente,
And mony lordes come thidere by assente
To his worship. But in a certayne daye
He bade shippes be redy of arraye,
For to visite seynte Jonys chyrche he lyste,
Rowynge unto the gode holy Baptiste.
He assyned to yerles, lordes, knyghtes
Many shippes ryght godely to syghtes;
And for hymselfe and for viij. kynges mo
Subdite to hym he made kepe one of tho,
A gode shipp, and entred into it
Wyth tho viij. kynges, and doune did they sit.
And eche of them an ore toke in honde
At the ore holes, as I understonde,
And he hymselfe satte in the shipp behynde
As sterisman; it hym becam of kynde.
Suche another rowynge, I dare well saye,
Was not sene of princes many a day.
Lo than how he on waters had the price,
In land, in see, that I may not suffice
To tell aright the magnanimite
That this kynge Edgar had upon the see.
An incident of the lorde of the see kynge Edwarde the thredde.
Of kynge Edwarde I passe and his prowesse;
On londe, on see ye knowe his worthynesse.
974
The siege of Caleise ye wote well all the mater,
Rounde aboute by londe and by the water
How it lasted not yeres many agoo,
After the bataille of Crecy was idoo
How it was closed environ aboute.
Olde men sawe it whiche lyven, this is no doute.
Olde knyghtis sey that the duke of Burgoyne,
Late rebuked for all his golden coyne,
Of shipp and see made no besegynge there.
For wante of shippes, that durste not come for fere,
It was no thynge beseged by the see;
Thus calle they it no seage for honeste.
Gonnes assayled, but assaute was there none,
No sege but fuge; well was he that myght gone.
This manere carpynge have knyghtes ferre in age,
Experte of olde in this manere langage.
But kynge Edwarde made a sege royall
And wanne the toune, and in especiall
The see was kepte and thereof he was lorde;
Thus made he nobles coigned of recorde.
In whose tyme was no navey in the see
That myght wythstonde the power of hys mageste.
The bataylle of Sluce ye may rede every day;
How it was done I leve and go my way.
Hit was so late done that ye it knowe,
In comparison wythine a lytel throwe.
For whiche to God yeve we honoure and glorye,
For lorde of see the kynge was wyth victó²¹¥.
Anothere incident of kepynge of the see in the tyme of the merveillouse werroure
and victorius prince kynge Herry the vth and of his grete shippes.
And yf I shulde conclude al by the kynge
Henry the fifte, what was hys purposynge
Whan at Hampton he made the grete dromons,
Which passed other grete shippes of all the comons,
The Trinite, the Grace Dieu, the Holy Goste
And other moo, whiche as now be loste?
What hope ye was the kynges grette entente
Of tho shippes and what in mynde he mente?
It was not ellis but that he caste to be
Lorde rounde aboute environ of the see.
975
And whan Harflew had his sege aboute,
There came carikkys orrible, grete and stoute,
In the narowe see wyllynge to abyde,
To stoppe us there wyth multitude of pride.
My lorde of Bedeforde came one and had the cure;
Destroyde they were by that discomfiture,
(This was after the kynge Hareflew had wonne,
Whane oure enmyes to besege had begonne)
That all was slayne or take by treue relacione
To his worship and of his Englisshe nacione.
Ther was presente the kynges chamburleyne
At bothe batayles, whiche knowethe this in certayne;
He can it tell other wyse than I.
Aske hym and witt; I passe forthe hastelye.
What had this kynge of high magnificens,
Of grete corage, of wysdome and prudence,
Provision, forewitte, audacite,
Of fortitude, justice, agilite,
Discrecion, subtile avisifenesse,
Atemperaunce, noblesse and worthynesse,
Science, proesce, devocion, equyte,
Of moste estately magnanimite,
Liche to Edgare and the seyd Edwarde,
A braunche of bothe, lyche hem as in regarde!
Where was on lyve man more victoriouse,
And in so shorte tyme prince so mervelouse?
By lande and see so well he hym acquite,
To speke of hym I stony in my witte.
Thus here I leve the kynge wyth his noblesse,
Henry the fifte, wyth whome all my processe
Of this trewe boke of the pure pollicie
Of see kepinge entendynge victorie
I leve endely, for aboute in the see
No better was prince of strenuite.
And if he had to this tyme lyved here,
He had bene prince named wythouten pere;
His grete shippes shulde have bene put in preffe
Unto the ende that he mente of in cheffe.
For doute it nat but that he wolde have be
Lorde and master aboute the rounde see,
976
And kepte it sure, to stoppe oure enmyes hens,
And wonne us gode and wysely brought it thens,
That no passage shulde be wythought daungere
And his licence on see to meve and stere.
Of unité ³hewynge of oure kepynge of the see, wyth ane endely processe of
pease by auctorite. The xij. chapitule.
Now than, for love of Cryste and of his joye,
Brynge yit Englande out of troble and noye;
Take herte and witte and set a governaunce,
Set many wittes wythouten variaunce
To one acorde and unanimite
Put to gode wylle for to kepe the see,
Furste for worshyp and for profite also,
And to rebuke of eche evyl-wylled foo.
Thus shall richesse and worship to us longe,
Than to the noble shall wee do no wronge,
To bere that coigne in figure and in dede,
To oure corage and to oure enmyes drede;
For whiche they muste dresse hem to pease in haste,
Or ellis there thrifte to standen and to waste,
As this processe hathe proved by and bye,
All by reason and experte policie,
And by stories whiche preved well this parte,
And elles I woll my lyffe put in jeparte.
But many landes wolde seche her peace for nede;
The see well kepte, it must be do for drede.
Thus muste Flaundres for nede have unite
And pease wyth us, it woll none other bee,
Wythine shorte while, and ambassiatours
Wolde bene here sone to trete for ther socours.
This unité ©s to Goddes plesaunce,
And pease after the werres variaunce;
The ende of bataile is pease sikerlye,
And power causeth pease finall verily.
Kepe than the see abought in speciall,
Whiche of England is the rounde wall,
As thoughe England were lykened to a cite
And the wall environ were the see.
977
Kepe than the see, that is the wall of Englond,
And than is Englond kepte by Goddes sonde;
That, as for ony thinge that is wythoute,
Englande were than at ease wythouten doute,
And thus shuld everi lande, one with another,
Entrecomon as brother wyth his brother,
And live togedre werreles in unite
Wythoute rancoure in verry charite,
In reste and pese to Cristis grete plesaunce,
Wythouten striffe, debate and variaunce.
Whiche pease men shulde enserche with besinesse
And knytt it sadely, holdyng in holynesse.
The apostil seyth, if that ye liste to see,
'Be ye busy for to kepe unite
Of the spirite in the bonde of pease,'
Whiche is nedefull to all wythouten lees.
The profete bideth us pease for to enquere;
To purseue it, this is holy desire.
Oure lord Ihesu seith 'Blessid mot they be
That maken pease', that is tranquillite;
For 'peasemakers', as Mathew writeth aryght,
'Shall be called the sonnes of God Allmight'.
God yeve us grace the weyes for to kepe
Of his preceptis and slugly not to slepe
In shame of synne, that oure verry foo
Mow be to us convers and torned too.
For in Proverbis a texte is to purpose
And pleyne inowgh wythouten ony glose,
'Whan mennes weyes please unto oure Lorde,
It shall converte and brynge to accorde
Mannes enmyes unto the pease verray',
In unité ´o live to Goddis pay.
Whiche unit鬠pease, reste and charite
He that was here cladde in humanite,
That came from hevyne and stiede with our nature
(Or he ascendid he yafe to oure cure
And lefte us pease ageyne striffe and debate),
Mote gefe us-pease so well iradicate
Here in this worlde that after att his feste
Wee mowe have pease in the londe of beheste,
Jerusalem, which of pease is the sight,
Wyth the bryghtnes of his eternall lighte,
978
There glorified in reste wyth his tuicione,
The Deite to see wyth full fruicione.
He secunde persone in divinenesse is;
He us assume and brynge us to his blisse.
Amen.
Here endithe the trewe processe of the libelle of Englysshe policie, exhortynge all
Englande to kepe the see environ and namely the narowe see, shewynge whate
worshipe, profite and salvacione commeth thereof to the reigne of Englonde, etc.
Go furthe, libelle, and mekely shewe thy face,
Apperynge ever wyth humble contynaunce,
And pray my lordes thee to take in grace
In opposaile and, cherishynge thee, avaunce
To hardynesse, if that not variaunce
Thow haste fro troughte by full experience,
Auctours and reasone; yif ought faile in substaunce,
Remitte to heme that yafe thee this science.
Sythen that it is sothe in verray feythe
That the wyse lorde baron of Hungerforde
Hathe thee oversene, and verrily he seithe
That thow arte trewe, and thus he dothe recorde,
Nexte the Gospell: God wotte it was his worde,
Whanne he thee redde all over in a nyghte.
Go forthe, trewe booke, and Criste defende thi ryghte.
Explicit libellus de policia conservativa maris.
~ Anonymous Olde English,

IN CHAPTERS [300/4000]



2085 Integral Yoga
  427 Poetry
  263 Occultism
  165 Christianity
  146 Philosophy
  133 Yoga
  114 Fiction
   86 Psychology
   37 Science
   35 Islam
   31 Hinduism
   25 Mysticism
   20 Mythology
   19 Education
   17 Theosophy
   16 Integral Theory
   12 Sufism
   11 Kabbalah
   10 Buddhism
   8 Cybernetics
   7 Philsophy
   6 Baha i Faith
   3 Taoism
   1 Thelema
   1 Alchemy


1094 Sri Aurobindo
1020 The Mother
  612 Satprem
  352 Nolini Kanta Gupta
  111 Aleister Crowley
   88 H P Lovecraft
   85 Carl Jung
   64 William Wordsworth
   64 James George Frazer
   60 Pierre Teilhard de Chardin
   57 Sri Ramakrishna
   55 Plotinus
   40 Walt Whitman
   37 Swami Krishnananda
   35 Muhammad
   32 Saint Augustine of Hippo
   32 Percy Bysshe Shelley
   30 Swami Vivekananda
   28 Robert Browning
   27 John Keats
   27 Aldous Huxley
   27 A B Purani
   26 Friedrich Nietzsche
   24 Saint John of Climacus
   24 Farid ud-Din Attar
   23 Franz Bardon
   22 Saint Teresa of Avila
   22 Rudolf Steiner
   22 Jorge Luis Borges
   21 Anonymous
   20 Vyasa
   17 Friedrich Schiller
   15 William Butler Yeats
   12 Plato
   12 Ovid
   12 Nirodbaran
   12 Lucretius
   11 Swami Sivananda Saraswati
   11 Rabbi Moses Luzzatto
   11 George Van Vrekhem
   10 Sri Ramana Maharshi
   10 Paul Richard
   10 Jalaluddin Rumi
   9 Johann Wolfgang von Goethe
   8 Peter J Carroll
   8 Norbert Wiener
   8 Kabir
   8 Joseph Campbell
   7 Ralph Waldo Emerson
   7 Henry David Thoreau
   7 Baha u llah
   7 Alice Bailey
   6 Jordan Peterson
   6 Aristotle
   6 Al-Ghazali
   5 Thubten Chodron
   5 Rabindranath Tagore
   5 Edgar Allan Poe
   5 Bokar Rinpoche
   4 Ramprasad
   4 Patanjali
   4 Hsuan Chueh of Yung Chia
   3 R Buckminster Fuller
   3 Rainer Maria Rilke
   3 Ken Wilber
   3 Jetsun Milarepa
   3 Chuang Tzu
   2 Solomon ibn Gabirol
   2 Naropa
   2 Moses de Leon
   2 Mahendranath Gupta
   2 Li Bai
   2 Lewis Carroll
   2 Jorge Luis Borges
   2 Jean Gebser
   2 Italo Calvino
   2 Genpo Roshi
   2 Dadu Dayal


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


00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Mysticism is not only a science but also, and in a greater degree, an art. To approach it merely as a science, as the modern mind attempts to do, is to move towards futility, if not to land in positive disaster. Sufficient stress is not laid on this aspect of the m atter, although the very crux of the situation lies here. The mystic domain has to be apprehended not merely by the true mind and understanding but by the right temperament and character. Mysticism is not merely an object of knowledge, a problem for inquiry and solution, it is an end, an ideal that has to be achieved, a life that has to be lived. The mystics themselves have declared long ago with no uncertain or faltering voice: this cannot be attained by intelligence or much learning, it can be seized only by a purified and clear temperament.
   The warning seems to have fallen, in the modern age, on unheeding ears. For the modern mind, being pre-eminently and uncompromisingly scientific, can entertain no doubt as to the perfect competency of science and the scientific method to seize and unveil any secret of Nature. If, it is argued, mysticism is a secret, if there is at all a truth and reality in it, then it is and must be amenable to the rules and regulations of science; for science is the revealer of Nature's secrecies.
  --
   A scientist once thought that he had clinched the issue and cut the Gordian knot when he declared triumphantly with reference to spirit sances: "Very significant is the fact that spirits appear only in closed chambers, in half obscurity, to somnolent minds; they are nowhere in the open air, in broad daylight to the wide awake and vigilant intellect!" Well, if the fact is as it is stated, what does it prove? Night alone reveals the stars, during the day they vanish, but that is no proof that stars are not existent. Rather the true scientific spirit should seek to know why (or how) it is so, if it is so, and such a fact would exactly serve as a pointer, a significant starting ground. The attitude of the jesting Pilate is not helpful even to scientific inquiry. This m atter of the Spirits we have taken only as an illustration and it must not be understood that this is a domain of high mysticism; rather the contrary. The spiritualists' approach to Mysticism is not the right one and is fraught with not only errors but dangers. For the spiritualists approach their subject with the entire scientific apparatus the only difference being that the scientist does not believe while the spiritualist believes.
   Mystic realities cannot be reached by the scientific consciousness, because they are far more subtle than the subtlest object that science can contemplate. The neutrons and positrons are for science today the finest and profoundest object-forces; they belong, it is said, almost to a borderl and where physics ends. Nor for that reason is a mystic reality something like a mathematical abstraction, -n for example. The mystic reality is subtler than the subtlest of physical things and yet, paradoxical to say, more concrete than the most concrete thing that the senses apprehend.

00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
  My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
  All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.
  --
  My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.
  Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, everything, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967

00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   These other worlds are constituted in other ways than ours. Their contents are different and the laws that obtain there are also different. It would be a gross blunder to attempt a chart of any of these other systems, to use an Einsteinian term, with the measures and conventions of the system to which our external waking consciousness belongs. For, there "the sun shines not, nor the moon, nor the stars, neither these lightnings nor this fire." The difficulty is further enhanced by the fact that there are very many unseen worlds and they all differ from the seen and from one another in manner and degree. Thus, for example, the Upanishads speak of the swapna, the suupta, and the turya, domains beyond the jgrat which is that where the rational being with its mind and senses lives and moves. And there are other systems and other ways in which systems exist, and they are practically innumerable.
   If, however, we have to speak of these other worlds, then, since we can speak only in the terms of this world, we have to use them in a different sense from those they usually bear; we must employ them as figures and symbols. Even then they may prove inadequate and misleading; so there are Mystics who are averse to all speech and expression they are mauni; in silence they experience the inexpressible and in silence they communicate it to the few who have the capacity to receive in silence.

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Now, before any explanation is attempted it is important to bear in mind that the Upanishads speak of things experiencednot merely thought, reasoned or argued and that these experiences belong to a world and consciousness other than that of the mind and the senses. One should naturally expect here a different language and mode of expression than that which is appropriate to mental and physical things. For example, the world of dreams was once supposed to be a sheer chaos, a mass of meaningless confusion; but now it is held to be quite otherwise. Psychological scientists have discovered a methodeven a very well-defined and strict methodin the madness of that domain. It is an ordered, organised, significant world; but its terminology has to be understood, its code deciphered. It is not a jargon, but a foreign language that must be learnt and mastered.
   In the same way, the world of spiritual experiences is also something methodical, well-organized, significant. It may not be and is not the rational world of the mind and the sense; but it need not, for that reason, be devoid of meaning, mere fancifulness or a child's imagination running riot. Here also the right key has to be found, the grammar and vocabulary of that language mastered. And as the best way to have complete mastery of a language is to live among the people who speak it, so, in the m atter of spiritual language, the best and the only way to learn it is to go and live in its native country.
  --
   The Sun is the first and the most immediate source of light that man has and needs. He is the presiding deity of our waking consciousness and has his seat in the eyecakusa ditya, ditya caku bhtvakii prviat. The eye is the representative of the senses; it is the sense par excellence. In truth, sense-perception is the initial light with which we have to guide us, it is the light with which we start on the way. A developed stage comes when the Sun sets for us, that is to say, when we retire from the senses and rise into the mind, whose divinity is the Moon. It is the mental knowledge, the light of reason and intelligence, of reflection and imagination that govern our consciousness. We have to proceed farther and get beyond the mind, exceed the derivative light of the Moon. So when the Moon sets, the Fire is kindled. It is the light of the ardent and aspiring heart, the glow of an inner urge, the instincts and inspirations of our secret life-will. Here we come into touch with a source of knowledge and realization, a guidance more direct than the mind and much deeper than the sense-perception. Still this light partakes more of heat than of pure luminosity; it is, one may say, incandescent feeling, but not vision. We must probe deeper, mount higherreach heights and profundities that are serene and transparent. The Fire is to be quieted and silenced, says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth: an inner hearing opens, the direct voice of Truth the Wordreaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is clothing, though a luminous clothinghiramayam ptram When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.
   II. The Four Oblations
  --
   The central secret of the transfigured consciousness lies, as we have already indicated, in the mystic rite or law of Sacrifice. It is the one basic, fundamental, universal Law that upholds and explains the cosmic movement, conformity to which brings to the thrice-bound human being release and freedom. Sacrifice consists essentially of two elements or processes: (i) The offering or self giving of the lower reality to the higher, and, as a consequence, an answering movement of (ii) the descent of the higher into the lower. The lower offered to the higher means the lower sublimated and integrated into the higher; and the descent of the higher into the lower means the incarnation of the former and the fulfilment of the l atter. The Gita elaborates the same idea when it says that by Sacrifice men increase the gods and the gods increase men and by so increasing each other they attain the supreme Good. Nothing is, nothing is done, for its own sake, for an egocentric satisfaction; all, even movements relating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone received which comes from Him.
   VII. The Cosmic and the Transcendental
  --
   Now, this is the All, the Universal. One has to realise it and possess in one's consciousness. And that can be done only in one way: one has to identify oneself with it, be one with it, become it. Thus by losing one's individuality one lives the life universal; the small lean separate life is enlarged and moulded in the rhythm of the Rich and the Vast. It is thus that man shares in the consciousness and energy that inspire and move and sustain the cosmos. The Upanishad most emphatically enjoins that one must not decry this cosmic godhead or deny any of its elements, not even such as are a taboo to the puritan mind. It is in and through an unimpaired global consciousness that one attains the All-Life and lives uninterruptedly and perennially: Sarvamanveti jyok jvati.
   Still the Upanishad says this is not the final end. There is yet a higher status of reality and consciousness to which one has to rise. For beyond the Cosmos lies the Transcendent. The Upanishad expresses this truth and experience in various symbols. The cosmic reality, we have seen, is often conceived as a septenary, a unity of seven elements, principles and worlds. Further to give it its full complex value, it is considered not as a simple septet, but a threefold heptad the whole gamut, as it were, consisting of 21 notes or syllables. The Upanishad says, this number does not exhaust the entire range; I for there is yet a 22nd place. This is the world beyond the Sun, griefless and deathless, the supreme Selfhood. The Veda I also sometimes speaks of the integral reality as being represented by the number 100 which is 99 + I; in other words, 99 represents the cosmic or universal, the unity being the reality beyond, the Transcendent.
  --
   Man, however, is an epitome of creation. He embraces and incarnates the entire gamut of consciousness and comprises in him all beings from the highest Divinity to the lowest jinn or elf. And yet each human being in his true personality is a lineal descendant of one or other typal aspect or original Personality of the one supreme Reality; and his individual character is all the more pronounced and well-defined the more organised and developed is the being. The psychic being in man is thus a direct descent, an immediate emanation along a definite line of devolution of the supreme consciousness. We may now understand and explain easily why one chooses a particular Ishta, an ideal god, what is the drive that pushes one to become a worshipper of Siva or Vishnu or any other deity. It is not any rational understanding, a weighing of pros and cons and then a resultant conclusion that leads one to choose a path of religion or spirituality. It is the soul's natural call to the God, the type of being and consciousness of which it is a spark, from which it has descended, it is the secret affinity the spiritual blood-relation as it were that determines the choice and adherence. And it is this that we name Faith. And the exclusiveness and violence and bitterness which attend such adherence and which go "by the "name of partisanship, sectarianism, fanaticism etc., a;e a deformation in the ignorance on the physico-vital plane of the secret loyalty to one's source and origin. Of course, the p attern or law is not so simple and rigid, but it gives a token or typal p attern. For it must not be forgotten that the supreme source or the original is one and indivisible and in the highest integration consciousness is global and not exclusive. And the human being that attains such a status is not bound or wholly limited to one particular formation: its personality is based on the truth of impersonality. And yet the two can go together: an individual can be impersonal in consciousness and yet personal in becoming and true to type.
   The number of gods depends on the level of consciousness on which we stand. On this material plane there are as many gods as there are bodies or individual forms (adhar). And on the supreme height there is only one God without a second. In between there are gradations of types and sub-types whose number and function vary according to the aspect of consciousness that reveals itself.
  --
   The three boons asked for by Nachiketas from Yama, Lord of Death, and granted to him have been interpreted in different ways. Here is one more attempt in the direction.
   Nachiketas is the young aspiring human being still in the Ignorancenaciketa, meaning one without consciousness or knowledge. The three boons he asks for are in reference to the three fundamental modes of being and consciousness that are at the very basis, forming, as it were, the ground-plan of the integral reality. They are (i) the individual, (ii) the universal or cosmic and (iii) the transcendental.
  --
   The third boon is the secret of secrets, for it is the knowledge and realisation of Transcendence that is sought here. Beyond the individual lies the universal; is there anything beyond the universal? The release of the individual into the cosmic existence gives him the griefless life eternal: can the cosmos be rolled up and flung into something beyond? What would be the nature of that thing? What is there outside creation, outside manifestation, outside Maya, to use a l atter day term? Is there existence or non-existence (utter dissolution or extinctionDeath in his supreme and absolute status)? King Yama did not choose to answer immediately and even endeavoured to dissuade Nachiketas from pursuing the question over which people were confounded, as he said. Evidently it was a much discussed problem in those days. Buddha was asked the same question and he evaded it, saying that the pragmatic man should attend to practical and immediate realities and not, waste time and energy in discussing things ultimate and beyond that have hardly any relation to the present and the actual.
   But Yama did answer and unveil the mystery and impart the supreme secret knowledge the knowledge of the Transcendent Brahman: it is out of the transcendent reality that the immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis called brahmajam, born of the Brahman. Yama teaches the process of transcendence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to ascend and evolve. The first step is to learn to distinguish between the Good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the superficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preoccupation and focussing it upon what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.

00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   it cannot be defined or figured in the terms of the phenomenal consciousness. In speaking of it, however, the Upanishads invariably and repeatedly refer to two attributes that characterise its fundamental nature. These two aspects have made such an impression upon the consciousness of the Upanishadic seer that his enthusiasm almost wholly plays about them and is centred on them. When he contemplates or communes with the Supreme Object, these seem to him to be the mark of its au thenticity, the seal of its high status and the reason of all the charm and magic it possesses. The first aspect or attri bute is that of light the brilliance, the solar effulgenceravituly-arpa the bright, clear, shadow less Light of lightsvirajam ubhram jyotim jyoti The second aspect is that of delight, the bliss, the immortality inherent in that wide effulgencenandarpam amtam yad vibhti.
   And what else is the true character, the soul of beauty than light and delight? "A thing of beauty is a joy for ever." And a thing of joy is a thing of light. Joy is the radiance rippling over a thing of beauty. Beauty is always radiant: the charm, the loveliness of an object is but the glow of light that it emanates. And it would not be a very incorrect mensuration to measure the degree of beauty by the degree of light radiated. The diamond is not only a thing of value, but a thing of beauty also, because of the concentrated and undimmed light that it enshrines within itself. A dark, dull and dismal thing, devoid of interest and attraction becomes aesthetically precious and significant as soon as the artist presents it in terms of the values of light. The entire art of painting is nothing but the expression of beauty, in and through the modalities of light.
   And where there is light, there is cheer and joy. Rasamaya and jyotirmayaare thus the two conjoint characteristics fundamental to the nature of the ultimate reality. Sometimes these two are named as the 'solar and the lunar aspect. The solar aspect refers obviously to the Light, that is to say, to the Truth; the lunar aspect refers to the rasa (Soma), to Immortality, to Beauty proper,
  --
   Art at its highest tends to become also the simplest and the most unconventional; and it is then the highest art, precisely because it does not aim at being artistic. The aesthetic motive is totally absent in the Upanishads; the sense of beauty is there, but it is attendant upon and involved in a deeper strand of consciousness. That consciousness seeks consciousness itself, the fullness of consciousness, the awareness and possession of the Truth and Reality,the one thing which, if known, gives the knowledge of all else. And this consciousness of the Truth is also Delight, the perfect Bliss, the Immortality where the whole universe resolves itself into its original state of rasa, that is to say, of essential and inalienable harmony and beauty.
   ***

00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   'Kavi' is an invariable epithet of the gods. The Vedas mean by this attribute to bring out a most fundamental character, an inalienable dharma of the heavenly host. All the gods are poets; and a human being can become a poet only in so far as he attains to the nature and status of a god. Who is then a kavi? The Poet is he who by his poetic power raises forms of beauty in heavenkavi kavitv divi rpam sajat.1Thus the essence of poetic power is to fashion divine Beauty, to reveal heavenly forms. What is this Heaven whose forms the Poet discovers and embodies? HeavenDyaushas a very definite connotation in the Veda. It means the luminous or divine Mind 2the mind purified of its obscurity and limitations, due to subjection to the external senses, thus opening to the higher Light, receiving and recording faithfully the deeper and vaster movements and vibrations of the Truth, giving them a form, a perfect body of the right thought and the right word. Indra is the lord of this world and he can be approached only with an enkindled intelligence, ddhay man,3a faultless understanding, sumedh. He is the supreme Artisan of the poetic power,Tash, the maker of perfect forms, surpa ktnum.4 All the gods turn towards Indra and become gods and poets, attain their Great Names of Supreme Beauty.5 Indra is also the master of the senses, indriyas, who are his hosts. It is through this mind and the senses that the poetic creation has to be manifested. The mind spreads out wide the Poet's weaving;6 the poet is the priest who calls down and works out the right thinking in the sacrificial labour of creation.7 But that creation is made in and through the inner mind and the inner senses that are alive to the subtle formation of a vaster knowledge.8 The poet envisages the golden forms fashioned out of the very profundity of the consciousness.9 For the substance, the material on which the Poet works, is Truth. The seat of the Truth the poets guard, they uphold the supreme secret Names.10 The poet has the expressive utterance, the creative word; the poet is a poet by his poetic creation-the shape faultlessly wrought out that unveils and holds the Truth.11The form of beauty is the body of the Truth.
   The poet is a trinity in himself. A triune consciousness forms his personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara. He has the direct vision, the luminous intelligence, the immediate perception.12 A subtle and profound and penetrating consciousness is his,nigam, pracetas; his is the eye of the Sun,srya caku.13 He secures an increased being through his effulgent understanding.14 In the second place, the Poet is not only Seer but Doer; he is knower as well as creator. He has a dynamic knowledge and his vision itself is power, ncak;15 he is the Seer-Will,kavikratu.16 He has the blazing radiance of the Sun and is supremely potent in his self-Iuminousness.17 The Sun is the light and the energy of the Truth. Even like the Sun the Poet gives birth to the Truth, srya satyasava, satyya satyaprasavya. But the Poet as Power is not only the revealer or creator,savit, he is also the builder or fashioner,ta, and he is the organiser,vedh is personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara, of the Truth.18 As Savita he manifests the Truth, as Tashta he gives a perfected body and form to the Truth, and as Vedha he maintains the Truth in its dynamic working. The effective marshalling and organisation of the Truth is what is called Ritam, the Right; it is also called Dharma,19 the Law or the Rhythm, the ordered movement and invincible execution of the Truth. The Poet pursues the Path of the Right;20 it is he who lays out the Path for the march of the Truth, the progress of the Sacrifice.21 He is like a fast steed well-yoked, pressing forward;22 he is the charger that moves straight and unswerving and carries us beyond 23into the world of felicity.

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Each letter of the Qabalistic alphabet has a number, color, many symbols and a Tarot card attributed to it. The Qabalah not only aids in an understanding of the Tarot, but teaches the student how to classify and organize all such ideas, numbers and symbols. Just as a knowledge of Latin will give insight into the meaning of an unfamiliar English word with a Latin root, so the knowledge of the Qabalah with the various attri butions to each character in its alphabet will enable the student to understand and correlate ideas and concepts which otherwise would have no apparent relation.
  A simple example is the concept of the Trinity in the Christian religion. The student is frequently amazed to learn through a study of the Qabalah that Egyptian mythology followed a similar concept with its trinity of gods, Osiris the father, Isis the virgin-mother, and Horus the son. The Qabalah indicates similar correspondences in the pantheon of Roman and Greek deities, proving the father-mother (Holy Spirit) - son principles of deity are primordial archetypes of man's psyche, rather than being, as is frequently and erroneously supposed a development peculiar to the Christian era.
  At this juncture let me call attention to one set of attri butions by Rittangelius usually found as an appendix attached to the Sepher Yetzirah. It lists a series of "Intelligences" for each one of the ten Sephiros and the twenty-two Paths of the Tree of Life. It seems to me, after prolonged meditation, that the common attri butions of these Intelligences is altogether arbitrary and lacking in serious meaning.
  For example, Keser is called "The Admirable or the Hidden Intelligence; it is the Primal Glory, for no created being can attain to its essence." This seems perfectly all right; the meaning at first sight seems to fit the significance of Keser as the first emanation from Ain Soph. But there are half a dozen other similar attri butions that would have served equally well. For instance, it could have been called the "Occult Intelligence" usually attri buted to the seventh Path or Sephirah, for surely Keser is secret in a way to be said of no other Sephirah. And what about the "Absolute or Perfect Intelligence." That would have been even more explicit and appropriate, being applicable to Keser far more than to any other of the Paths. Similarly, there is one attri buted to the 16th Path and called "The Eternal or Triumphant Intelligence," so-called because it is the pleasure of the Glory, beyond which is no Glory like to it, and it is called also the Paradise prepared for the Righteous." Any of these several would have done equally well. Much is true of so many of the other attri butions in this particular area-that is the so-called Intelligences of the Sepher Yetzirah. I do not think that their use or current arbitrary usage stands up to serious examination or criticism.
  A good many attri butions in other symbolic areas, I feel are subject to the same criticism. The Egyptian Gods have been used with a good deal of carelessness, and without sufficient explanation of motives in assigning them as I did. In a recent edition of Crowley's masterpiece Liber 777 (which au fond is less a reflection of Crowley's mind as a recent critic claimed than a tabulation of some of the material given piecemeal in the Golden Dawn knowledge lectures), he gives for the first time brief explanations of the motives for his attri butions. I too should have been far more explicit in the explanations I used in the case of some of the Gods whose names were used many times, most inadequately, where several paths were concerned. While it is true that the religious coloring of the Egyptian Gods differed from time to time during Egypt's turbulent history, nonetheless a word or two about just that one single point could have served a useful purpose.
  Some of the passages in the book force me today to emphasize that so far as the Qabalah is concerned, it could and should be employed without binding to it the partisan qualities of any one particular religious faith. This goes as much for Judaism as it does for Christianity. Neither has much intrinsic usefulness where this scientific scheme is concerned. If some students feel hurt by this statement, that cannot be helped. The day of most contemporary faiths is over; they have been more of a curse than a boon to mankind. Nothing that I say here, however, should reflect on the peoples concerned, those who accept these religions. They are merely unfortunate. The religion itself is worn out and indeed is dying.
  The Qabalah has nothing to do with any of them. attempts on the part of cultish-partisans to impart higher mystical meanings, through the Qabalah, etc., to their now sterile faiths is futile, and will be seen as such by the younger generation. They, the flower and love children, will have none of this nonsense.
  I felt this a long time ago, as I still do, but even more so. The only way to explain the partisan Jewish attitude demonstrated in some small sections of the book can readily be explained. I had been reading some writings of Arthur Edward Waite, and some of his pomposity and turgidity stuck to my mantle. I disliked his patronising Christian attitude, and so swung all the way over to the other side of the pendulum. Actually, neither faith is particularly important in this day and age. I must be careful never to read Waite again before embarking upon literary work of my own.
  Much knowledge obtained by the ancients through the use of the Qabalah has been supported by discoveries of modern scientists- anthropologists, astronomers, psychiatrists, et al. Learned Qabalists for hundreds of years have been aware of what the psychiatrist has only discovered in the last few decades-that man's concept of himself, his deities and the Universe is a constantly evolving process, changing as man himself evolves on a higher spiral. But the roots of his concepts are buried in a race-consciousness that antedated Neanderthal man by uncounted aeons of time.
  --
  Some modern Nature-worshippers and members of the newly-washed and redeemed witch-cult have complimented me on this closing chapter which I entitled 'The Ladder." I am pleased about this. For a very long time I was not at all familiar with the topic of witchcraft. I had avoided it entirely, not being attracted to its literature in any way. In fact, I only became slightly conversant with its theme and literature just a few years ago, after reading "The Anatomy of Eve" written by Dr. Leopold Stein, a Jungian analyst. In the middle of his study of four cases, he included a most informative chapter on the subject. This served to stimulate me to wider reading in that area.
  In 1932, at the suggestion of Thomas Burke, the novelist, I submitted my manuscript to one of his publishers, Messrs. Constable in London. They were unable to use it, but made some encouraging comments and advised me to submit it to Riders. To my delight and surprise, Riders published it, and throughout the years the reaction it has had indicated other students found it also fulfilled their need for a condensed and simplified survey of such a vast subject as the Qabalah.

000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  such m atters had been pure guesses.000.108 A third of a century after Malthus, Darwin attributed biological evolution
  to survival of only the fittest species (and individuals within species). Though he
  --
  prime reason for humanity's failure to exercise its option to attain universally
  sustainable physical success on this planet. The prime barrier to humanity's
  --
  spontaneously attractive and can be used to teach all the world's people nature's
  coordinating system-and can do so in time to make it possible for all humanity to
  favorably comprehend and to exercise its option to attain universal physical
  success, thereby eliminating forevermore all world politics and competition for the

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Gadadhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Puranas. And he became interested in the wandering monks and pious pilgrims who would stop at Kamarpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and
   served them in various ways. Meanwhile, he was observing their meditation and worship.
  --
   At the age of sixteen Gadadhar was summoned to Calcutta by his elder brother Ramkumar, who wished assistance in his priestly duties. Ramkumar had opened a Sanskrit academy to supplement his income, and it was his intention gradually to turn his younger brother's mind to education. Gadadhar applied himself heart and soul to his new duty as family priest to a number of Calcutta families. His worship was very different from that of the professional priests. He spent hours decorating the images and singing hymns and devotional songs; he performed with love the other duties of his office. People were impressed with his ardour. But to his studies he paid scant attention.
   Ramkumar did not at first oppose the ways of his temperamental brother. He wanted Gadadhar to become used to the conditions of city life. But one day he decided to warn the boy about his indifference to the world. After all, in the near future Gadadhar must, as a householder, earn his livelihood through the performance of his brahminical duties; and these required a thorough knowledge of Hindu law, astrology, and kindred subjects. He gently admonished Gadadhar and asked him to pay more attention to his studies. But the boy replied spiritedly: "Brother, what shall I do with a mere bread-winning education? I would rather acquire that wisdom which will illumine my heart and give me satisfaction for ever."
   --- BREAD-WINNING EDUCATION
  --
   The Christian missionaries gave the finishing touch to the process of transformation. They ridiculed as relics of a barbarous age the images and rituals of the Hindu religion. They tried to persuade India that the teachings of her saints and seers were the cause of her downfall, that her Vedas, Puranas, and other scriptures were filled with superstition. Christianity, they maintained, had given the white races position and power in this world and assurance of happiness in the next; therefore Christianity was the best of all religions. Many intelligent young Hindus became converted. The man in the street was confused. The majority of the educated grew materialistic in their mental outlook. Everyone living near Calcutta or the other strong-holds of Western culture, even those who attempted to cling to the orthodox traditions of Hindu society, became infected by the new uncertainties and the new beliefs.
   But the soul of India was to be resuscitated through a spiritual awakening. We hear the first call of this renascence in the spirited retort of the young Gadadhar: "Brother, what shall I do with a mere bread-winning education?"
  --
   Within a very short time Sri Ramakrishna attracted the notice of Mathur Babu, who was impressed by the young man's religious fervour and wanted him to participate in the worship in the Kali temple. But Sri Ramakrishna loved his freedom and was indifferent to any worldly career. The profession of the priesthood in a temple founded by a rich woman did not appeal to his mind. Further, he hesitated to take upon himself the responsibility for the ornaments and jewelry of the temple. Mathur had to wait for a suitable occasion.
   At this time there came to Dakshineswar a youth of sixteen, destined to play an important role in Sri Ramakrishna's life. Hriday, a distant nephew2 of Sri Ramakrishna, hailed from Sihore, a village not far from Kamarpukur, and had been his boyhood friend. Clever, exceptionally energetic, and endowed with great presence of mind, he moved, as will be seen later, like a shadow about his uncle and was always ready to help him, even at the sacrifice of his personal comfort. He was destined to be a mute witness of many of the spiritual experiences of Sri Ramakrishna and the caretaker of his body during the stormy days of his spiritual practice. Hriday came to Dakshineswar in search of a job, and Sri Ramakrishna was glad to see him.
  --
   Born in an orthodox brahmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable gods and goddesses of the Hindu religion are the human aspects of the indescribable and incomprehensible Spirit, as conceived by the finite human mind. They understand and appreciate human love and emotion, help men to realize their secular and spiritual ideals, and ultimately enable men to attain liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and strength is the One alone from whom comes the fulfilment of desire. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. Therefore Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ultimately leads to the Nameless, the form to the Formless, the word to the Silence, the emotion to the serene realization of Peace in Existence-Knowledge-Bliss Absolute. The gods gradually merge in the one God. But until that realization is achieved, the devotee cannot dissociate human factors from his worship. Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense-organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles — clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as the All-pervading Consciousness.
   Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind. While going through the prescribed ceremonies, he would actually find himself encircled by a wall of fire protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the different centres of the body. The glow on his face, his deep absorption, and the intense atmosphere of the temple impressed everyone who saw him worship the Deity.
  --
   One of the painful ailments from which Sri Ramakrishna suffered at this time was a burning sensation in his body, and he was cured by a strange vision. During worship in the temple, following the scriptural injunctions, he would imagine the presence of the "sinner" in himself and the destruction of this "sinner". One day he was meditating in the Panchavati, when he saw come out of him a red-eyed man of black complexion, reeling like a drunkard. Soon there emerged from him another person, of serene countenance, wearing the ochre cloth of a sannyasi and carrying in his hand a trident. The second person attacked the first and killed him with the trident. Thereafter Sri Ramakrishna was free of his pain.
   About this time he began to worship God by assuming the attitude of a servant toward his master. He imitated the mood of Hanuman, the monkey chieftain of the Ramayana, the ideal servant of Rama and traditional model for this self-effacing form of devotion. When he meditated on Hanuman his movements and his way of life began to resemble those of a monkey. His eyes became restless. He lived on fruits and roots. With his cloth tied around his waist, a portion of it hanging in the form of a tail, he jumped from place to place instead of walking. And after a short while he was blessed with a vision of Sita, the divine consort of Rama, who entered his body and disappeared there with the words, "I bequeath to you my smile."
   Mathur had faith in the sincerity of Sri Ramakrishna's spiritual zeal, but began now to doubt his sanity. He had watched him jumping about like a monkey. One day, when Rani Rasmani was listening to Sri Ramakrishna's singing in the temple, the young priest abruptly turned and slapped her. Apparently listening to his song, she had actually been thinking of a law-suit. She accepted the punishment as though the Divine Mother Herself had imposed it; but Mathur was distressed. He begged Sri Ramakrishna to keep his feelings under control and to heed the conventions of society. God Himself, he argued, follows laws. God never permitted, for instance, flowers of two colours to grow on the same stalk. The following day Sri Ramakrishna presented Mathur Babu with two hibiscus flowers growing on the same stalk, one red and one white.
  --
   The marriage ceremony was duly performed. Such early marriage in India is in the nature of a betrothal, the marriage being consummated when the girl attains puberty. But in this case the marriage remained for ever unconsummated. Sri Ramakrishna lived at Kamarpukur about a year and a half and then returned to Dakshineswar.
   Hardly had he crossed the threshold of the Kali temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariahs house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would be aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyasi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyasi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.
  --
   Sri Ramakrishna welcomed the visitor with great respect, described to her his experiences and visions, and told her of people's belief that these were symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some are mad for money, some for creature comforts, some for name and fame; and you are mad for God." She assured him that he was passing through the almost unknown spiritual experience described in the scriptures as mahabhava, the most exalted rapture of divine love. She told him that this extreme exaltation had been described as manifesting itself through nineteen physical symptoms, including the shedding of tears, a tremor of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptures, she declared, had recorded only two instances of the experience, namely, those of Sri Radha and Sri Chaitanya.
   Very soon a tender relationship sprang up between Sri Ramakrishna and the Brahmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day she watched his ecstasy during the kirtan and meditation, his samadhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
  --
   The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy these, but at the same time discover in them the presence of God. Mystical rites are prescribed by which, slowly, the sense-objects become spiritualized and sense attraction is transformed into a love of God. So the very "bonds" of man are turned into "releasers". The very poison that kills is transmuted into the elixir of life. Outward renunciation is not necessary. Thus the aim of Tantra is to sublimate bhoga, or enjoyment into yoga, or union with Consciousness. For, according to this philosophy, the world with all its manifestations is nothing but the sport of Siva and Sakti, the Absolute and Its inscrutable Power.
   The disciplines of Tantra are graded to suit aspirants of all degrees. Exercises are prescribed for people with "animal", "heroic", and "divine" outlooks. Certain of the rites require the presence of members of the opposite sex. Here the aspirant learns to look on woman as the embodiment of the Goddess Kali, the Mother of the Universe. The very basis of Tantra is the Motherhood of God and the glorification of woman. Every part of a woman's body is to be regarded as incarnate Divinity. But the rites are extremely dangerous. The help of a qualified guru is absolutely necessary. An unwary devotee may lose his foothold and fall into a pit of depravity.
  --
   Vaishnavism is exclusively a religion of bhakti. Bhakti is intense love of God, attachment to Him alone; it is of the nature of bliss and bestows upon the lover immortality and liberation. God, according to Vaishnavism, cannot be realized through logic or reason; and, without bhakti, all penances, austerities and rites are futile. Man cannot realize God by self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace is felt by the pure of heart. The mind is to be purified through bhakti. The pure mind then remains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine love that is the chief concern of the Vaishnava religion.
   There are three kinds of formal devotion: tamasic, rajasic, and s attvic. If a person, while showing devotion, to God, is actuated by malevolence, arrogance, jealousy, or anger, then his devotion is tamasic, since it is influenced by tamas, the quality of inertia. If he worships God from a desire for fame or wealth, or from any other worldly ambition, then his devotion is rajasic, since it is influenced by rajas, the quality of activity. But if a person loves God without any thought of material gain, if he performs his duties to please God alone and maintains toward all created beings the attitude of friendship, then his devotion is called s attvic, since it is influenced by s attva, the quality of harmony. But the highest devotion transcends the three gunas, or qualities, being a spontaneous, uninterrupted inclination of the mind toward God, the Inner Soul of all beings; and it wells up in the heart of a true devotee as soon as he hears the name of God or mention of God's attributes. A devotee possessed of this love would not accept the happiness of heaven if it were offered him. His one desire is to love God under all conditions — in pleasure and pain, life and death, honour and dishonour, prosperity and adversity.
   There are two stages of bhakti. The first is known as vaidhi-bhakti, or love of God qualified by scriptural injunctions. For the devotees of this stage are prescribed regular and methodical worship, hymns, prayers, the repetition of God's name, and the chanting of His glories. This lower bhakti in course of time matures into para-bhakti, or supreme devotion, known also as prema, the most intense form of divine love. Divine love is an end in itself. It exists potentially in all human hearts, but in the case of bound creatures it is misdirected to earthly objects.
   To develop the devotee's love for God, Vaishnavism humanizes God. God is to be regarded as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These bhavas, or attitudes toward God, are known as santa, dasya, sakhya, vatsalya, and madhur. The rishis of the Vedas, Hanuman, the cow-herd boys of Vrindavan, Rama's mother Kausalya, and Radhika, Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the ascending scale the-glories of God are gradually forgotten and the devotee realizes more and more the intimacy of divine communion. Finally he regards himself as the mistress of his Beloved, and no artificial barrier remains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.
   While practising the discipline of the madhur bhava, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a m atter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may be utilized for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest est realization of the Vaishnava draws close to the transcendental experience of the Vedantist.
   A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindavan episode of the Bhagavata. The gopis, or milk-maids, of Vrindavan regarded the six-year-old Krishna as their Beloved. They sought no personal gain or happiness from this love. They surrendered to Krishna their bodies, minds, and souls. Of all the gopis, Radhika, or Radha, because of her intense love for Him, was the closest to Krishna. She manifested mahabhava and was united with her Beloved. This union represents, through sensuous language, a supersensuous experience.
  --
   One day Jatadhari requested Sri Ramakrishna to keep the image and bade him adieu with tearful eyes. He declared that Ramlala had fulfilled his innermost prayer and that he now had no more need of formal worship. A few days later Sri Ramakrishna was blessed through Ramlala with a vision of Ramachandra, whereby he realized that the Rama of the Ramayana, the son of Dasaratha, pervades the whole universe as Spirit and Consciousness; that He is its Creator, Sustainer, and Destroyer; that, in still another aspect, He is the transcendental Brahman, without form, attribute, or name.
   While worshipping Ramlala as the Divine Child, Sri Ramakrishna's heart became filled with motherly tenderness, and he began to regard himself as a woman. His speech and gestures changed. He began to move freely with the ladies of Mathur's family, who now looked upon him as one of their own sex. During this time he worshipped the Divine Mother as Her companion or handmaid.
  --
   He said later on: "It is impossible to describe the heavenly beauty and sweetness of Radha. Her very appearance showed that she had completely forgotten herself in her passionate attachment to Krishna. Her complexion was a light yellow."
   Now one with Radha, he manifested the great ecstatic love, the mahabhava, which had found in her its fullest expression. Later Sri Ramakrishna said: "The manifestation in the same individual of the nineteen different kinds of emotion for God is called, in the books on bhakti, mahabhava. An ordinary man takes a whole lifetime to express even a single one of these. But in this body [meaning himself] there has been a complete manifestation of all nineteen."
   The love of Radha is the precursor of the resplendent vision of Sri Krishna, and Sri Ramakrishna soon experienced that vision. The enchanting ing form of Krishna appeared to him and merged in his person. He became Krishna; he totally forgot his own individuality and the world; he saw Krishna in himself and in the universe. Thus he attained to the fulfilment of the worship of the Personal God. He drank from the fountain of Immortal Bliss. The agony of his heart vanished forever. He realized Amrita, Immortality, beyond the shadow of death.
   One day, listening to a recitation of the Bhagavata on the verandah of the Radhakanta temple, he fell into a divine mood and saw the enchanting form of Krishna. He perceived the luminous rays issuing from Krishna's Lotus Feet in the form of a stout rope, which touched first the Bhagavata and then his own chest, connecting all three — God, the scripture, and the devotee. "After this vision", he used to say, "I came to realize that Bhagavan, Bhakta, and Bhagavata — God, Devotee, and Scripture — are in reality one and the same."
  --
   The Brahmani was the enthusiastic teacher and astonished beholder of Sri Ramakrishna in his spiritual progress. She became proud of the achievements of her unique pupil. But the pupil himself was not permitted to rest; his destiny beckoned him forward. His Divine Mother would allow him no respite till he had left behind the entire realm of duality with its visions, experiences, and ecstatic dreams. But for the new ascent the old tender guides would not suffice. The Brahmani, on whom he had depended for, three years, saw her son escape from her to follow the command of a teacher with masculine strength, a sterner mien, a gnarled physique, and a virile voice. The new guru was a wandering monk, the sturdy Totapuri, whom Sri Ramakrishna learnt to address affectionately as Nangta, the "Naked One", because of his total renunciation of all earthly objects and attachments, including even a piece of wearing cloth.
   Totapuri was the bearer of a philosophy new to Sri Ramakrishna, the non-dualistic Vedanta philosophy, whose conclusions Totapuri had experienced in his own life. This ancient Hindu system designates the Ultimate Reality as Brahman, also described as Satchidananda, Existence-Knowledge-Bliss Absolute. Brahman is the only Real Existence. In It there is no time, no space, no causality, no multiplicity. But through maya, Its inscrutable Power, time, space, and causality are created and the One appears to break into the many. The eternal Spirit appears as a manifold of individuals endowed with form and subject to the conditions of time. The Immortal becomes a victim of birth and death. The Changeless undergoes change. The sinless Pure Soul, hypnotized by Its own maya, experiences the joys of heaven and the pains of hell. But these experiences based on the duality of the subject-object relationship are unreal. Even the vision of a Personal God
   is, ultimately speaking, as illusory as the experience of any other object. Man attains his liberation, therefore, by piercing the veil of maya and rediscovering his total identity with Brahman. Knowing himself to be one with the Universal Spirit, he realizes ineffable Peace. Only then does he go beyond the fiction of birth and death; only then does he become immortal. 'And this is the ultimate goal of all religions — to dehypnotize the soul now hypnotized by its own ignorance.
   The path of the Vedantic discipline is the path of negation, "neti", in which, by stern determination, all that is unreal is both negated and renounced. It is the path of jnana, knowledge, the direct method of realizing the Absolute. After the negation of everything relative, including the discriminating ego itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa samadhi, where subject and object are alike dissolved. The soul goes beyond the realm of thought. The domain of duality is transcended. Maya is left behind with all its changes and modifications. The Real Man towers above the delusions of creation, preservation, and destruction. An avalanche of indescribable Bliss sweeps away all relative ideas of pain and pleasure, good and evil. There shines in the heart the glory of the Eternal Brahman, Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known are dissolved in the Ocean of one eternal Consciousness; love, lover, and beloved merge in the unbounded Sea of supreme Felicity; birth, growth, and death vanish in infinite Existence. All doubts and misgivings are quelled for ever; the oscillations of the mind are stopped; the momentum of past actions is exhausted. Breaking down the ridge-pole of the tabernacle in which the soul has made its abode for untold ages, stilling the body, calming the mind, drowning the ego, the sweet joy of Brahman wells up in that superconscious state. Space disappears into nothingness, time is swallowed in eternity, and causation becomes a dream of the past. Only Existence is. Ah! Who can describe what the soul then feels in its communion with the Self?
  --
   Totapuri arrived at the Dakshineswar temple garden toward the end of 1864. Perhaps born in the Punjab, he was the head of a monastery in that province of India and claimed leadership of seven hundred sannyasis. Trained from early youth in the disciplines of the Advaita Vedanta, he looked upon the world as an illusion. The gods and goddesses of the dualistic worship were to him mere fantasies of the deluded mind. Prayers, ceremonies, rites, and rituals had nothing to do with true religion, and about these he was utterly indifferent. Exercising self-exertion and unshakable will-power, he had liberated himself from attachment to the sense-objects of the relative universe. For forty years he had practised austere discipline on the bank of the sacred Narmada and had finally realized his identity with the Absolute. Thenceforward he roamed in the world as an unfettered soul, a lion free from the cage. Clad in a loin-cloth, he spent his days under the canopy of the sky alike in storm and sunshine, feeding his body on the slender pittance of alms. He had been visiting the estuary of the Ganges. On his return journey along the bank of the sacred river, led by the inscrutable Divine Will, he stopped at Dakshineswar.
   Totapuri, discovering at once that Sri Ramakrishna was prepared to be a student of Vedanta, asked to initiate him into its mysteries. With the permission of the Divine Mother, Sri Ramakrishna agreed to the proposal. But Totapuri explained that only a sannyasi could receive the teaching of Vedanta. Sri Ramakrishna agreed to renounce the world, but with the stipulation that the ceremony of his initiation into the monastic order be performed in secret, to spare the feelings of his old mother, who had been living with him at Dakshineswar.
  --
   In the burning flame before him Sri Ramakrishna performed the rituals of destroying his attachment to relatives, friends, body, mind, sense-organs, ego, and the world. The leaping flame swallowed it all, making the initiate free and pure. The sacred thread and the tuft of hair were consigned to the fire, completing his severance from caste, sex, and society. Last of all he burnt in that fire, with all that is holy as his witness, his desire for enjoyment here and hereafter. He uttered the sacred mantras giving assurance of safety and fearlessness to all beings, who were only manifestations of his own Self. The rites completed, the disciple received from the guru the loin-cloth and ochre robe, the emblems of his new life.
   The teacher and the disciple repaired to the meditation room near by. Totapuri began to impart to Sri Ramakrishna the great truths of Vedanta.
  --
  . What is shallow is worthless and can never give real felicity. But the Knowledge by which one does not see another or hear another or know another, which is beyond duality, is great, and through such Knowledge one attains the Infinite Bliss. How can the mind and senses grasp That which shines in the heart of all as the Eternal Subject?"
   Totapuri asked the disciple to withdraw his mind from all objects of the relative world, including the gods and goddesses, and to concentrate on the Absolute. But the task was not easy even for Sri Ramakrishna. He found it impossible to take his mind beyond Kali, the Divine Mother of the Universe. "After the initiation", Sri Ramakrishna once said, describing the event, "Nangta began to teach me the various conclusions of the Advaita Vedanta and asked me to withdraw the mind completely from all objects and dive deep into the Atman. But in spite of all my attempts I could not altogether cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in taking the mind from all the objects of the world. But the radiant and too familiar figure of the Blissful Mother, the Embodiment of the essence of Pure Consciousness, appeared before me as a living reality. Her bewitching smile prevented me from passing into the Great Beyond. Again and again I tried, but She stood in my way every time. In despair I said to Nangta: 'It is hopeless. I cannot raise my mind to the unconditioned state and come face to face with Atman.' He grew excited and sharply said: 'What? You can't do it? But you have to.' He cast his eyes around. Finding a piece of glass he took it up and stuck it between my eyebrows. 'Concentrate the mind on this point!' he thundered. Then with stern determination I again sat to meditate. As soon as the gracious form of the Divine Mother appeared before me, I used my discrimination as a sword and with it clove Her in two. The last barrier fell. My spirit at once soared beyond the relative plane and I lost myself in samadhi."
   Sri Ramakrishna remained completely absorbed in samadhi for three days. "Is it really true?" Totapuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of strenuous practice to achieve? Great God! It is nothing short of a miracle!" With the help of Totapuri, Sri Ramakrishna's mind finally came down to the relative plane.
   Totapuri, a monk of the most orthodox type, never stayed at a place more than three days. But he remained at Dakshineswar eleven months. He too had something to learn.
  --
   About this time Totapuri was suddenly laid up with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. Thereupon he walked into the river. But, lo! He walks to the other bank." (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of the Master's direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.
   Totapuri returned to Dakshineswar and spent the remaining hours of the night meditating on the Divine Mother. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the Mother. He now realized why he had spent eleven months at Dakshineswar. Bidding farewell to the disciple, he continued on his way, enlightened.
  --
   His body would not have survived but for the kindly attention of a monk who happened to be at Dakshineswar at that time and who somehow realized that for the good of humanity Sri Ramakrishna's body must be preserved. He tried various means, even physical violence, to recall the fleeing soul to the prison-house of the body, and during the resultant fleeting moments of consciousness he would push a few morsels of food down Sri Ramakrishna's throat. Presently Sri Ramakrishna received the command of the Divine Mother to remain on the threshold of relative consciousness. Soon there-after after he was afflicted with a serious attack of dysentery. Day and night the pain tortured him, and his mind gradually came down to the physical plane.
   --- COMPANY OF HOLY MEN AND DEVOTEES
   From now on Sri Ramakrishna began to seek the company of devotees and holy men. He had gone through the storm and stress of spiritual disciplines and visions. Now he realized an inner calmness and appeared to others as a normal person. But he could not bear the company of worldly people or listen to their talk. Fortunately the holy atmosphere of Dakshineswar and the liberality of Mathur attracted monks and holy men from all parts of the country. Sadhus of all denominations — monists and dualists, Vaishnavas and Vedantists, Saktas and worshippers of Rama — flocked there in ever increasing numbers. Ascetics and visionaries came to seek Sri Ramakrishna's advice. Vaishnavas had come during the period of his Vaishnava sadhana, and Tantriks when he practised the disciplines of Tantra. Vedantists began to arrive after the departure of Totapuri. In the room of Sri Ramakrishna, who was then in bed with dysentery, the Vedantists engaged in scriptural discussions, and, forgetting his own physical suffering, he solved their doubts by referring directly to his own experiences. Many of the visitors were genuine spiritual souls, the unseen pillars of Hinduism, and their spiritual lives were quickened in no small measure by the sage of Dakshineswar. Sri Ramakrishna in turn learnt from them anecdotes concerning the ways and the conduct of holy men, which he subsequently narrated to his devotees and disciples. At his request Mathur provided him with large stores of food-stuffs, clothes, and so forth, for distribution among the wandering monks.
   "Sri Ramakrishna had not read books, yet he possessed an encyclopedic knowledge of religions and religious philosophies. This he acquired from his contacts with innumerable holy men and scholars. He had a unique power of assimilation; through meditation he made this knowledge a part of his being. Once, when he was asked by a disciple about the source of his seemingly inexhaustible knowledge, he replied; "I have not read; but I have heard the learned. I have made a garland of their knowledge, wearing it round my neck, and I have given it as an offering at the feet of the Mother."
  --
   Eight years later, some time in November 1874, Sri Ramakrishna was seized with an irresistible desire to learn the truth of the Christian religion. He began to listen to readings from the Bible, by Sambhu Charan Mallick, a gentleman of Calcutta and a devotee of the Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house (This expression is used throughout to translate the Bengali word denoting a rich man's country house set in a garden.) at Dakshineswar, when his eyes became fixed on a painting of the Madonna and Child. Intently watching it, he became gradually overwhelmed with divine emotion. The figures in the picture took on life, and the rays of light emanating from them entered his soul. The effect of this experience was stronger than that of the vision of Mohammed. In dismay he cried out, "O Mother! What are You doing to me?" And, breaking through the barriers of creed and religion, he entered a new realm of ecstasy. Christ possessed his soul. For three days he did not set foot in the Kali temple. On the fourth day, in the afternoon, as he was walking in the Panchavati, he saw coming toward him a person with beautiful large eyes, serene countenance, and fair skin. As the two faced each other, a voice rang out in the depths of Sri Ramakrishna's soul: "Behold the Christ, who shed His heart's blood for the redemption of the world, who suffered a sea of anguish for love of men. It is He, the Master Yogi, who is in eternal union with God. It is Jesus, Love Incarnate." The Son of Man embraced the Son of the Divine Mother and merged in him. Sri Ramakrishna krishna realized his identity with Christ, as he had already realized his identity with Kali, Rama, Hanuman, Radha, Krishna, Brahman, and Mohammed. The Master went into samadhi and communed with the Brahman with attributes. Thus he experienced the truth that Christianity, too, was a path leading to God-Consciousness. Till the last moment of his life he believed that Christ was an Incarnation of God. But Christ, for him, was not the only Incarnation; there were others — Buddha, for instance, and Krishna.
   --- attITUDE TOWARD DIFFERENT RELIGIONS
  --
   In 1867 Sri Ramakrishna returned to Kamarpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers were happy to get back their playful, frank, witty, kind-hearted, and truthful Gadadhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Sarada Devi, now fourteen years old, soon arrived at Kamarpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss were placed in my heart. The joy was indescribable."
   --- PILGRIMAGE
  --
   The party entered holy Benares by boat along the Ganges. When Sri Ramakrishna's eyes fell on this city of Siva, where had accumulated for ages the devotion and piety of countless worshippers, he saw it to be made of gold, as the scriptures declare. He was visibly moved. During his stay in the city he treated every particle of its earth with utmost respect. At the Manikarnika Ghat, the great cremation ground of the city, he actually saw Siva, with ash-covered body and tawny m atted hair, serenely approaching each funeral pyre and breathing into the ears of the corpses the mantra of liberation; and then the Divine Mother removing from the dead their bonds. Thus he realized the significance of the scriptural statement that anyone dying in Benares attains salvation through the grace of Siva. He paid a visit to Trailanga Swami, the celebrated monk, whom he later declared to be a real paramahamsa, a veritable image of Siva.
   Sri Ramakrishna visited Allahabad, at the confluence of the Ganges and the Jamuna, and then proceeded to Vrindavan and Mathura, hallowed by the legends, songs, and dramas about Krishna and the gopis. Here he had numerous visions and his heart overflowed with divine emotion. He wept and said: "O Krishna! Everything here is as it was in the olden days. You alone are absent." He visited the great woman saint, Gangamayi, regarded by Vaishnava devotees as the reincarnation of an intimate attendant of Radha. She was sixty years old and had frequent trances. She spoke of Sri Ramakrishna as an incarnation of Radha. With great difficulty he was persuaded to leave her.
   On the return journey Mathur wanted to visit Gaya, but Sri Ramakrishna declined to go. He recalled his father's vision at Gaya before his own birth and felt that in the temple of Vishnu he would become permanently absorbed in God. Mathur, honouring the Master's wish, returned with his party to Calcutta.
  --
   In 1872 Sarada Devi paid her first visit to her husband at Dakshineswar. Four years earlier she had seen him at Kamarpukur and had tasted the bliss of his divine company. Since then she had become even more gentle, tender, introspective, serious, and unselfish. She had heard many rumours about her husband's insanity. People had shown her pity in her misfortune. The more she thought, the more she felt that her duty was to be with him, giving him, in whatever measure she could, a wife's devoted service. She was now eighteen years old. Accompanied by her father, she arrived at Dakshineswar, having come on foot the distance of eighty miles. She had had an attack of fever on the way. When she arrived at the temple garden the Master said sorrowfully: "Ah! You have come too late. My Mathur is no longer here to look after you." Mathur had passed away the previous year.
   The Master took up the duty of instructing his young wife, and this included everything from housekeeping to the Knowledge of Brahman. He taught her how to trim a lamp, how to behave toward people according to their differing temperaments, and how to conduct herself before visitors. He instructed her in the mysteries of spiritual life — prayer, meditation, japa, deep contemplation, and samadhi. The first lesson that Sarada Devi received was: "God is everybody's Beloved, just as the moon is dear to every child. Everyone has the same right to pray to Him. Out of His grace He reveals Himself to all who call upon Him. You too will see Him if you but pray to Him."
   Totapuri, coming to know of the Master's marriage, had once remarked: "What does it m atter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
   By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By this unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
  --
   In the nirvikalpa samadhi Sri Ramakrishna had realized that Brahman alone is real and the world illusory. By keeping his mind six months on the plane of the non-dual Brahman, he had attained to the state of the vijnani, the knower of Truth in a special and very rich sense, who sees Brahman not only in himself and in the transcendental Absolute, but in everything of the world. In this state of vijnana, sometimes, bereft of body-consciousness, he would regard himself as one with Brahman; sometimes, conscious of the dual world, he would regard himself as God's devotee, servant, or child. In order to enable the Master to work for the welfare of humanity, the Divine Mother had kept in him a trace of ego, which he described — according to his mood — as the "ego of Knowledge", the "ego of Devotion", the "ego of a child", or the "ego of a servant". In any case this ego of the Master, consumed by the fire of the Knowledge of Brahman, was an appearance only, like a burnt string. He often referred to this ego as the "ripe ego" in contrast with the ego of the bound soul, which he described as the "unripe" or "green" ego. The ego of the bound soul identifies itself with the body, relatives, possessions, and the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, relatives, possessions, and the world to be unreal and establishes a relationship of love with God alone. Through this "ripe ego" Sri Ramakrishna dealt with the world and his wife. One day, while stroking his feet, Sarada Devi asked the Master, "What do you think of me?" Quick came the answer: "The Mother who is worshipped in the temple is the mother who has given birth to my body and is now living in the nahabat, and it is She again who is stroking my feet at this moment. Indeed, I always look on you as the personification of the Blissful Mother Kali."
   Sarada Devi, in the company of her husband, had rare spiritual experiences. She said: "I have no words to describe my wonderful exaltation of spirit as I watched him in his different moods. Under the influence of divine emotion he would sometimes talk on abstruse subjects, sometimes laugh, sometimes weep, and sometimes become perfectly motionless in samadhi. This would continue throughout the night. There was such an extraordinary divine presence in him that now and then I would shake with fear and wonder how the night would pass. Months went by in this way. Then one day he discovered that I had to keep awake the whole night lest, during my sleep, he should go into samadhi — for it might happen at any moment —, and so he asked me to sleep in the nahabat."
  --
   Second, the three great systems of thought known as Dualism, Qualified Non-dualism, and Absolute Non-dualism — Dvaita, Visishtadvaita, and Advaita — he perceived to represent three stages in man's progress toward the Ultimate Reality. They were not contradictory but complementary and suited to different temperaments. For the ordinary man with strong attachment to the senses, a dualistic form of religion, prescribing a certain amount of material support, such as music and other symbols, is useful. A man of God-realization transcends the idea of worldly duties, but the ordinary mortal must perform his duties, striving to be un attached and to surrender the results to God. The mind can comprehend and describe the range of thought and experience up to the Visishtadvaita, and no further. The Advaita, the last word in spiritual experience, is something to be felt in samadhi. for it transcends mind and speech. From the highest standpoint, the Absolute and Its manifestation are equally real — the Lord's Name, His Abode, and the Lord Himself are of the same spiritual Essence. Everything is Spirit, the difference being only in form.
   Third, Sri Ramakrishna realized the wish of the Divine Mother that through him She should found a new Order, consisting of those who would uphold the universal doctrines illustrated in his life.
  --
   In 1878 a schism divided Keshab's Samaj. Some of his influential followers accused him of infringing the Brahmo principles by marrying his daughter to a wealthy man before she had attained the marriageable age approved by the Samaj. This group seceded and established the Sadharan Brahmo Samaj, Keshab remaining the leader of the Navavidhan. Keshab now began to be drawn more and more toward the Christ ideal, though under the influence of Sri Ramakrishna his devotion to the Divine Mother also deepened. His mental oscillation between Christ and the Divine Mother of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, scoffed at Hindu rituals, and preached a crusade against image worship. Influenced by Western culture, it declared the supremacy of reason, advocated the ideals of the French Revolution, abolished the caste-system among its own members, stood for the emancipation of women, agitated for the abolition of early marriage, sanctioned the remarriage of widows, and encouraged various educational and social-reform movements. The immediate effect of the Brahmo movement in Bengal was the checking of the proselytizing activities of the Christian missionaries. It also raised Indian culture in the estimation of its English masters. But it was an intellectual and eclectic religious ferment born of the necessity of the time. Unlike Hinduism, it was not founded on the deep inner experiences of sages and prophets. Its influence was confined to a comparatively few educated men and women of the country, and the vast masses of the Hindus remained outside it. It sounded monotonously only one of the notes in the rich gamut of the Eternal Religion of the Hindus.
   --- ARYA SAMAJ
   The other movement playing an important part in the nineteenth-century religious revival of India was the Arya Samaj. The Brahmo Samaj, essentially a movement of compromise with European culture, tacitly admitted the superiority of the West. But the founder of the Arya Samaj was a ' pugnacious Hindu sannyasi who accepted the challenge of Islam and Christianity and was resolved to combat all foreign influence in India. Swami Dayananda (1824-1883) launched this movement in Bombay in 1875, and soon its influence was felt throughout western India. The Swami was a great scholar of the Vedas, which he explained as being strictly monotheistic. He preached against the worship of images and re-established the ancient Vedic sacrificial rites. According to him the Vedas were the ultimate authority on religion, and he accepted every word of them as literally true. The Arya Samaj became a bulwark against the encroachments of Islam and Christianity, and its orthodox flavour appealed to many Hindu minds. It also assumed leadership in many movements of social reform. The caste-system became a target of its attack. Women it liberated from many of their social disabilities. The cause of education received from it a great impetus. It started agitation against early marriage and advocated the remarriage of Hindu widows. Its influence was strongest in the Punjab, the b attle-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 l atter visited Bengal.
   --- KESHAB CHANDRA SEN
   Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopal Sen at Belgharia, a few miles from Dakshineswar, where the great Brahmo leader was staying with some of his disciples. In many respects the two were poles apart, though an irresistible inner attraction was to make them intimate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name, Keshab's fame spread far and wide, even reaching the distant shores of England; the Master still led a secluded life in the village of Dakshineswar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kali, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder holder and took a real interest in the welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralyzed. Keshab's concepts of the harmony of religions and the Motherhood of God were deepened and enriched by his contact with Sri Ramakrishna.
   Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kali and forthwith went into samadhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brahmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.
  --
   Shivanath vehemently criticized the Master for his other-worldly attitude toward his wife. He writes: "Ramakrishna was practically separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he drew me to one side and whispered in my ear: 'Why do you complain? It is no longer possible; it is all dead and gone.' Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brahmo Samaj includes women, that ours is a social and domestic religion, and that we want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted — a trait we so much liked in him — and exclaimed, 'Go, thou fool, go and perish in the pit that your women will dig for you.' Then he glared at me and said: 'What does a gardener do with a young plant? Does he not surround it with a fence, to protect it from goats and c attle? And when the young plant has grown up into a tree and it can no longer be injured by c attle, does he not remove the fence and let the tree grow freely?' I replied, 'Yes, that is the custom with gardeners.' Then he remarked, 'Do the same in your spiritual life; become strong, be full-grown; then you may seek them.' To which I replied, 'I don't agree with you in thinking that women's work is like that of c attle, destructive; they are our associates and helpers in our spiritual struggles and social progress' — a view with which he could not agree, and he marked his dissent by shaking his head. Then referring to the lateness of the hour he jocularly remarked, 'It is time for you to depart; take care, do not be late; otherwise your woman will not admit you into her room.' This evoked hearty laughter."
   Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured language and also his austere attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly Review": "What is there in common between him and me? I, a Europeanized, civilized, self-centred, semi-sceptical, so-called educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. . . . So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him we learnt to realize better the divine attributes as sc attered over the three hundred and thirty millions of deities of mythological India, the gods of the Puranas."
   The Brahmo leaders received much inspiration from their contact with Sri Ramakrishna. It broadened their religious views and kindled in their hearts the yearning for God-realization; it made them understand and appreciate the rituals and symbols of Hindu religion, convinced them of the manifestation of God in diverse forms, and deepened their thoughts about the harmony of religions. The Master, too, was impressed by the sincerity of many of the Brahmo devotees. He told them about his own realizations and explained to them the essence of his teachings, such as the necessity of renunciation, sincerity in the pursuit of one's own course of discipline, faith in God, the performance of one's duties without thought of results, and discrimination between the Real and the unreal.
  --
   In the year 1879 occasional writings about Sri Ramakrishna by the Brahmos, in the Brahmo magazines, began to attract his future disciples from the educated middle-class Bengalis, and they continued to come till 1884. But others, too, came, feeling the subtle power of his attraction. They were an ever shifting crowd of people of all castes and creeds: Hindus and Brahmos, Vaishnavas and Saktas, the educated with university degrees and the illiterate, old and young, maharajas and beggars, journalists and artists, pundits and devotees, philosophers and the worldly-minded, jnanis and yogis, men of action and men of faith, virtuous women and prostitutes, office-holders and vagabonds, philanthropists and self-seekers, dramatists and drunkards, builders-up and pullers-down. He gave to them all, without stint, from his illimitable store of realization. No one went away empty-handed. He taught them the lofty .knowledge of the Vedanta and the soul
  -melting love of the Purana. Twenty hours out of twenty-four he would speak without out rest or respite. He gave to all his sympathy and enlightenment, and he touched them with that strange power of the soul which could not but melt even the most hardened. And people understood him according to their powers of comprehension.
  --
   Kedarnath Ch atterji was endowed with a spiritual temperament and had tried various paths of religion, some not very commendable. When he met the Master at Dakshineswar he understood the true meaning of religion. It is said that the Master, weary of instructing devotees who were coming to him in great numbers for guidance, once prayed to the Goddess Kali: "Mother, I am tired of speaking to people. Please give power to Kedar, Girish, Ram, Vijay, and Mahendra to give them the preliminary instruction, so that just a little teaching from me will be enough." He was aware, however, of Kedar's lingering attachment to worldly things and often warned him about it.
   --- HARISH
  --
   Bhavanath Ch atterji visited the Master while he was still in his teens. His parents and relatives regarded Sri Ramakrishna as an insane person and tried their utmost to prevent him from becoming intimate with the Master. But the young boy was very stubborn and often spent nights at Dakshineswar. He was greatly attached to Narendra, and the Master encouraged their friendship. The very sight of him often awakened Sri Ramakrishna's spiritual emotion.
   --- BALARAM BOSE
   Balaram Bose came of a wealthy Vaishnava family. From his youth he had shown a deep religious temperament and had devoted his time to meditation, prayer, and the study of the Vaishnava scriptures. He was very much impressed by Sri Ramakrishna even at their first meeting. He asked Sri Ramakrishna whether God really existed and, if so, whether a man could realize Him. The Master said: "God reveals Himself to the devotee who thinks of Him as his nearest and dearest. Because you do not draw response by praying to Him once, you must not conclude that He does not exist. Pray to God, thinking of Him as dearer than your very self. He is much attached to His devotees. He comes to a man even before He is sought. There is none more intimate and affectionate than God." Balaram had never before heard God spoken of in such forceful words; every one of the words seemed true to him. Under the Master's influence he outgrew the conventions of the Vaishnava worship and became one of the most beloved of the disciples. It was at his home that the Master slept whenever he spent a night in Calcutta.
   --- MAHENDRA OR M.
  --
   Durgacharan Nag, also known as Nag Mahashay, was the ideal householder among the lay disciples of Sri Ramakrishna. He was the embodiment of the Master's ideal of life in the world, unstained by worldliness. In spite of his intense desire to become a sannyasi, Sri Ramakrishna asked him to live in the world in the spirit of a monk, and the disciple truly carried out this injunction. He was born of a poor family and even during his boyhood often sacrificed everything to lessen the sufferings of the needy. He had married at an early age and after his wife's death had married a second time to obey his father's command. But he once said to his wife: "Love on the physical level never lasts. He is indeed blessed who can give his love to God with his whole heart. Even a little attachment to the body endures for several births. So do not be attached to this cage of bone and flesh. Take shelter at the feet of the Mother and think of Her alone. Thus your life here and hereafter will be ennobled." The Master spoke of him as a "blazing light". He received every word of Sri Ramakrishna in dead earnest. One day he heard the Master saying that it was difficult for doctors, lawyers, and brokers to make much progress in spirituality. Of doctors he said, "If the mind clings to the tiny drops of medicine, how can it conceive of the Infinite?" That was the end of Durgacharan's medical practice and he threw his chest of medicines into the Ganges. Sri Ramakrishna assured him that he would not lack simple food and clothing. He bade him serve holy men. On being asked where he would find real holy men, the Master said that the sadhus themselves would seek his company. No sannyasi could have lived a more austere life than Durgacharan.
   --- GIRISH GHOSH
   Girish Chandra Ghosh was a born rebel against God, a sceptic, a Bohemian, a drunkard. He was the greatest Bengali dramatist of his time, the father of the modem Bengali stage. Like other young men he had imbibed all the vices of the West. He had plunged into a life of dissipation and had become convinced that religion was only a fraud. Materialistic philosophy he justified as enabling one to get at least a little fun out of life. But a series of reverses shocked him and he became eager to solve the riddle of life. He had heard people say that in spiritual life the help of a guru was imperative and that the guru was to be regarded as God Himself. But Girish was too well acquainted with human nature to see perfection in a man. His first meeting with Sri Ramakrishna did not impress him at all. He returned home feeling as if he had seen a freak at a circus; for the Master, in a semi-conscious mood, had inquired whether it was evening, though the lamps were burning in the room. But their paths often crossed, and Girish could not avoid further encounters. The Master attended a performance in Girish's Star Theatre. On this occasion, too, Girish found nothing impressive about him. One day, however, Girish happened to see the Master dancing and singing with the devotees. He felt the contagion and wanted to join them, but restrained himself for fear of ridicule. Another day Sri Ramakrishna was about to give him spiritual instruction, when Girish said: "I don't want to listen to instructions. I have myself written many instructions. They are of no use to me. Please help me in a more tangible way If you can." This pleased the Master and he asked Girish to cultivate faith.
   As time passed, Girish began to learn that the guru is the one who silently unfolds the disciple's inner life. He became a steadfast devotee of the Master. He often loaded the Master with insults, drank in his presence, and took liberties which astounded the other devotees. But the Master knew that at heart Girish was tender, faithful, and sincere. He would not allow Girish to give up the theatre. And when a devotee asked him to tell Girish to give up drinking, he sternly replied: "That is none of your business. He who has taken charge of him will look after him. Girish is a devotee of heroic type. I tell you, drinking will not affect him." The Master knew that mere words could not induce a man to break deep-rooted habits, but that the silent influence of love worked miracles. Therefore he never asked him to give up alcohol, with the result that Girish himself eventually broke the habit. Sri Ramakrishna had strengthened Girish's resolution by allowing him to feel that he was absolutely free.
   One day Girish felt depressed because he was unable to submit to any routine of spiritual discipline. In an exalted mood the Master said to him: "All right, give me your power of attorney. Henceforth I assume responsibility for you. You need not do anything." Girish heaved a sigh of relief. He felt happy to think that Sri Ramakrishna had assumed his spiritual responsibilities. But poor Girish could not then realize that He also, on his part, had to give up his freedom and make of himself a puppet in Sri Ramakrishna's hands. The Master began to discipline him according to this new attitude. One day Girish said about a trifling m atter, "Yes, I shall do this." "No, no!" the Master corrected him. "You must not speak in that egotistic manner. You should say, 'God willing, I shall do it.'" Girish understood. Thenceforth he tried to give up all idea of personal responsibility and surrender himself to the Divine Will. His mind began to dwell constantly on Sri Ramakrishna. This unconscious meditation in time chastened his turbulent spirit.
   The householder devotees generally visited Sri Ramakrishna on Sunday afternoons and other holidays. Thus a brotherhood was gradually formed, and the Master encouraged their fraternal feeling. Now and then he would accept an invitation to a devotee's home, where other devotees would also be invited. Kirtan would be arranged and they would spend hours in dance and devotional music. The Master would go into trances or open his heart in religious discourses and in the narration of his own spiritual experiences. Many people who could not go to Dakshineswar participated in these meetings and felt blessed. Such an occasion would be concluded with a sumptuous feast.
  --
   The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
   --- MONASTIC DISCIPLES
  --
   Narendra was born in Calcutta on January 12, 1863, of an aristocratic kayastha family. His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired proficiency in physics, astronomy, mathematics, philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.
   As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passionate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete support to help him in the hours of temptation. He wanted an external power, a guru, who by embodying perfection in the flesh would still the commotion of his soul. attracted by the magnetic personality of Keshab, he joined the Brahmo Samaj and became a singer in its choir. But in the Samaj he did not find the guru who could say that he had seen God.
   In a state of mental conflict and torture of soul, Narendra came to Sri Ramakrishna at Dakshineswar. He was then eighteen years of age and had been in college two years. He entered the Master's room accompanied by some light-hearted friends. At Sri Ramakrishna's request he sang a few songs, pouring his whole soul into them, and the Master went into samadhi. A few minutes later Sri Ramakrishna suddenly left his seat, took Narendra by the hand, and led him to the screened verandah north of his room. They were alone. Addressing Narendra most tenderly, as if he were a friend of long acquaintance, the Master said: "Ah! You have come very late. Why have you been so unkind as to make me wait all these days? My ears are tired of hearing the futile words of worldly men. Oh, how I have longed to pour my spirit into the heart of someone fitted to receive my message!" He talked thus, sobbing all the time. Then, standing before Narendra with folded hands, he addressed him as Narayana, born on earth to remove the misery of humanity. Grasping Narendra's hand, he asked him to come again, alone, and very soon. Narendra was startled. "What is this I have come to see?" he said to himself. "He must be stark mad. Why, I am the son of Viswanath Dutta. How dare he speak this way to me?"
  --
   But during his third visit Narendra fared no better. This time, at the Master's touch, he lost consciousness entirely. While he was still in that state, Sri Ramakrishna questioned him concerning his spiritual antecedents and whereabouts, his mission in this world, and the duration of his mortal life. The answers confirmed what the Master himself had known and inferred. Among other things, he came to know that Narendra was a sage who had already attained perfection, and that the day he learnt his real nature he would give up his body in yoga, by an act of will.
   A few more meetings completely removed from Narendra's mind the last traces of the notion that Sri Ramakrishna might be a monomaniac or wily hypnotist. His integrity, purity, renunciation, and unselfishness were beyond question. But Narendra could not accept a man, an imperfect mortal, as his guru. As a member of the Brahmo Samaj, he could not believe that a human intermediary was necessary between man and God. Moreover, he openly laughed at Sri Ramakrishna's visions as hallucinations. Yet in the secret chamber of his heart he bore a great love for the Master.
  --
   Others destined to be monastic disciples of Sri Ramakrishna came to Dakshineswar. Taraknath Ghoshal had felt from his boyhood the noble desire to realize God. Keshab and the Brahmo Samaj had attracted him but proved inadequate. In 1882 he first met the Master at Ramchandra's house and was astonished to hear him talk about samadhi, a subject which always fascinated his mind. And that evening he actually saw a manifestation of that superconscious state in the Master. Tarak became a frequent visitor at Dakshineswar and received the Master's grace in abundance. The young boy often felt ecstatic fervour in meditation. He also wept profusely while meditating on God. Sri Ramakrishna said to him: "God favours those who can weep for Him. Tears shed for God wash away the sins of former births."
   --- BABURAM
  --
   Sri Ramakrishna employed a ruse to bring Jogindra to him. As soon as the disciple entered the room, the Master rushed forward to meet the young man. Catching hold of the disciple's hand, he said: "What if you have married? Haven't I too married? What is there to be afraid of in that?" Touching his own chest he said: "If this [meaning himself] is propitious, then even a hundred thousand marriages cannot injure you. If you desire to lead a householder's life, then bring your wife here one day, and I shall see that she becomes a real companion in your spiritual progress. But if you want to lead a monastic life, then I shall eat up your attachment to the world." Jogin was dumbfounded at these words. He received new strength, and his spirit of renunciation was re-established.
   --- SASHI AND SARAT
   Sashi and Sarat were two cousins who came from a pious brahmin family of Calcutta. At an early age they had joined the Brahmo Samaj and had come under the influence of Keshab Sen. The Master said to them at their first meeting: "If bricks and tiles are burnt after the trade-mark has been stamped on them, they retain the mark for ever. Similarly, man should be stamped with God before entering the world. Then he will not become attached to worldliness." Fully aware of the future course of their life, he asked them not to marry. The Master asked Sashi whether he believed in God with form or in God without form. Sashi replied that he was not even sure about the existence of God; so he could not speak one way or the other. This frank answer very much pleased the Master.
   Sarat's soul longed for the all-embracing realization of the Godhead. When the Master inquired whether there was any particular form of God he wished to see, the boy replied that he would like to see God in all the living beings of the world. "But", the Master demurred, "that is the last word in realization. One cannot have it at the very outset." Sarat stated calmly: "I won't be satisfied with anything short of that. I shall trudge on along the path till I attain that blessed state." Sri Ramakrishna was very much pleased.
   --- HARINATH
   Harinath had led the austere life of a brahmachari even from his early boyhood — bathing in the Ganges every day, cooking his own meals, waking before sunrise, and reciting the Gita from memory before leaving bed. He found in the Master the embodiment of the Vedanta scriptures. Aspiring to be a follower of the ascetic Sankara, he cherished a great hatred for women. One day he said to the Master that he could not allow even small girls to come near him. The Master scolded him and said: "You are talking like a fool. Why should you hate women? They are the manifestations of the Divine Mother. Regard them as your own mother and you will never feel their evil influence. The more you hate them, the more you will fall into their snares." Hari said later that these words completely changed his attitude toward women.
   The Master knew Hari's passion for Vedanta. But he did not wish any of his disciples to become a dry ascetic or a mere bookworm. So he asked Hari to practise Vedanta in life by giving up the unreal and following the Real. "But it is not so easy", Sri Ramakrishna said, "to realize the illusoriness of the world. Study alone does not help one very much. The grace of God is required. Mere personal effort is futile. A man is a tiny creature after all, with very limited powers. But he can achieve the impossible if he prays to God for His grace." Whereupon the Master sang a song in praise of grace. Hari was profoundly moved and shed tears. Later in life Hari achieved a wonderful synthesis of the ideals of the Personal God and the Impersonal Truth.
  --
   Gangadhar, Harinath's friend, also led the life of a strict brahmachari, eating vegetarian food cooked by his own hands and devoting himself to the study of the scriptures. He met the Master in 1884 and soon became a member of his inner circle. The Master praised his ascetic habit and attributed it to the spiritual disciplines of his past life. Gangadhar became a close companion of Narendra.
   --- HARIPRASANNA
  --
   Kaliprasad visited the Master toward the end of 1883. Given to the practice of meditation and the study of the scriptures. Kali was particularly interested in yoga. Feeling the need of a guru in spiritual life, he came to the Master and was accepted as a disciple. The young boy possessed a rational mind and often felt sceptical about the Personal God. The Master said to him: "Your doubts will soon disappear. Others, too, have passed through such a state of mind. Look at Naren. He now weeps at the names of Radha and Krishna." Kali began to see visions of gods and goddesses. Very soon these disappeared and in meditation he experienced vastness, infinity, and the other attributes of the Impersonal Brahman.
   --- SUBODH
   Subodh visited the Master in 1885. At the very first meeting Sri Ramakrishna said to him: "You will succeed. Mother says so. Those whom She sends here will certainly attain spirituality." During the second meeting the Master wrote something on Subodh's tongue, stroked his body from the navel to the throat, and said, "Awake, Mother! Awake." He asked the boy to meditate. At once Subodh's latent spirituality was awakened. He felt a current rushing along the spinal column to the brain. Joy filled his soul.
   --- SARADA AND TULASI
   Two more young men, Sarada Prasanna and Tulasi, complete the small band of the Master's disciples later to embrace the life of the wandering monk. With the exception of the elder Gopal, all of them were in their teens or slightly over. They came from middle-class Bengali families, and most of them were students in school or college. Their parents and relatives had envisaged for them bright worldly careers. They came to Sri Ramakrishna with pure bodies, vigorous minds, and uncontaminated souls. All were born with unusual spiritual attributes. Sri Ramakrishna accepted them, even at first sight, as his children, relatives, friends, and companions. His magic touch unfolded them. And later each according to his measure reflected the life of the Master, becoming a torch-bearer of his message across land and sea.
   --- WOMAN DEVOTEES
  --
   Unsurpassed among the woman devotees of the Master in the richness of her devotion and spiritual experiences was Aghoremani Devi, an orthodox brahmin woman. Widowed at an early age, she had dedicated herself completely to spiritual pursuits. Gopala, the Baby Krishna, was her Ideal Deity, whom she worshipped following the vatsalya attitude of the Vaishnava religion, regarding Him as her own child. Through Him she satisfied her unassuaged maternal love, cooking for Him, feeding Him, bathing Him, and putting Him to bed. This sweet intimacy with Gopala won her the sobriquet of Gopal Ma, or Gopala's Mother. For forty years she had lived on the bank of the Ganges in a small, bare room, her only companions being a threadbare copy of the Ramayana and a bag containing her rosary. At the age of sixty, in 1884, she visited Sri Ramakrishna at Dakshineswar. During the second visit, as soon as the Master saw her, he said: "Oh, you have come! Give me something to eat." With great hesitation she gave him some ordinary sweets that she had purchased for him on the way. The Master ate them with relish and asked her to bring him simple curries or sweets prepared by her own hands. Gopal Ma thought him a queer kind of monk, for, instead of talking of God, he always asked for food. She did not want to visit him again, but an irresistible attraction brought her back to the temple garden; She carried with her some simple curries that she had cooked herself.
   One early morning at three o'clock, about a year later, Gopal Ma was about to finish her daily devotions, when she was startled to find Sri Ramakrishna sitting on her left, with his right hand clenched, like the hand of the image of Gopala. She was amazed and caught hold of the hand, whereupon the figure vanished and in its place appeared the real Gopala, her Ideal Deity. She cried aloud with joy. Gopala begged her for butter. She pleaded her poverty and gave Him some dry coconut candies. Gopala, sat on her lap, snatched away her rosary, jumped on her shoulders, and moved all about the room. As soon as the day broke she hastened to Dakshineswar like an insane woman. Of course Gopala accompanied her, resting His head on her shoulder. She clearly saw His tiny ruddy feet hanging over her breast. She entered Sri Ramakrishna's room. The Master had fallen into samadhi. Like a child, he sat on her lap, and she began to feed him with butter, cream, and other delicacies. After some time he regained consciousness and returned to his bed. But the mind of Gopala's Mother was still roaming in another plane. She was steeped in bliss. She saw Gopala frequently entering the Master's body and again coming out of it. When she returned to her hut, still in a dazed condition, Gopala accompanied her.
  --
   In 1881 Hriday was dismissed from service in the Kali temple, for an act of indiscretion, and was ordered by the authorities never again to enter the garden. In a way the hand of the Divine Mother may be seen even in this. Having taken care of Sri Ramakrishna during the stormy days of his spiritual discipline, Hriday had come naturally to consider himself the sole guardian of his uncle. None could approach the Master without his knowledge. And he would be extremely jealous if Sri Ramakrishna paid attention to anyone else. Hriday's removal made it possible for the real devotees of the Master to approach him freely and live with him in the temple garden.
   During the week-ends the householders, enjoying a respite from their office duties, visited the Master. The meetings on Sunday afternoons were of the nature of little festivals. Refreshments were often served. Professional musicians now and then sang devotional songs. The Master and the devotees sang and danced, Sri Ramakrishna frequently going into ecstatic moods. The happy memory of such a Sunday would linger long in the minds of the devotees. Those whom the Master wanted for special instruction he would ask to visit him on Tuesdays and Saturdays. These days were particularly auspicious for the worship of Kali.
  --
   In April 1885 the Master's throat became inflamed. Prolonged conversation or absorption in samadhi, making the blood flow into the throat, would aggravate the pain. Yet when the annual Vaishnava festival was celebrated at Panihati, Sri Ramakrishna attended it against the doctor's advice. With a group of disciples he spent himself in music, dance, and ecstasy. The illness took a turn for the worse and was diagnosed as "clergyman's sore throat". The patient was cautioned against conversation and ecstasies. Though he followed the physician's directions regarding medicine and diet, he could neither control his trances nor withhold from seekers the solace of his advice. Sometimes, like a sulky child, he would complain to the Mother about the crowds, who gave him no rest day or night. He was overheard to say to Her; "Why do You bring here all these worthless people, who are like milk diluted with five times its own quantity of water? My eyes are almost destroyed with blowing the fire to dry up the water. My health is gone. It is beyond my strength. Do it Yourself, if You want it done. This (pointing to his own body) is but a perforated drum, and if you go on beating it day in and day out, how long will it last?"
   But his large heart never turned anyone away. He said, "Let me be condemned to be born over and over again, even in the form of a dog, if I can be of help to a single soul." And he bore the pain, singing cheerfully, "Let the body be preoccupied with illness, but, O mind, dwell for ever in God's Bliss!"
  --
   In the beginning of September 1885 Sri Ramakrishna was moved to Syampukur. Here Narendra organized the young disciples to attend the Master day and night. At first they concealed the Master's illness from their guardians; but when it became more serious they remained with him almost constantly, sweeping aside the objections of their relatives and devoting themselves whole-heartedly to the nursing of their beloved guru. These young men, under the watchful eyes of the Master and the leadership of Narendra, became the antaranga bhaktas, the devotees of Sri Ramakrishna's inner circle. They were privileged to witness many manifestations of the Master's divine powers. Narendra received instructions regarding the propagation of his message after his death.
   The Holy Mother — so Sarada Devi had come to be affectionately known by Sri Ramakrishna's devotees — was brought from Dakshineswar to look after the general cooking and to prepare the special diet of the patient. The dwelling space being extremely limited, she had to adapt herself to cramped conditions. At three o'clock in the morning she would finish her bath in the Ganges and then enter a small covered place on the roof, where she spent the whole day cooking and praying. After eleven at night, when the visitors went away, she would come down to her small bedroom on the first floor to enjoy a few hours' sleep. Thus she spent three months, working hard, sleeping little, and praying constantly for the Master's recovery.
   At Syampukur the devotees led an intense life. Their attendance on the Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great power of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Narendra, refused to ascribe a
   supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
   In spite of the physician's efforts and the prayers and nursing of the devotees, the illness rapidly progressed. The pain sometimes appeared to be unbearable. The Master lived only on liquid food, and his frail body was becoming a mere skeleton. Yet his face always radiated joy, and he continued to welcome the visitors pouring in to receive his blessing. When certain zealous devotees tried to keep the visitors away, they were told by Girish, "You cannot succeed in it; he has been born for this very purpose — to sacrifice himself for the redemption of others."
  --
   It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up the situation. He found out that some of these external manifestations were being carefully practised at home, while some were the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly exposed the devotees who were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.
   --- LAST DAYS AT COSSIPORE
  --
   It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of the Master: Narendra, Rakhal, Baburam, Niranjan, Jogin, Latu, Tarak, the-elder Gopal, Kali, Sashi, Sarat, and the younger Gopal. Sarada, Harish, Hari, Gangadhar, and Tulasi visited the Master from time to time and practised sadhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their
   worldly duties.
   Among the attendants Sashi was the embodiment of service. He did not practise meditation, japa, or any of the other disciplines followed by his brother devotees. He was convinced that service to the guru was the only religion for him. He forgot food and rest and was ever ready at the Master's bedside.
   Pundit Shashadhar one day suggested to the Master that the l atter could remove the illness by concentrating his mind on the throat, the scriptures having declared that yogis had power to cure themselves in that way. The Master rebuked the pundit. "For a scholar like you to make such a proposal!" he said. "How can I withdraw the mind from the Lotus Feet of God and turn it to this worthless cage of flesh and blood?" "For our sake at least", begged Narendra and the other disciples. "But", replied Sri Ramakrishna, do you think I enjoy this suffering? I wish to recover, but that depends on the Mother."
  --
   Narendra, consumed with a terrific fever for realization, complained to the Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Narendra begged for samadhi, so that he might altogether forget the world for three or four days at a time. "You are a fool", the Master rebuked him. "There is a state even higher than that. Isn't it you who sing, 'All that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."
   The Master did not hide the fact that he wished to make Narendra his spiritual heir. Narendra was to continue the work after Sri Ramakrishna's passing. Sri Ramakrishna said to him: "I leave these young men in your charge. See that they develop their spirituality and do not return home." One day he asked the boys, in preparation for a monastic life, to beg their food from door to door without thought of caste. They hailed the Master's order and went out with begging-bowls. A few days later he gave the ochre cloth of the sannyasi to each of them, including Girish, who was now second to none in his spirit of renunciation. Thus the Master himself laid the foundation of the future Ramakrishna Order of monks.
  --
   Yet one is not sure whether the Master's soul actually was tortured by this agonizing disease. At least during his moments of spiritual exaltation — which became almost constant during the closing days of his life on earth — he lost all consciousness of the body, of illness and suffering. One of his attendants (Latu, later known as Swami Adbhutananda.) said later on: "While Sri Ramakrishna lay sick he never actually suffered pain. He would often say: 'O mind! Forget the body, forget the sickness, and remain merged in Bliss.' No, he did not really suffer. At times he would be in a state when the thrill of joy was clearly manifested in his body. Even when he could not speak he would let us know in some way that there was no suffering, and this fact was clearly evident to all who watched him. People who did not understand him thought that his suffering was very great. What spiritual joy he transmitted to us at that time! Could such a thing have been possible if he had 'been suffering physically? It was during this period that he taught us again these truths: 'Brahman is always un attached. The three gunas are in It, but It is unaffected by them, just as the wind carries odour yet remains odourless.' 'Brahman is Infinite Being, Infinite Wisdom, Infinite Bliss. In It there exist no delusion, no misery, no disease, no death, no growth, no decay.' 'The Transcendental Being and the being within are one and the same. There is one indivisible Absolute Existence.'"
   The Holy Mother secretly went to a Siva temple across the Ganges to intercede with the Deity for the Master's recovery. In a revelation she was told to prepare herself for the inevitable end.
  --
   Sunday, August 15, 1886. The Master's pulse became irregular. The devotees stood by the bedside. Toward dusk Sri Ramakrishna had difficulty in breathing. A short time afterwards he complained of hunger. A little liquid food was put into his mouth; some of it he swallowed, and the rest ran over his chin. Two attendants began to fan him. All at once he went into samadhi of a rather unusual type. The body became stiff. Sashi burst into tears. But after midnight the Master revived. He was now very hungry and helped himself to a bowl of porridge. He said he was strong again. He sat up against five or six pillows, which were supported by the body of Sashi, who was fanning him. Narendra took his feet on his lap and began to rub them. Again and again the Master repeated to him, "Take care of these boys." Then he asked to lie down. Three times in ringing tone's he cried the name of Kali, his life's Beloved, and lay back. At two minutes past one there was a low sound in his throat and he fell a little to one side. A thrill passed over his body. His hair stood on end. His eyes became fixed on the tip of his nose. His face was lighted with a smile. The final ecstasy began. It was mahasamadhi, total absorption, from which his mind never returned. Narendra, unable to bear it, ran downstairs.
   Dr. Sarkar arrived the following noon and pronounced that life had departed not more than half an hour before. At five o'clock the Masters body was brought downstairs, laid on a cot, dressed in ochre clothes, and decorated with sandal-paste and flowers. A procession was formed. The passers-by wept as the body was taken to the cremation ground at the Baranagore Ghat on the Ganges.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    I cannot attach much importance to artificial
    mysteries. Again, though the secret itself is of such
  --
    energy, and N, by its Tarot attribution, is death.
     Nox is then further explained, and it is shown that
  --
    is attributed to Horus, they are called four, as above
    explained; but it is only the name of Horus which is
  --
    they have attained. If it were not so, they would be
    called "six" in its bad sense of mere intellect.
  --
     The chapter is formally an attack upon the parts of
    speech, the interjection, the meaningless utterance of
  --
    "Household Gods" is an attempt to write pure comedy.
    "The Bacchae" of Euripides is another.
  --
    reason is attacked.
     The allusion in the title is obvious.
  --
     We now, for the first time, attack the question of
    doubt.
  --
    fully studied in this connection. The attitude recom-
    mended is scepticism, but a scepticism under control.
  --
    perfection is easily attained soon ceases to amuse,
    although in the beginning its fascination is so violent.
  --
    fection is impossible never cease to attract.
     The lesson of the chapter is thus always to rise
  --
     year-old prostitute attracts the ambassador.
    Neglect not the dawn-meditation!
  --
    each Master-Mason is attended by 5 Fellow-Crafts,
    and each Fellow-Craft by 3 Apprentices, as if the
  --
    in attempting to reduce the terms to three, staggers into
    non distributia medii. It is possible that considerations
  --
    towards his attitude to complete freedom of speech and
    action. He refuses to listen to the ostensible criticism of
  --
  one conceives the half-humorous attitude of the expert towards the beginner.
   Paragraph 3 is a comment in the same tone of rough good nature. The word
  --
   Paragraph 5 expresses the wish of the Guru that his Chela may attain safely
  to binah, the Mother.
  --
     Let all thy stryges and thy ghouls attend!
     He that endureth even to the end
  --
     The title refers to the mental attitude of the Master;
    the avalanche does not fall because it is tired of staying
  --
   This chapter is an attempt to replace Elohim by a more
  satisfactory hieroglyph of the elements.
   The best attribution of Elohim is Aleph, Air; Lamed, Earth;
  He, Spirit; Yod, Fire; Mem, Water. But the order is not good;
  --
   In paragraph 7 we turn to the so-called Jetziratic attribution
  of Pentagrammaton, that followed by Dr. Dee, and by the Hindus,

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  IN THE HISTORY of the arts, genius is a thing of very rare occurrence. Rarer still, however, are the competent reporters and recorders of that genius. The world has had many hundreds of admirable poets and philosophers; but of these hundreds only a very few have had the fortune to attract a Boswell or an Eckermann.
  When we leave the field of art for that of spiritual religion, the scarcity of competent reporters becomes even more strongly marked. Of the day-to-day life of the great theocentric saints and contemplatives we know, in the great majority of cases, nothing whatever. Many, it is true, have recorded their doctrines in writing, and a few, such as St. Augustine, Suso and St. Teresa, have left us autobiographies of the greatest value.
  But, all doctrinal writing is in some measure formal and impersonal, while the autobiographer tends to omit what he regards as trifling m atters and suffers from the further disadvantage of being unable to say how he strikes other people and in what way he affects their lives. Moreover, most saints have left neither writings nor self-portraits, and for knowledge of their lives, their characters and their teachings, we are forced to rely upon the records made by their disciples who, in most cases, have proved themselves singularly incompetent as reporters and biographers. Hence the special interest attaching to this enormously detailed account of the daily life and conversations of Sri Ramakrishna.
  "M", as the author modestly styles himself, was peculiarly qualified for his task. To a reverent love for his master, to a deep and experiential knowledge of that master's teaching, he added a prodigious memory for the small happenings of each day and a happy gift for recording them in an interesting and realistic way. Making good use of his natural gifts and of the circumstances in which he found himself, "M" produced a book unique, so far as my knowledge goes, in the literature of hagiography. No other saint has had so able and indefatigable a Boswell. Never have the small events of a contemplative's daily life been described with such a wealth of intimate detail. Never have the casual and unstudied utterances of a great religious teacher been set down with so minute a fidelity. To Western readers, it is true, this fidelity and this wealth of detail are sometimes a trifle disconcerting; for the social, religious and intellectual frames of reference within which Sri Ramakrishna did his thinking and expressed his feelings were entirely Indian. But after the first few surprises and bewilderments, we begin to find something peculiarly stimulating and instructive about the very strangeness and, to our eyes, the eccentricity of the man revealed to us in "M's" narrative. What a scholastic philosopher would call the "accidents" of Ramakrishna's life were intensely Hindu and therefore, so far as we in the West are concerned, unfamiliar and hard to understand; its "essence", however, was intensely mystical and therefore universal. To read through these conversations in which mystical doctrine alternates with an unfamiliar kind of humour, and where discussions of the oddest aspects of Hindu mythology give place to the most profound and subtle utterances about the nature of Ultimate Reality, is in itself a liberal, education in humility, tolerance and suspense of judgment. We must be grateful to the translator for his excellent version of a book so curious and delightful as a biographical document, so precious, at the same time, for what it teaches us of the life of the spirit.
  --
  Sri Mahendra Nath Gupta, familiary known to the readers of the Gospel by his pen name M., and to the devotees as Master Mahashay, was born on the 14th of July, 1854 as the son of Madhusudan Gupta, an officer of the Calcutta High Court, and his wife, Swarnamayi Devi. He had a brilliant scholastic career at Hare School and the Presidency College at Calcutta. The range of his studies included the best that both occidental and oriental learning had to offer. English literature, history, economics, western philosophy and law on the one hand, and Sanskrit literature and grammar, Darsanas, Puranas, Smritis, Jainism, Buddhism, astrology and Ayurveda on the other were the subjects in which he attained considerable proficiency.
  He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up work as headmaster in a number of schools in succession Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendranath Banerjee. The l atter 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.)
  --
  An appropriate allusion indeed! Bhagavata, the great scripture that has given the word of Sri Krishna to mankind, was composed by the Sage Vysa under similar circumstances. When caught up in a mood of depression like that of M, Vysa was advised by the sage Nrada that he would gain peace of mind only qn composing a work exclusively devoted to the depiction of the Lord's glorious attributes and His teachings on Knowledge and Devotion, and the result was that the world got from Vysa the invaluable gift of the Bhagavata Purana depicting the life and teachings of Sri Krishna.
  From the mental depression of the modem Vysa, the world has obtained the Kathmrita (Bengali Edition) the Gospel of Sri Ramakrishna in English.
  Sri Ramakrishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his professional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidysgar, the results of the school at the public examination happened to be rather poor, and Vidysgar attri buted it to M's preoccupation with the Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra Nath Banerjee, asking whether he would like to take up a professorship in the Ripon College. In this way three or four times he gave up the job that gave him the wherewithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the l atter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Git that in the case of those who think of nothing except Him, He Himself would take up all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.
  Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in l atter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
  Besides undergoing spiritual disciplines at the feet of the Master, M. used to go to holy places during the Master's lifetime itself and afterwards too as a part of his Sdhan.
  --
  Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear talks on spiritual m atters and listen to the glorification of Divine attri butes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati ( attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of the Master.
  During the Master's lifetime M. does not seem to have revealed the contents of his diary to any one. There is an unconfirmed tradition that when the Master saw him taking notes, he expressed apprehension at the possibility of his utilising these to publicise him like Keshab Sen; for the Great Master was so full of the spirit of renunciation and humility that he disliked being lionised. It must be for this reason that no one knew about this precious diary of M. for a decade until he brought out selections from it as a pamphlet in English in 1897 with the Holy Mother's blessings and permission. The Holy Mother, being very much pleased to hear parts of the diary read to her in Bengali, wrote to M.: "When I heard the Kathmrita, (Bengali name of the book) I felt as if it was he, the Master, who was saying all that." ( Ibid Part I. P 37.)
  --
  I now understand why none of us attempted His life before. It has been reserved for you, this great work. He is with you evidently." ( Vednta Kesari Vol. XIX P. 141. Also given in the first edition of the Gospel published from Ramakrishna Math, Madras in 1911.)
  And Swamiji added a post script to the letter: "Socratic dialogues are Plato all over you are entirely hidden. Moreover, the dramatic part is infinitely beautiful. Everybody likes it here or in the West." Indeed, in order to be unknown, Mahendranath had used the pen-name M., under which the book has been appearing till now. But so great a book cannot remain obscure for long, nor can its author remain unrecognised by the large public in these modern times. M. and his book came to be widely known very soon and to meet the growing demand, a full-sized book, Vol. I of the Gospel, translated by the author himself, was published in 1907 by the Brahmavadin Office, Madras. A second edition of it, revised by the author, was brought out by the Ramakrishna Math, Madras in December 1911, and subsequently a second part, containing new chapters from the original Bengali, was published by the same Math in 1922. The full English translation of the Gospel by Swami Nikhilananda appeared first in 1942.
  --
  It looks as if M. was brought to the world by the Great Master to record his words and transmit them to posterity. Swami Sivananda, a direct disciple of the Master and the second President of the Ramakrishna Math and Mission, says on this topic: "Whenever there was an interesting talk, the Master would call Master Mahashay if he was not in the room, and then draw his attention to the holy words spoken. We did not know then why the Master did so. Now we can realise that this action of the Master had an important significance, for it was reserved for Master Mahashay to give to the world at large the sayings of the Master." ( Vednta Kesari Vol. XIX P 141.) Thanks to M., we get, unlike in the case of the great teachers of the past, a faithful record with date, time, exact report of conversations, description of concerned men and places, references to contemporary events and personalities and a hundred other details for the last four years of the Master's life (1882-'86), so that no one can doubt the historicity of the Master and his teachings at any time in the future.
  M. was, in every respect, a true missionary of Sri Ramakrishna right from his first acquaintance with him in 1882. As a school teacher, it was a practice with him to direct to the Master such of his students as had a true spiritual disposition. Though himself prohibited by the Master to take to monastic life, he encouraged all spiritually inclined young men he came across in his later life to join the monastic Order. Swami Vijnanananda, a direct Sannysin disciple of the Master and a President of the Ramakrishna Order, once remarked to M.: "By enquiry, I have come to the conclusion that eighty percent and more of the Sannysins have embraced the monastic life after reading the Kathmrita (Bengali name of the book) and coming in contact with you." ( M
  --
  In 1905 he retired from the active life of a Professor and devoted his remaining twenty-seven years exclusively to the preaching of the life and message of the Great Master. He bought the Morton Institution from its original proprietors and shifted it to a commodious four-storeyed house at 50 Amherst Street, where it flourished under his management as one of the most efficient educational institutions in Calcutta. He generally occupied a staircase room at the top of it, cooking his own meal which consisted only of milk and rice without variation, and attended to all his personal needs himself. His dress also was the simplest possible. It was his conviction that limitation of personal wants to the minimum is an important aid to holy living. About one hour in the morning he would spend in inspecting the classes of the school, and then retire to his staircase room to pour over his diary and live in the divine atmosphere of the earthly days of the Great Master, unless devotees and admirers had already gathered in his room seeking his holy company.
  In appearance, M. looked a Vedic Rishi. Tall and stately in bearing, he had a strong and well-built body, an unusually broad chest, high forehead and arms extending to the knees. His complexion was fair and his prominent eyes were always tinged with the expression of the divine love that filled his heart. Adorned with a silvery beard that flowed luxuriantly down his chest, and a shining face radiating the serenity and gravity of holiness, M. was as imposing and majestic as he was handsome and engaging in appearance. Humorous, sweet-tongued and eloquent when situations required, this great Maharishi of our age lived only to sing the glory of Sri Ramakrishna day and night.
  --
  had sent his devotees who used to keep company with him, to attend the special worship at Belur Math at night. After attending the service at the home shrine, he went through the proof of the Kathmrita for an hour. Suddenly he got a severe attack of neuralgic pain, from which he had been suffering now and then, of late. Before 6 a.m. in the early hours of 4th June 1932 he passed away, fully conscious and chanting: 'Gurudeva-Ma, Kole tule na-o (Take me in your arms! O Master! O Mother!!)'
  SWMI TAPASYNANDA

0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  We must start with scientific fundamentals, and that means with the data of experiments and not with assumed axioms predicated only upon the misleading nature of that which only superficially seems to be obvious. It is the consensus of great scientists that science is the attempt to set in order the facts of experience.
  Holding within their definition, we define Universe as the aggregate of allhumanity's consciously apprehended and communicated, nonsimultaneous, and only partially overlapping experiences. An aggregate of finites is finite. Universe is a finite but nonsimultaneously conceptual scenario.
  --
  It follows that the more specialized society becomes, the less attention does it pay to the discoveries of the mind, which are intuitively beamed toward the brain, there to be received only if the switches are "on." Specialization tends to shut off the wide-band tuning searches and thus to preclude further discovery of the all-powerful generalized principles. Again we see how society's perverse fixation on specialization leads to its extinction. We are so specialized that one man discovers empirically how to release the energy of the atom, while another, unbeknownst to him, is ordered by his political factotum to make an atomic bomb by use of the secretly and anonymously published data. That gives much expedient employment, which solves the politician's momentary problem, but requires that the politicians keep on preparing for further warring with other political states to keep their respective peoples employed. It is also mistakenly assumed that employment is the only means by which humans can earn the right to live, for politicians have yet to discover how much wealth is available for distribution. All this is rationalized on the now scientifically discredited premise that there can never be enough life support for all. Thus humanity's specialization leads only toward warring and such devastating tools, both, visible and invisible, as ultimately to destroy all Earthians.
  Only a comprehensive switch from the narrowing specialization and toward an evermore inclusive and refining comprehension by all humanity-regarding all the factors governing omnicontinuing life aboard our spaceship Earth-can bring about reorientation from the self-extinction-bound human trending, and do so within the critical time remaining before we have passed the point of chemical process irretrievability.
  --
  While it takes but meager search to discover that many well-known concepts are false, it takes considerable search and even more careful examination of one's own personal experiences and inadvertently spontaneous reflexing to discover that there are many popularly and even professionally unknown, yet nonetheless fundamental, concepts to hold true in all cases and that already have been discovered by other as yet obscure individuals. That is to say that many scientific generalizations have been discovered but have not come to the attention of what we call the educated world at large, thereafter to be incorporated tardily within the formal education processes, and even more tardily, in the ongoing political-economic affairs of everyday life. Knowledge of the existence and comprehensive significance of these as yet popularly unrecognized natural laws often is requisite to the solution of many of the as yet unsolved problems now confronting society. Lack of knowledge of the solution's existence often leaves humanity confounded when it need not be.
  Intellectually advantaged with no more than the child's facile, lucid eagerness to understand constructively and usefully the major transformational events of our own times, it probably is synergetically advantageous to review swiftly the most comprehensive inventory of the most powerful human environment transforming events of our totally known and reasonably extended history. This is especially useful in winnowing out and understanding the most significant of the metaphysical revolutions now recognized as swiftly tending to reconstitute history. By such a comprehensively schematic review, we might identify also the unprecedented and possibly heretofore overlooked pivotal revolutionary events not only of today but also of those trending to be central to tomorrow's most cataclysmic changes.

0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  This work may be summed up as an attempt to see and to make
  others see what happens to man, and what conclusions are forced
  --
  ask again why we are turning our attention particularly to man.
  Has man not been adequately described already, and is he not a
  tedious subject ? Is it not precisely one of the attractions of science
  that it rests our eyes by turning them away from man ?
  --
  I hope I shall persuade the reader that such an attempt is
  possible, and that the preservation of courage and the joy of

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The question which Arjuna asks Sri Krishna in the Gita (second chapter) occurs pertinently to many about all spiritual personalities: "What is the language of one whose understanding is poised? How does he speak, how sit, how walk?" Men want to know the outer signs of the inner attainment, the way in which a spiritual person differs outwardly from other men. But all the tests which the Gita enumerates are inner and therefore invisible to the outer view. It is true also that the inner or the spiritual is the essential and the outer derives its value and form from the inner. But the transformation about which Sri Aurobindo writes in his books has to take place in nature, because according to him the divine Reality has to manifest itself in nature. So, all the parts of nature including the physical and the external are to be transformed. In his own case the very physical became the transparent mould of the Spirit as a result of his intense Sadhana. This is borne out by the impression created on the minds of sensitive outsiders like Sj. K. M. Munshi who was deeply impressed by his radiating presence when he met him after nearly forty years.
   The Evening Talks collected here may afford to the outside world a glimpse of his external personality and give the seeker some idea of its richness, its many-sidedness, its uniqueness. One can also form some notion of Sri Aurobindo's personality from the books in which the height, the universal sweep and clear vision of his integral ideal and thought can be seen. His writings are, in a sense, the best representative of his mental personality. The versatile nature of his genius, the penetrating power of his intellect, his extraordinary power of expression, his intense sincerity, his utter singleness of purpose all these can be easily felt by any earnest student of his works. He may discover even in the realm of mind that Sri Aurobindo brings the unlimited into the limited. Another side of his dynamic personality is represented by the Ashram as an institution. But the outer, if one may use the phrase, the human side of his personality, is unknown to the outside world because from 1910 to 1950 a span of forty years he led a life of outer retirement. No doubt, many knew about his staying at Pondicherry and practising some kind of very special Yoga to the mystery of which they had no access. To some, perhaps, he was living a life of enviable solitude enjoying the luxury of a spiritual endeavour. Many regretted his retirement as a great loss to the world because they could not see any external activity on his part which could be regarded as 'public', 'altruistic' or 'beneficial'. Even some of his admirers thought that he was after some kind of personal salvation which would have very little significance for mankind in general. His outward non-participation in public life was construed by many as lack of love for humanity.
  --
   This period of outer retirement was one of intense Sadhana and of intellectual activity it was also one during which he acted on external events, though he was not dedicated outwardly to a public cause. About his own retirement he writes: "But this did not mean, as most people supposed, that he [Sri Aurobindo] had retired into some height of spiritual experience devoid of any further interest in the world or in the fate of India. It could not mean that, for the very principle of his Yoga was not only to realise the Divine and attain to a complete spiritual consciousness, but also to take all life and all world activity into the scope of this spiritual consciousness and action and to base life on the Spirit and give it a spiritual meaning. In his retirement Sri Aurobindo kept a close watch on all that was happening in the world and in India and actively intervened, whenever necessary, but solely with a spiritual force and silent spiritual action; for it is part of the experience of those who have advanced in yoga that besides the ordinary forces and activities of the mind and life and body in M atter, there are other forces and powers that can and do act from behind and from above; there is also a spiritual dynamic power which can be possessed by those who are advanced in spiritual consciousness, though all do not care to possess or, possessing, to use it and this power is greater than any other and more effective. It was this force which, as soon as he attained to it, he used at first only in a limited field of personal work, but afterwards in a constant action upon the world forces."[1]
   Twice he found it necessary to go out of his way to make public pronouncements on important world-issues, which shows distinctly that renunciation of life is not a part of his Yoga. "The first was in relation to the Second World War. At the beginning he did not actively concern himself with it, but when it appeared as if Hitler would crush all the forces opposed to him and Nazism dominate the world, he began to intervene."[2]
  --
   The gospel of the Supermind which Sri Aurobindo brought to man envisages a new level of consciousness beyond Mind. When this level is attained it imposes a complete and radical reintegration of the human personality. Sri Aurobindo was not merely the exponent but the embodiment of the new, dynamic truth of the Supermind. While exploring and sounding the tremendous possibilities of human personality in his intense spiritual Sadhana, he has shown us that practically there are no limits to its expansion and ascent. It can reach in its growth what appears to man at present as a 'divine' status. It goes without saying that this attainment is not an easy task; there are conditions to be fulfilled for the transformation from the human to the divine.
   The Gita in its chapters on the Vibhuti and the Avatar takes in general the same position. It shows that the present formula of our nature, and therefore the mental personality of man, is not final. A Vibhuti embodies in a human manifestation a certain divine quality and thus demonstrates the possibility of overcoming the limits of ordinary human personality. The Vibhuti the embodiment of a divine quality or power, and the Avatar the divine incarnation, are not to be looked upon as supraphysical miracles thrown at humanity without regard to the process of evolution; they are, in fact, indications of human possibility, a sign that points to the goal of evolution.
  --
   Greatness is magnetic and in a sense contagious. Wherever manifested, greatness is claimed by humanity as something that reveals the possibility of the race. The highest utility of greatness is not merely to attract us but to inspire us to follow it and rise to our own highest spiritual stature. To the majority of men Truth remains abstract, impersonal and far unless it is seen and felt concretely in a human personality. A man never knows a truth actively except through a person and by embodying it in his own personality. Some glimpse of the Truth-Consciousness which Sri Aurobindo embodied may be caught in these Evening Talks.
   ***

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. For we mean by this term a methodised effort towards self-perfection by the expression of the secret potentialities latent in the being and - highest condition of victory in that effort - a union of the human individual with the universal and transcendent Existence we see partially expressed in man and in the Cosmos. But all life, when we look behind its appearances, is a vast Yoga of Nature who attempts in the conscious and the subconscious to realise her perfection in an ever-increasing expression of her yet unrealised potentialities and to unite herself with her own divine reality. In man, her thinker, she for the first time upon this Earth devises selfconscious means and willed arrangements of activity by which this great purpose may be more swiftly and puissantly attained.
  Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing one's evolution into a single life or a few years or even a few months of bodily existence. A given system of Yoga, then, can be no more than a selection or a compression, into narrower but more energetic forms of intensity, of the general methods which are already being used loosely, largely, in a leisurely movement, with a profuser apparent waste of material and energy but with a more complete combination by the great
  --
  God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
  Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  urgency of the needs and the importance attached to their fulfilment. I attach also some value to the power of imagination,
  adaptability, utilisation or invention developed by the necessity
  --
  Be plastic and vigilant, attentive and alert - receptive.
  18 July 1932
  --
  The exact symptoms of an attack from adverse forces.
  I was imagining that Mother will throw away this book
  --
  sickness is always a revolt or wrong attitude. I said Yes.
  He asked me to give a concrete example. I described
  --
  not conscious that any revolt or wrong attitude was the
  cause of the pain in his fingers.
  The wrong attitude can be in the body consciousness itself (lack
  of faith or of receptivity) and then it is very difficult to detect
  --
  important point is the attitude behind the talk. It is only what is
  said as a pure and sincere offering on the altar of Divine Truth
  --
  uncertainty, unsuccessful attempts, etc.
  10 August 1932
  --
  Mother, what is the proper attitude? If I hear suggestion
  (1), I feel I am keeping a reserve. If I hear suggestion (2),
  --
  deliberately attracting an unpleasant experience to yourself.
  (The sadhak then related his heated conversation with
  --
  by Saint Genevieve". Did Saint Genevieve divert attila
  from Lutetia, which he spared?
  --
  I appreciate this attitude and this effort. It proves the sincerity of
  your aspiration. But I did not have that particular point in mind
  --
  of Your presence which changes the attitude of others
  too.
  --
  I have decided to adopt the following attitude towards Z. If I have any suggestion or remark to make
  about the work, I shall do it very simply. If he accepts,
  very good. If he doesn't, I shall keep silent, without arguing, and let him do as he likes. Is this attitude correct?
  No, it is not correct - and I see that you have not understood the
  --
  persist in your attempt at friendly relations with him, for it only
  increases his sense of importance.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine here seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of our nature, then any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no integral Yoga which ignores the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the universe. The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is Nature's indication to us of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom we must flee.
  Equally, the vital and nervous energies in us are there for a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. The great part assigned to this element in the universal scheme is powerfully emphasised by the catholic wisdom of the Upanishads. "As the spokes of a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the power of the strong and the purity of the wise. Under the control of the LifeEnergy is all this that is established in the triple heaven."2 It is therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
  --
  Indeed, the increasing effort towards a more intense mental life seems to create, frequently, an increasing disequilibrium of the human elements, so that it is possible for eminent scientists to describe genius as a form of insanity, a result of degeneration, a pathological morbidity of Nature. The phenomena which are used to justify this exaggeration, when taken not separately, but in connection with all other relevant data, point to a different truth. Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her evolution.
  She has harmonised the bodily life with the material mind, she is harmonising it with the play of the intellectual mentality; for that, although it tends to a depression of the full animal and vital vigour, need not produce active disturbances. And she is shooting yet beyond in the attempt to reach a still higher level.
  Nor are the disturbances created by her process as great as is often represented. Some of them are the crude beginnings of new manifestations; others are an easily corrected movement of disintegration, often fruitful of fresh activities and always a small price to pay for the far-reaching results that she has in view.
  --
  So dazzling is even a glimpse of this supreme existence and so absorbing its attraction that, once seen, we feel readily justified in neglecting all else for its pursuit. Even, by an opposite exaggeration to that which sees all things in Mind and the mental life as an exclusive ideal, Mind comes to be regarded as an unworthy deformation and a supreme obstacle, the source of an illusory universe, a negation of the Truth and itself to be denied and all its works and results annulled if we desire the final liberation. But this is a half-truth which errs by regarding only the actual limitations of Mind and ignores its divine intention.
  The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend
  --
  We perceive, then, these three steps in Nature, a bodily life which is the basis of our existence here in the material world, a mental life into which we emerge and by which we raise the bodily to higher uses and enlarge it into a greater completeness, and a divine existence which is at once the goal of the other two and returns upon them to liberate them into their highest possibilities. Regarding none of them as either beyond our reach or below our nature and the destruction of none of them as essential to the ultimate attainment, we accept this liberation and fulfilment as part at least and a large and important part of the aim of Yoga.
  

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
   He came dressed as usual in dhoti, part of which was used by him to cover the upper part of his body. Very rarely he came out with chaddar or shawl and then it was "in deference to the climate" as he sometimes put it. At times for minutes he would be gazing at the sky from a small opening at the top of the grass-curtains that covered the verandah upstairs in No. 9, Rue de la Marine. How much were these sittings dependent on him may be gathered from the fact that there were days when more than three-fourths of the time passed in complete silence without any outer suggestion from him, or there was only an abrupt "Yes" or "No" to all attempts at drawing him out in conversation. And even when he participated in the talk one always felt that his voice was that of one who does not let his whole being flow into his words; there was a reserve and what was left unsaid was perhaps more than what was spoken. What was spoken was what he felt necessary to speak.
   Very often some news-item in the daily newspaper, town-gossip, or some interesting letter received either by him or by a disciple, or a question from one of the gathering, occasionally some remark or query from himself would set the ball rolling for the talk. The whole thing was so informal that one could never predict the turn the conversation would take. The whole house therefore was in a mood to enjoy the freshness and the delight of meeting the unexpected. There were peals of laughter and light talk, jokes and criticism which might be called personal, there was seriousness and earnestness in abundance.
  --
   Then, on 23 November 1938, I got up at 2 o'clock to prepare hot water for the Mother's early bath because the 24th was Darshan day. Between 2.20 and 2.30 the Mother rang the bell. I ran up the staircase to be told about an accident that had happened to Sri Aurobindo's thigh and to be asked to fetch the doctor. This accident brought about a change in his complete retirement, and rendered him available to those who had to attend on him. This opened out a long period of 12 years during which his retirement was modified owing to circumstances, inner and outer, that made it possible for him to have direct physical contacts with the world outside.
   The long period of the Second World War with all its vicissitudes passed through these years. It was a priceless experience to see how he devoted his energies to the task of saving humanity from the threatened reign of Nazism. It was a practical lesson of solid work done for humanity without any thought of return or reward, without even letting humanity know what he was doing for it! Thus he lived the Divine and showed us how the Divine cares for the world, how He comes down and works for man. I shall never forget how he who was at one time in his own words "not merely a non-co-operator but an enemy of British Imperialism" bestowed such anxious care on the health of Churchill, listening carefully to the health-bulletins! It was the work of the Divine, it was the Divine's work for the world.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  later became one of her personal attendants. She began writing
  to the Mother at the age of seventeen.
  --
  Do not attach too much importance to all these things;
  they are the imaginations of a child who knows nothing of
  --
  small, and it is only by identification with the Divine Consciousness that one can attain and preserve the true unchanging
  happiness.
  --
  one's attention, so that this good and true side can grow and
  ultimately absorb the rest and transform the nature.
  --
  I was not paying attention, but at one moment it came
  to me that I would have to write all this to Mother and
  --
   attached; the true attitude is one of complete indifference.
  27 January 1933

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life.
  In each of these forms Nature acts both individually and collectively; for the Eternal affirms Himself equally in the single form and in the group-existence, whether family, clan and nation or groupings dependent on less physical principles or the supreme group of all, our collective humanity. Man also may seek his own individual good from any or all of these spheres of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the individual realisation with the collective aim. For as it is the right relation of the soul with the Supreme, while it is in the universe, neither to assert egoistically its separate being nor to blot itself out in the Indefinable, but to realise its unity with the Divine and the world and unite them in the individual, so the right relation of the individual with the collectivity is neither to pursue egoistically his own material or mental progress or spiritual salvation without regard to his fellows, nor for the sake of the community to suppress or maim his proper development, but to sum up in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nearer to the attainment of its supreme personalities.
  It follows that the object of the material life must be to fulfil, above all things, the vital aim of Nature. The whole aim of the material man is to live, to pass from birth to death with as much comfort or enjoyment as may be on the way, but anyhow to live.
  --
  Nevertheless it is possible to make the material man and his life moderately progressive by imprinting on the material mind the custom of progress, the habit of conscious change, the fixed idea of progression as a law of life. The creation by this means of progressive societies in Europe is one of the greatest triumphs of Mind over M atter. But the physical nature has its revenge; for the progress made tends to be of the grosser and more outward kind and its attempts at a higher or a more rapid movement bring about great wearinesses, swift exhaustions, startling recoils.
  It is possible also to give the material man and his life a moderate spirituality by accustoming him to regard in a religious spirit all the institutions of life and its customary activities. The creation of such spiritualised communities in the East has been one of the greatest triumphs of Spirit over M atter. Yet here, too, there is a defect; for this often tends only to the creation of a religious temperament, the most outward form of spirituality.
  --
  Mind finds fully its force and action only when it casts itself upon life and accepts equally its possibilities and its resistances as the means of a greater self-perfection. In the struggle with the difficulties of the material world the ethical development of the individual is firmly shaped and the great schools of conduct are formed; by contact with the facts of life Art attains to vitality, Thought assures its abstractions, the generalisations of the philosopher base themselves on a stable foundation of science and experience.
  This mixing with life may, however, be pursued for the sake of the individual mind and with an entire indifference to the forms of the material existence or the uplifting of the race. This indifference is seen at its highest in the Epicurean discipline and is not entirely absent from the Stoic; and even altruism does the works of compassion more often for its own sake than for the sake of the world it helps. But this too is a limited fulfilment. The progressive mind is seen at its noblest when it strives to elevate the whole race to its own level whether by sowing broadcast the image of its own thought and fulfilment or by changing the material life of the race into fresh forms, religious, intellectual, social or political, intended to represent more nearly that ideal of truth, beauty, justice, righteousness with which the man's own soul is illumined. Failure in such a field m atters little; for the mere attempt is dynamic and creative. The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind.
  That highest thing, the spiritual existence, is concerned with what is eternal but not therefore entirely aloof from the transient. For the spiritual man the mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its dream of perfect Truth in the supreme, self-existent, self-apparent and eternal Verity which never varies, but explains and is the secret of all variations and the goal of all progress; its dream of perfect action in the omnipotent and self-guiding Law that is inherent for ever in all things and translates itself here in the rhythm of the worlds. What is fugitive vision or constant effort of creation in the brilliant Self is an eternally existing Reality in the Self that knows2 and is the Lord.
  --
  But the spiritual life, like the mental, may thus make use of this outward existence for the benefit of the individual with a perfect indifference to any collective uplifting of the merely symbolic world which it uses. Since the Eternal is for ever the same in all things and all things the same to the Eternal, since the exact mode of action and the result are of no importance compared with the working out in oneself of the one great realisation, this spiritual indifference accepts no m atter what environment, no m atter what action, dispassionately, prepared to retire as soon as its own supreme end is realised. It is so that many have understood the ideal of the Gita. Or else the inner love and bliss may pour itself out on the world in good deeds, in service, in compassion, the inner Truth in the giving of knowledge, without therefore attempting the transformation of a world which must by its inalienable nature remain a b attlefield of the dualities, of sin and virtue, of truth and error, of joy and suffering.
  But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.
  In India, for the last thousand years and more, the spiritual life and the material have existed side by side to the exclusion of the progressive mind. Spirituality has made terms for itself with M atter by renouncing the attempt at general progress. It has obtained from society the right of free spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the recognition of that life as man's goal and those who live it as worthy of an absolute reverence, and the casting of society itself into such a religious mould that its most customary acts should be accompanied by a formal reminder of the spiritual symbolism of life and its ultimate destination. On the other hand, there was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The religious mould being fixed, the formal reminder tended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and religions ended only in a new routine or a modification of the old; for the saving element of the free and active mind had been exiled. The material life, handed over to the Ignorance, the purposeless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.
  The schools of Indian Yoga lent themselves to the compromise. Individual perfection or liberation was made the aim, seclusion of some kind from the ordinary activities the condition, the renunciation of life the culmination. The teacher gave his knowledge only to a small circle of disciples. Or if a wider movement was attempted, it was still the release of the individual soul that remained the aim. The pact with an immobile society was, for the most part, observed.
  The utility of the compromise in the then actual state of the world cannot be doubted. It secured in India a society which lent itself to the preservation and the worship of spirituality, a country apart in which as in a fortress the highest spiritual ideal could maintain itself in its most absolute purity unoverpowered by the siege of the forces around it. But it was a compromise, not an absolute victory. The material life lost the divine impulse to growth, the spiritual preserved by isolation its height and purity, but sacrificed its full power and serviceableness to the world. Therefore, in the divine Providence the country of the Yogins and the Sannyasins has been forced into a strict and imperative contact with the very element it had rejected, the element of the progressive Mind, so that it might recover what was now wanting to it.
  --
  Spirit is the crown of universal existence; M atter is its basis; Mind is the link between the two. Spirit is that which is eternal; Mind and M atter are its workings. Spirit is that which is concealed and has to be revealed; mind and body are the means by which it seeks to reveal itself. Spirit is the image of the Lord of the Yoga; mind and body are the means He has provided for reproducing that image in phenomenal existence. All Nature is an attempt at a progressive revelation of the concealed Truth, a more and more successful reproduction of the divine image.
  But what Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.
  But their aim is one in the end. The generalisation of Yoga in humanity must be the last victory of Nature over her own delays and concealments. Even as now by the progressive mind in Science she seeks to make all mankind fit for the full development of the mental life, so by Yoga must she inevitably seek to make all mankind fit for the higher evolution, the second birth, the spiritual existence. And as the mental life uses and perfects the material, so will the spiritual use and perfect the material and the mental existence as the instruments of a divine self-expression.

0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  close attention. I would like to know from the doctor if it would
  not be good for Tej to let him move freely in a pasture for some

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Yet it is always through something which she has formed in her evolution that Nature thus overpasses her evolution. It is the individual heart that by sublimating its highest and purest emotions attains to the transcendent Bliss or the ineffable Nirvana, the individual mind that by converting its ordinary functionings into a knowledge beyond mentality knows its oneness with the
  Ineffable and merges its separate existence in that transcendent unity. And always it is the individual, the Self conditioned in its experience by Nature and working through her formations, that attains to the Self unconditioned, free and transcendent.
  In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort, - God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal
  --
   and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension.
  It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the
  Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta.1 There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic may be our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
  --
  Nature and kept within the narrow bounds of her normal operations. In the ancient tradition of Hathayoga it has always been supposed that this conquest could be pushed so far even as to conquer to a great extent the force of gravitation. By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments. These are called pran.ayama, the control of the breath or vital power; for breathing is the chief physical functioning of the vital forces. Pranayama, for the Hathayogin, serves a double purpose. First, it completes the perfection of the body. The vitality is liberated from many of the ordinary necessities of physical Nature; robust health, prolonged youth, often an extraordinary longevity are attained.
  On the other hand, Pranayama awakens the coiled-up serpent of the Pranic dynamism in the vital sheath and opens to the Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he already possesses.
  --
  The results of Hathayoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stupendous labour. The object of physical Nature, the preservation of the mere physical life, its highest perfection, even in a certain sense the capacity of a greater enjoyment of physical living have been carried out on an abnormal scale. But the weakness of Hathayoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. If in return for this loss we gain another life in another world within, the mental, the dynamic, these results could have been acquired through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilised, not thrown into the common sum of the world's activities. Hathayoga attains large results, but at an exorbitant price and to very little purpose.
  Rajayoga takes a higher flight. It aims at the liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed; for the lord, the Purusha, is subjected to his ministers, the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection.
  --
  The triple Path of devotion, knowledge and works attempts the province which Rajayoga leaves unoccupied. It differs from
  Rajayoga in that it does not occupy itself with the elaborate training of the whole mental system as the condition of perfection, but seizes on certain central principles, the intellect, the heart, the will, and seeks to convert their normal operations by turning them away from their ordinary and external preoccupations and activities and concentrating them on the Divine. It

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  you are a little attentive you will very clearly feel the warmth of
  my arms around your shoulders.
  --
  would be better for you to pay more attention to what you are
  doing and to do it well (painting or music), to develop your
  --
  When one's attention is always turned towards oneself, one
  is never happy. When one allows oneself to be ruled by every
  --
  discipline, more right attitude? I am a bundle of failings;
  please pardon them for I am human. Please pardon me

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Y THE very nature of the principal Yogic schools, each covering in its operations a part of the complex human integer and attempting to bring out its highest possibilities, it will appear that a synthesis of all of them largely conceived and applied might well result in an integral Yoga. But they are so disparate in their tendencies, so highly specialised and elaborated in their forms, so long confirmed in the mutual opposition of their ideas and methods that we do not easily find how we can arrive at their right union.
  An undiscriminating combination in block would not be a synthesis, but a confusion. Nor would a successive practice of each of them in turn be easy in the short span of our human life and with our limited energies, to say nothing of the waste of labour implied in so cumbrous a process. Sometimes, indeed,
  --
   the Divine is the one thing needful and it includes or leads up to all the rest; towards this sole good we have to drive and this attained, all the rest that the divine Will chooses for us, all necessary form and manifestation, will be added.
  The synthesis we propose cannot, then, be arrived at either by combination in mass or by successive practice. It must therefore be effected by neglecting the forms and outsides of the
  --
  If, however, we leave aside, here also, the actual methods and practices and seek for the central principle, we find, first, that Tantra expressly differentiates itself from the Vedic methods of Yoga. In a sense, all the schools we have hitherto examined are Vedantic in their principle; their force is in knowledge, their method is knowledge, though it is not always discernment by the intellect, but may be, instead, the knowledge of the heart expressed in love and faith or a knowledge in the will working out through action. In all of them the lord of the Yoga is the Purusha, the Conscious Soul that knows, observes, attracts, governs. But in Tantra it is rather Prakriti, the Nature-Soul, the Energy, the
  Will-in-Power executive in the universe. It was by learning and applying the intimate secrets of this Will-in-Power, its method, its Tantra, that the Tantric Yogin pursued the aims of his discipline, - mastery, perfection, liberation, beatitude. Instead of drawing back from manifested Nature and its difficulties, he confronted them, seized and conquered. But in the end, as is the general tendency of Prakriti, Tantric Yoga largely lost its principle in its machinery and became a thing of formulae and occult mechanism still powerful when rightly used but fallen from the clarity of their original intention.
  We have in this central Tantric conception one side of the truth, the worship of the Energy, the Shakti, as the sole effective force for all attainment. We get the other extreme in the Vedantic conception of the Shakti as a power of Illusion and in the search after the silent inactive Purusha as the means of liberation from the deceptions created by the active Energy. But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed
  The Conditions of the Synthesis
  --
  Sadhana, the practice by which perfection, siddhi, is attained; sadhaka, the Yogin who seeks by that practice the siddhi.
  The Conditions of the Synthesis
  --
  In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sadhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine
  Strength, often unobserved and behind the veil, substitutes itself for our weakness and supports us through all our failings of faith, courage and patience. It "makes the blind to see and the lame to stride over the hills." The intellect becomes aware of a Law that beneficently insists and a succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet, in comparison with the magnitude of its effort and object, the most easy and sure of all.
  --
  By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the
  Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.
  --
   functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.
  Perfection includes perfection of mind and body, so that the highest results of Rajayoga and Hathayoga should be contained in the widest formula of the synthesis finally to be effected by mankind. At any rate a full development of the general mental and physical faculties and experiences attainable by humanity through Yoga must be included in the scope of the integral method. Nor would these have any raison d'etre unless employed for an integral mental and physical life. Such a mental and physical life would be in its nature a translation of the spiritual existence into its right mental and physical values. Thus we would arrive at a synthesis of the three degrees of Nature and of the three modes of human existence which she has evolved or is evolving. We would include in the scope of our liberated being and perfected modes of activity the material life, our base, and the mental life, our intermediate instrument.
  Nor would the integrality to which we aspire be real or even possible, if it were confined to the individual. Since our divine perfection embraces the realisation of ourselves in being, in life and in love through others as well as through ourselves, the extension of our liberty and of its results in others would be the inevitable outcome as well as the broadest utility of our liberation and perfection. And the constant and inherent attempt of such an extension would be towards its increasing and ultimately complete generalisation in mankind.
  The divinising of the normal material life of man and of his great secular attempt of mental and moral self-culture in the individual and the race by this integralisation of a widely perfect
  The Yoga of Divine Works

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  that by himself, and with the ordinary aid of grace, man cannot attain to that
  degree of purgation which is essential to his transformation in God. He needs
  --
  peaceful and loving attentiveness toward God.'8 Before long it will experience
  enkindlings of love (Chapter xi), which will serve to purify its sins and imperfections
  --
  ascent of the Mount on whose summit the soul attains to transforming union.
  Chapters xii and xiii detail with great exactness the benefits that the soul receives

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  the being which remain attached to their old activities and refuse
  to change. They will have to yield and be transformed one day
  --
  I don't like this life without any attachments.
  Series Six - To a Young Sadhak
  If truly you are no longer attached to anything, it is a great yogic
  realisation and it would be wrong of you to complain about it.
  --
  means of attaining the union you desire.
  My one hope is to progress as much as I can, so that my
  --
  Life will no longer have any attraction for me if I do not
  feel that You are with me.
  --
  that one can attain the true Union.
  It is in your soul that the calmness can be found and it is by contagion that it spreads through your being. It is not steady because
  --
  anyone; nobody attracts me. And it is because of this
  that I told You I was losing all human feelings.
  --
  It is not this person or that who attracts you... it is the eternal
  feminine in the lower nature which attracts the eternal masculine in the lower nature and creates an illusion in the mind; it
  is the great play, obscure and semi-conscious, of the forces of
  --
  all desires and all attractions vanish; only the ardent aspiration
  for the Divine remains.
  --
  Nothing of all this is the right attitude. So long as you oscillate between wanting to transform yourself and not wanting to
  transform yourself - making an effort to progress and becoming indifferent to all effort through fatigue - the true attitude
  will not be there. All your observations should lead you to one
  --
  To keep constantly a concentrated and in-gathered attitude is
  more important than having fixed hours of meditation.
  --
  All depends not on what one does but on the attitude behind the
  action.
  --
  as the attitude, the spirit in which one acts. To know how to
  give yourself entirely and without egoism while washing dishes
  --
  Without perseverance one never attains anything.
  Because a thing is difficult it does not mean that one should give
  --
  magnet and attracts what we fear. One must, on the contrary,
  keep a calm certitude that sooner or later all will be well.
  To be pessimistic has never been of any use except to attract
  towards oneself just the things one fears. One must, on the
  --
  Mother, what attitude should I take towards women?
  There is a part in me which prompts me to go to X. This
  --
  is the best means of overcoming an attraction, whether
  small or great.
  --
  In the vital world attraction and repulsion are the right and
  wrong sides of the same thing and always indicate an attachment. One must persistently turn away one's thought from its
  object.

0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  Exposition of the stanzas describing the method followed by the soul in its journey upon the spiritual road to the attainment of the perfect union of love with God, to the extent that is possible in this life. Likewise are described the properties belonging to the soul that has attained to the said perfection, according as they are contained in the same stanzas.
  PROLOGUE
  --
  IN this first stanza the soul relates the way and manner which it followed in going forth, as to its affection, from itself and from all things, and in dying to them all and to itself, by means of true mortification, in order to attain to living the sweet and delectable life of love with God; and it says that this going forth from itself and from all things was a 'dark night,' by which, as will be explained hereafter, is here understood purgative contemplation, which causes passively in the soul the negation of itself and of all things referred to above.
  2. And this going forth it says here that it was able to accomplish in the strength and ardour which love for its Spouse gave to it for that purpose in the dark contemplation aforementioned. Herein it extols the great happiness which it found in journeying to God through this night with such signal success that none of the three enemies, which are world, devil and flesh (who are they that ever impede this road), could hinder it; inasmuch as the aforementioned night of purgative20 contemplation lulled to sleep and mortified, in the house of its sensuality, all the passions and desires with respect to their mischievous desires and motions. The line, then, says:

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Sri Aurobindo's personal attendants.1
  To talk of surrender is easy, very easy indeed. To think of
  --
  experience goes, I do not attach much importance to that belief.
  24 March 1936
  --
  do because they can't be hurt. So I never attach much importance
  to complaints.

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  There are many ways to attain self-realisation, and each one
  must choose the way that comes to him most naturally.
  --
  listen to music with an intense and concentrated attention, to
  the point of stopping all other noise in the head and obtaining
  --
  them, it is enough to read with attention and concentration and
  an attitude of inner good-will, with a desire to receive and live
  what is taught.
  --
  being can take the attitude of the witness who observes without
  reacting or participating, then one can notice the effect that the

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  With what attitude should I read Sri Aurobindo's
  books when they are difficult and when I don't understand? Savitri, The Life Divine, for example.
  --
  You must read with much attention and concentration, not
  novels or dramas, but books that make you think. You must
  --
  reach, in an attempt to portray this or that visitor who has come
  to us. But most often, the picture we succeed in making of our
  --
  one another: some want the spiritual life, others are attached to
  the things of this world. To make all these parts agree and to

01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Apart from the well-recognised fact that only in distress does the normal man think of God and non-worldly things, the real m atter, however, is that the inner life is a thing apart and follows its own line of movement, does not depend upon, is not subservient to, the kind of outer life that one may happen to live under. The Bible says indeed, "Blessed are the poor, blessed are they that mourn"... But the Upanishad declares, on the other hand, that even as one lies happily on a royal couch, bathes and anoints himself with all the perfumes of the world, has attendants all around and always to serve him, even so, one can be full of the divine consciousness from the crown of the head to the tip of his toe-nail. In fact, a poor or a prosperous life is in no direct or even indirect ratio to a spiritual life. All the miseries and immediate needs of a physical life do not and cannot detain or delay one from following the path of the ideal; nor can all your riches be a burden to your soul and overwhelm it, if it chooses to walk onit can not only walk, but soar and fly with all that knapsack on its back.
   If one were to be busy about reforming the world and when that was done then alone to turn to other-worldly things, in that case, one would never take the turn, for the world will never be reformed totally or even considerably in that way. It is not that reformers have for the first time appeared on the earth in the present age. Men have attempted social, political, economic and moral reforms from times immemorial. But that has not barred the spiritual attempt or minimised its importance. To say that because an ideal is apparently too high or too great for the present age, it must be kept in cold storage is to set a premium on the present nature of humanity arid eternise it: that would bind the world to its old moorings and never give it the opportunity to be free and go out into the high seas of larger and greater realisations.
   The ideal or perhaps one should say the policy of Real-politick is the thing needed in this world. To achieve something actually in the physical and material field, even a lesser something, is worth much more than speculating on high flaunting chimeras and indulging in day-dreams. Yes, but what is this something that has to be achieved in the material world? It is always an ideal. Even procuring food for each and every person, clothing and housing all is not less an ideal for all its concern about actuality. Only there are ideals and ideals; some are nearer to the earth, some seem to be in the background. But the mystery is that it is not always the ideal nearest to the earth which is the easiest to achieve or the first thing to be done first. Do we not see before our very eye show some very simple innocent social and economic changes are difficult to carry outthey bring in their train quite disproportionately gestures and movements of violence and revolution? That is because we seek to cure the symptoms and not touch the root of the disease. For even the most innocent-looking social, economic or political abuse has at its base far-reaching attitudes and life-urgeseven a spiritual outlook that have to be sought out and tackled first, if the attempt at reform is to be permanently and wholly successful. Even in mundane m atters we do not dig deep enough, or rise high enough.
   Indeed, looking from a standpoint that views the working of the forces that act and achieve and not the external facts and events and arrangements aloneone finds that things that are achieved on the material plane are first developed and matured and made ready behind the veil and at a given moment burst out and manifest themselves often unexpectedly and suddenly like a chick out of the shell or the young butterfly out of the cocoon. The Gita points to that truth of Nature when it says: "These beings have already been killed by Me." It is not that a long or strenuous physical planning and preparation alone or in the largest measure brings about a physical realisation. The deeper we go within, the farther we are away from the surface, the nearer we come to the roots and sources of things even most superficial. The spiritual view sees and declares that it is the Brahmic consciousness that holds, inspires, builds up M atter, the physical body and form of Brahman.
   The highest ideal, the very highest which God and Nature and Man have in view, is not and cannot be kept in cold storage: it is being worked out even here and now, and it has to be worked out here and now. The ideal of the Life Divine embodies a central truth of existence, and however difficult or chimerical it may appear to be to the normal mind, it is the preoccupation of the inner being of manall other ways or attempts of curing human ills are faint echoes, masks, diversions of this secret urge at the source and heart of things. That ideal is a norm and a force that is ever dynamic and has become doubly so since it has entered the earth atmosphere and the waking human consciousness and is labouring there. It is always safer and wiser to recognise that fact, to help in the realisation of that truth and be profited by it.
   ***

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The New Man will be Master and not slave. He will be master, first, of himself and then of the world. Man as he actually is, is but a slave. He has no personal voice or choice; the determining soul, the Ishwara, in him is sleep-bound and hushed. He is a mere plaything in the hands of nature and circumstances. Therefore it is that Science has become his supreme Dharmashastra; for science seeks to teach us the moods of Nature and the methods of propitiating her. Our actual ideal of man is that of the cleverest slave. But the New Man will have found himself and by and according to his inner will, mould and create his world. He will not be in awe of Nature and in an attitude of perpetual apprehension and hesitation, but will ground himself on a secret harmony and union that will declare him as the lord. We will recognise the New Man by his very gait and manner, by a certain kingly ease and dominion in every shade of his expression.
   Not that this sovereign power will have anything to do with aggression or over-bearingness. It will not be a power that feels itself only by creating an eternal opponentErbfeindby coming in constant clash with a rival that seeks to gain victory by subjugating. It will not be Nietzschean "will to power," which is, at best, a supreme Asuric power. It will rather be a Divine Power, for the strength it will exert and the victory it will achieve will not come from the egoit is the ego which requires an object outside and against to feel and affirm itself but it will come from a higher personal self which is one with the cosmic soul and therefore with other personal souls. The Asura, in spite of, or rather, because of his aggressive vehemence betrays a lack of the sovereign power that is calm and at ease and self-sufficient. The Devic power does not assert hut simply accomplishes; the forces of the world act not as its opponent but as its instrument. Thus the New Man shall affirm his individual sovereignty and do so to perfection by expressing through it his unity with the cosmic powers, with the infinite godhead. And by being Swarat, Self-Master, he will become Samrat, world-master.
  --
   The New Humanity will be something in the mould that we give to the gods. It will supply the link that we see missing between gods and men; it will be the race of embodied gods. Man will attain that thing which has been his first desire and earliest dream, for which he coveted the gods Immortality, amritatwam. The mortalities that cut and divide, limit and bind man make him the sorrowful being he is. These are due to his ignorance and weakness and egoism. These are due to his soul itself. It is the soul that requires change, a new birth, as Christ demanded. Ours is a little soul that has severed itself from the larger and mightier self that it is. And therefore does it die every moment and even while living is afraid to live and so lives poorly and miserably. But the age is now upon us when the god-like soul anointed with its immortal royalties is ready to emerge and claim our salutation.
   The breath and the surge of the new creation cannot be mistaken. The question that confronts us today is no longer whether the New Man, the Super-humanity, will come or if at all, when; but the question we have to answer is who among us are ready to be its receptacle, its instrument and embodiment.

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   This has been the highest consummation, the supreme goal which the purest spiritual experience and the deepest aspiration of the human consciousness generally sought to attain. But in this view, the world or creation or Nature came in the end to be looked upon as fundamentally a product of Ignorance: ignorance and suffering and incapacity and death were declared to be the very hallmark of things terrestrial. The Light that dwells above and beyond can be made to shed for a while some kind of lustre upon the mortal darkness but never altogether to remove or change itto live in the full light, to be in and of the Light means to pass beyond. Not that there have not been other strands and types of spiritual experiences and aspirations, but the one we are considering has always struck the major chord and dominated and drowned all the rest.
   But the initial illusory consciousness of the Overmind need not at all lead to the static Brahmic consciousness or Sunyam alone. As a m atter of fact, there is in this particular processes of consciousness a hiatus between the two, between Maya and Brahman, as though one has to leap from the one into the other somehow. This hiatus is filled up in Sri Aurobindo's Yoga by the principle of Supermind, not synthetic-analytic2 in knowledge like Overmind and the highest mental intelligence, but inescapably unitarian even in the utmost diversity. Supermind is the Truth-consciousness at once static and dynamic, self-existent and creative: in Supermind the Brahmic consciousness Sachchidanandais ever self-aware and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the Many still remain one, being and knowing themselves to be but various self-expressions of the One; it develops the spiritual archetypes, the divine names and forms of all individualisations of an evolving existence.
  --
   An organ in the human being has been especially developed to become the effective instrument of this accelerated Yogic process the self-consciousness which I referred to as being the distinctive characteristic of man is a function of this organ. It is his soul, his psychic being; originally it is the spark of the Divine Consciousness which came down and became involved in M atter and has been endeavouring ever since to release itself through the upward march of evolution. It is this which presses on continually as the stimulus to the evolutionary movement; and in man it has attained sufficient growth and power and has come so far to the front from behind the veil that it can now lead and mould his external consciousness. It is also the channel through which the Divine Consciousness can flow down into the inferior levels of human nature. It is the being no bigger than the thumb ever seated within the heart, spoken of in the Upanishads. It is likewise the basis of true individuality and personal identity. It is again the reflection or expression in evolutionary Nature of one's essential selfjivtman that is above, an eternal portion of the Divine, one with the Divine and yet not dissolved and lost in it. The psychic being is thus on the one hand in direct contact with the Divine and the higher consciousness, and on the other it is the secret upholder and controller' (bhart, antarymin) of the inferior consciousness, the hidden nucleus round which the body and the life and the mind of the individual are built up and organised.
   The first decisive step in Yoga is taken when one becomes conscious of the psychic being, or, looked at from the other side, when the psychic being comes forward and takes possession of the external being, begins to initiate and influence the movements of the mind and life and body and gradually free them from the ordinary round of ignorant nature. The awakening of the psychic being means, as I have said, not only a deepening and heightening of the consciousness and its release from the obscurity and limitation of the inferior Prakriti, confined to the lower threefold status, into what is behind and beyond; it means also a return of the deeper and higher consciousness upon the lower hemisphere and a consequent purification and illumination and regeneration of the l atter. Finally, when the psychic being is in full self-possession and power, it can be the vehicle of the direct supramental consciousness which will then be able to act freely and absolutely for the entire transformation of the external nature, its transfiguration into a perfect body of the Truth-consciousness in a word, its divinisation.
  --
   Now, with regard to the time that the present stage of evolution is likely to take for its fulfilment, one can presume that since or if the specific urge and stress has manifested and come up to the front, this very fact would show that the problem has become a problem of actuality, and even that it can be dealt with as if it had to be solved now or never. We have said that in man, with man's self-consciousness or the consciousness of the psychic being as the instrument, evolution has attained the capacity of a swift and concentrated process, which is the process of Yoga; the process will become swifter and more concentrated, the more that instrument grows and gathers power and is infused with the divine afflatus. In fact, evolution has been such a process of gradual acceleration in tempo from the very beginning. The earliest stage, for example, the stage of dead M atter, of the play of the mere chemical forces was a very, very long one; it took millions and millions of years to come to the point when the manifestation of life became possible. But the period of elementary life, as manifested in the plant world that followed, although it too lasted a good many millions of years, was much briefer than the preceding periodit ended with the advent of the first animal form. The age of animal life, again, has been very much shorter than that of the plant life before man came upon earth. And man is already more than a million or two years oldit is fully time that a higher order of being should be created out of him.
   The Dhammapada, I. 1

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   What is the world that Sri Aurobindo sees and creates? Poetry is after all passion. By passion I do not mean the fury of emotion nor the fume of sentimentalism, but what lies behind at their source, what lends them the force they have the sense of the "grandly real," the vivid and pulsating truth. What then is the thing that Sri Aurobindo has visualised, has endowed with a throbbing life and made a poignant reality? Victor Hugo said: attachez Dieu au gibet, vous avez la croixTie God to the gibbet, you have the cross. Even so, infuse passion into a thing most prosaic, you create sublime poetry out of it. What is the dead m atter that has found life and glows and vibrates in Sri Aurobindo's passion? It is something which appears to many poetically intractable, not amenable to aesthetic treatment, not usually, that is to say, nor in the supreme manner. Sri Aurobindo has thrown such a material into his poetic fervour and created a sheer beauty, a stupendous reality out of it. Herein lies the greatness of his achievement. Philosophy, however divine, and in spite of Milton, has been regarded by poets as "harsh and crabbed" and as such unfit for poetic delineation. Not a few poets indeed foundered upon this rock. A poet in his own way is a philosopher, but a philosopher chanting out his philosophy in sheer poetry has been one of the rarest spectacles.1 I can think of only one instance just now where a philosopher has almost succeeded being a great poet I am referring to Lucretius and his De Rerum Natura. Neither Shakespeare nor Homer had anything like philosophy in their poetic creation. And in spite of some inclination to philosophy and philosophical ideas Virgil and Milton were not philosophers either. Dante sought perhaps consciously and deliberately to philosophise in his Paradiso I Did he? The less Dante then is he. For it is his Inferno, where he is a passionate visionary, and not his Paradiso (where he has put in more thought-power) that marks the nee plus ultra of his poetic achievement.
   And yet what can be more poetic in essence than philosophy, if by philosophy we mean, as it should mean, spiritual truth and spiritual realisation? What else can give the full breath, the integral force to poetic inspiration if it is not the problem of existence itself, of God, Soul and Immortality, things that touch, that are at the very root of life and reality? What can most concern man, what can strike the deepest fount in him, unless it is the mystery of his own being, the why and the whither of it all? But mankind has been taught and trained to live merely or mostly on earth, and poetry has been treated as the expression of human joys and sorrows the tears in mortal things of which Virgil spoke. The savour of earth, the thrill of the flesh has been too sweet for us and we have forgotten other sweetnesses. It is always the human element that we seek in poetry, but we fail to recognise that what we obtain in this way is humanity in its lower degrees, its surface formulations, at its minimum magnitude.
  --
   The heart and its urges, the vital and its surges, the physical impulsesit is these of which the poets sang in their infinite variations. But the mind proper, that is to say, the higher reflective ideative mind, was not given the right of citizenship in the domain of poetry. I am not forgetting the so-called Metaphysicals. The element of metaphysics among the Metaphysicals has already been called into question. There is here, no doubt, some theology, a good dose of mental cleverness or conceit, but a modern intellectual or rather rational intelligence is something other, something more than that. Even the metaphysics that was commandeered here had more or less a decorative value, it could not be taken into the pith and substance of poetic truth and beauty. It was a decoration, but not unoften a drag. I referred to the Upanishads, but these strike quite a different, almost an opposite line in this connection. They are in a sense truly metaphysical: they bypass the mind and the mental powers, get hold of a higher mode of consciousness, make a direct contact with truth and beauty and reality. It was Buddha's credit to have forged this missing link in man's spiritual consciousness, to have brought into play the power of the rational intellect and used it in support of the spiritual experience. That is not to say that he was the very first person, the originator who initiated the movement; but at least this seems to be true that in him and his au thentic followers the movement came to the forefront of human consciousness and attained the proportions of a major member of man's psychological constitution. We may remember here that Socrates, who started a similar movement of rationalisation in his own way in Europe, was almost a contemporary of the Buddha.
   Poetry as an expression of thought-power, poetry weighted with intelligence and rationalised knowledge that seems to me to be the end and drive, the secret sense of all the mystery of modern technique. The combination is risky, but not impossible. In the spiritual domain the Gita achieved this miracle to a considerable degree. Still, the power of intelligence and reason shown by Vyasa is of a special order: it is a sublimated function of the faculty, something aloof and other-worldly"introvert", a modern mind would term it that is to say, something a priori, standing in its own au thenticity and self-sufficiency. A modern intelligence would be more scientific, let us use the word, more m atter-of-fact and sense-based: the mental light should not be confined in its ivory tower, however high that may be, but brought down and placed at the service of our perception and appreciation and explanation of things human and terrestrial; made immanent in the mundane and the ephemeral, as they are commonly called. This is not an impossibility. Sri Aurobindo seems to have done the thing. In him we find the three terms of human consciousness arriving at an absolute fusion and his poetry is a wonderful example of that fusion. The three terms are the spiritual, the intellectual or philosophical and the physical or sensational. The intellectual, or more generally, the mental, is the intermediary, the Paraclete, as he himself will call it later on in a poem9 magnificently exemplifying the point we are trying to make out the agent who negotiates, bridges and harmonises the two other firmaments usually supposed to be antagonistic and incompatible.

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  In her attracting advent's luminous wake,
  The white-fire dragon-bird of endless bliss

01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  You must go inside yourself and enter into a complete dedication to the spiritual life. All clinging to mental preferences must fall away from you, all insistence on vital aims and interests and attachments must be put away, all egoistic clinging to family, friends, country must disappear if you want to succeed in Yoga. Whatever has to come as outgoing energy or action, must proceed from the Truth once discovered and not from the lower mental or vital motives, from the Divine Will and not from personal choice or the preferences of the ego.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   It is not merely by addressing the beloved as your goddess that you can attain this mysticism; the Elizabethan did that in merry abundance,ad nauseam.A finer temper, a more delicate touch, a more subtle sensitiveness and a kind of artistic wizardry are necessary to tune the body into a rhythm of the spirit. The other line of mysticism is common enough, viz., to express the spirit in terms and rhythms of the flesh. Tagore did that liberally, the Vaishnava poets did nothing but that, the Song of Solomon is an exquisite example of that procedure. There is here, however, a difference in degrees which is an interesting feature worth noting. Thus in Tagore the reference to the spirit is evident, that is the major or central chord; the earthly and the sensuous are meant as the name and form, as the body to render concrete, living and vibrant, near and intimate what otherwise would perhaps be vague and abstract, afar, aloof. But this mundane or human appearance has a value in so far as it is a support, a pointer or symbol of the spiritual import. And the mysticism lies precisely in the play of the two, a hide-and-seek between them. On the other hand, as I said, the greater portion of Vaishnava poetry, like a precious and beautiful casket, no doubt, hides the spiritual import: not the pure significance but the sign and symbol are luxuriously elaborated, they are placed in the foreground in all magnificence: as if it was their very purpose to conceal the real meaning. When the Vaishnava poet says,
   O love, what more shall I, shall Radha speak,
  --
   Among the ancients, strictly speaking, the later classical Lucretius was a remarkable phenomenon. By nature he was a poet, but his mental interest lay in metaphysical speculation, in philosophy, and unpoetical business. He turned away from arms and heroes, wrath and love and, like Seneca and Aurelius, gave himself up to moralising and philosophising, delving 'into the mystery, the why and the how and the whither of it all. He chose a dangerous subject for his poetic inspiration and yet it cannot be said that his attempt was a failure. Lucretius was not a religious or spiritual poet; he was rather Marxian,atheistic, materialistic. The dialectical materialism of today could find in him a lot of nourishment and support. But whatever the content, the manner has made a whole difference. There was an idealism, a clarity of vision and an intensity of perception, which however scientific apparently, gave his creation a note, an accent, an atmosphere high, tense, aloof, ascetic, at times bordering on the supra-sensual. It was a high light, a force of consciousness that at its highest pitch had the ring and vibration of something almost spiritual. For the basic principle of Lucretius' inspiration is a large thought-force, a tense perception, a taut nervous reactionit is not, of course, the identity in being with the inner realities which is the hallmark of a spiritual consciousness, yet it is something on the way towards that.
   There have been other philosophical poets, a good number of them since thennot merely rationally philosophical, as was the vogue in the eighteenth century, but metaphysically philosophical, that is to say, inquiring not merely into the phenomenal but also into the labyrinths of the noumenal, investigating not only what meets the senses, but also things that are behind or beyond. Amidst the earlier efflorescence of this movement the most outstanding philosopher poet is of course Dante, the Dante of Paradiso, a philosopher in the mediaeval manner and to the extent a lesser poet, according to some. Goe the is another, almost in the grand modern manner. Wordsworth is full of metaphysics from the crown of his head to the tip of his toe although his poetry, perhaps the major portion of it, had to undergo some kind of martyrdom because of it. And Shelley, the supremely lyric singer, has had a very rich undertone of thought-content genuinely metaphysical. And Browning and Arnold and Hardyindeed, if we come to the more moderns, we have to cite the whole host of them, none can be excepted.
  --
   This is what I was trying to make out as the distinguishing trait of the real spiritual consciousness that seems to be developing in the poetic creation of tomorrow, e.g., it has the same rationality, clarity, concreteness of perception as the scientific spirit has in its own domain and still it is rounded off with a halo of magic and miracle. That is the nature of the logic of the infinite proper to the spiritual consciousness. We can have a Science of the Spirit as well as a Science of M atter. This is the Thought element or what corresponds to it, of which I was speaking, the philosophical factor, that which gives form to the formless or definition to that which is vague, a nearness and familiarity to that which is far and alien. The fullness of the spiritual consciousness means such a thing, the presentation of a divine name and form. And this distinguishes it from the mystic consciousness which is not the supreme solar consciousness but the nearest approach to it. Or, perhaps, the mystic dwells in the domain of the Divine, he may even be suffused with a sense of unity but would not like to acquire the Divine's nature and function. Normally and generally he embodies all the aspiration and yearning moved by intimations and suggestions belonging to the human mentality, the divine urge retaining still the human flavour. We can say also, using a Vedantic terminology, that the mystic consciousness gives us the tatastha lakshana, the nearest approximative attribute of the attri buteless; or otherwise, it is the hiranyagarbha consciousness which englobes the multiple play, the coruscated possibilities of the Reality: while the spiritual proper may be considered as prajghana, the solid mass, the essential lineaments of revelatory knowledge, the typal "wave-particles" of the Reality. In the former there is a play of imagination, even of fancy, a decorative aesthesis, while in the l atter it is vision pure and simple. If the spiritual poetry is solar in its nature, we can say, by extending the analogy, that mystic poetry is characteristically lunarMoon representing the delight and the magic that Mind and mental imagination, suffused, no doubt, with a light or a reflection of some light from beyond, is capable of (the Upanishad speaks of the Moon being born of the Mind).
   To sum up and recapitulate. The evolution of the poetic expression in man has ever been an attempt at a return and a progressive approach to the spiritual source of poetic inspiration, which was also the original, though somewhat veiled, source from the very beginning. The movement has followed devious waysstrongly negative at timeseven like man's life and consciousness in general of which it is an organic member; but the ultimate end and drift seems to have been always that ideal and principle even when fallen on evil days and evil tongues. The poet's ideal in the dawn of the world was, as the Vedic Rishi sang, to raise things of beauty in heaven by his poetic power,kavi kavitv divi rpam sajat. Even a Satanic poet, the inaugurator, in a way, of modernism and modernistic consciousness, Charles Baudelaire, thus admonishes his spirit:
   "Flyaway, far from these morbid miasmas, go and purify yourself in the higher air and drink, like a pure and divine liquor, the clear fire that fills the limpid spaces."18
  --
   Poetry, actually however, has been, by and large, a profane and mundane affair: for it expresses the normal man's perceptions and feelings and experiences, human loves and hates and desires and ambitions. True. And yet there has also always been an attempt, a tendency to deal with them in such a way as can bring calm and puritykatharsisnot trouble and confusion. That has been the purpose of all Art from the ancient days. Besides, there has been a growth and development in the historic process of this katharsis. As by the sublimation of his bodily and vital instincts and impulses., man is gradually growing into the mental, moral and finally spiritual consciousness, even so the artistic expression of his creative activity has followed a similar line of transformation. The first and original transformation happened with religious poetry. The religious, one may say, is the profane inside out; that is to say, the religious man has almost the same tone and temper, the same urges and passions, only turned Godward. Religious poetry too marks a new turn and development of human speech, in taking the name of God human tongue acquires a new plasticity and flavour that transform or give a new modulation even to things profane and mundane it speaks of. Religious means at bottom the colouring of mental and moral idealism. A parallel process of katharsis is found in another class of poetic creation, viz., the allegory. Allegory or parable is the stage when the higher and inner realities are expressed wholly in the modes and manner, in the form and character of the normal and external, when moral, religious or spiritual truths are expressed in the terms and figures of the profane life. The higher or the inner ideal is like a loose clothing upon the ordinary consciousness, it does not fit closely or fuse. In the religious, however, the first step is taken for a mingling and fusion. The mystic is the beginning of a real fusion and a considerable ascension of the lower into the higher. The philosopher poet follows another line for the same katharsisinstead of uplifting emotions and sensibility, he proceeds by thought-power, by the ideas and principles that lie behind all movements and give a p attern to all things existing. The mystic can be of either type, the religious mystic or the philosopher mystic, although often the two are welded together and cannot be very well separated. Let us illustrate a little:
   The spacious firmament on high,

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The fact is that Reason is a lower manifestation of knowledge, it is an attempt to express on the mental level a power that exceeds it. It is the section of a vast and unitarian Consciousness-Power; the section may be necessary under certain conditions and circumstances, but unless it is viewed in its relation to the ensemble, unless it gives up its exclusive absolutism, it will be perforce arbitrary and misleading. It would still remain helpful and useful, but its help and use would be always limited in scope and temporary in effectivity.
   ***

01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   European science is conquering Nature in a way. It has attained to a certain kind and measure, in some fields a great measure, of control and conquest; but however great or striking it may be in its own province, it does not touch man in his more intimate reality and does not bring about any true change in his destiny or his being. For the most vital part of nature is the region of the life-forces, the powers of disease and age and death, of strife and greed and lustall the instincts of the brute in man, all the dark aboriginal forces, the forces of ignorance that form the very groundwork of man's nature and his society. And then, as we rise next to the world of the mind, we find a twilight region where falsehood masquerades as truth, where prejudices move as realities, where notions rule as ideals.
   This is the present nature of man, with its threefold nexus of mind and life and body, that stands there to be fought and conquered. This is the inferior nature, of which the ancients spoke, that holds man down inexorably to a lower dharma, imperfect mode of life the life that is and has been the human order till today. No amount of ceaseless action, however selflessly done, can move this wheel of Nature even by a hair's breadth away from the path that it has carved out from of old. Human nature and human society have been built up and are run by the forces of this inferior nature, and whatever shuffling and reshuffling we may make in its apparent factors and elements, the general scheme and fundamental form of life will never change. To displace earth (and to conquer nature means nothing less than that) and give it another orbit, one must find a fulcrum outside earth.
  --
   And, properly speaking, it is not at all a school, least of all a mere school of thought, that is growing round Sri Aurobindo. It is rather the nucleus of a new life that is to come. Quite naturally it has almost insignificant proportions at present to the outward eye, for the work is still of the nature of experiment and trial in very restricted limits, something in the nature of what is done in a laboratory when a new power has been discovered, but has still to be perfectly formulated in its process. And it is quite a mistake to suppose that there is a vigorous propaganda carried on in its behalf or that there is a large demand for recruits. Only the few, who possess the call within and are impelled by the spirit of the future, have a chance of serving this high attempt and great realisation and standing among its first instruments and pioneer workers.
   ***

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  A magical accord quickened and attuned
  To ethereal symphonies the old earthy strings;

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  In the Yoga practised here the aim is to rise to a higher consciousness and to live out of the higher consciousness alone, not with the ordinary motives. This means a change of life as well as a change of consciousness. But all are not so circumstanced that they can cut loose from the ordinary life; they accept it therefore as a field of experience and self-training in the earlier stages of the sadhana. But they must take care to look at it as a field of experience only and to get free from the ordinary desires, attachments and ideas which usually go with it; otherwise it becomes a drag and hindrance on their sadhana. When one is not compelled by circumstances there is no necessity to continue the ordinary life.
  It is not helpful to abandon the ordinary life before the being is ready for the full spiritual life. To do so means to precipitate a struggle between the different elements and exasperate it to a point of intensity which the nature is not ready to bear. The vital elements in you have partly to be met by the discipline and experience of life, while keeping the spiritual aim in view and trying to govern life by it progressively in the spirit of Karmayoga.
  --
  Morality is a part of the ordinary life; it is an attempt to govern the outward conduct by certain mental rules or to form the character by these rules in the image of a certain mental ideal. The spiritual life goes beyond the mind; it enters into the deeper consciousness of the Spirit and acts out of the truth of the Spirit.
  The principle of life which I seek to establish is spiritual.

01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Him is not the proper attitude; but if it were absolutely forbidden to seek Him for these things, most people in the world would not turn towards Him at all. I suppose therefore it is allowed so that they may make a beginning - if they have faith, they may get what they ask for and think it a good thing to go on and then one day they may suddenly stumble upon the idea that this is after all not quite the one thing to do and that there are better ways and a better spirit in which one can approach the
  Divine. If they do not get what they want and still come to the
  --
  That involves something which throws all your reasoning out of gear. For these are aspects of the Divine Nature, powers of it, states of his being, - but the Divine Himself is something absolute, someone self-existent, not limited by his aspects, - wonderful and ineffable, not existing by them, but they existing because of him. It follows that if he attracts by his aspects, all the more he can attract by his very absolute selfness which is sweeter, mightier, profounder than any aspect. His peace, rapture, light, freedom, beauty are marvellous and ineffable, because he is himself magically, mysteriously, transcendently marvellous and ineffable. He can then be sought after for his wonderful and ineffable self and not only for the sake of one aspect or another of him. The only thing needed for that is, first, to arrive at a point when the psychic being feels this pull of the Divine in himself and, secondly, to arrive at the point when the mind, vital and each thing else begins to feel too that that was what it was wanting and the surface hunt after Ananda or what else was only an excuse for drawing the nature towards that supreme magnet.
  Your argument that because we know the union with the
  --
  That means what? That men, country, Truth and other things besides can be loved for their own sake and not for anything else, not for any circumstance or attendant quality or resulting enjoyment, but for something absolute that is either in them or behind their appearance and circumstance. The Divine is more than a man or woman, a stretch of land or a creed, opinion, discovery or principle. He is the Person beyond all persons, the
  Home and Country of all souls, the Truth of which truths are only imperfect figures. And can He then not be loved and sought for his own sake, as and more than these have been by men even in their lesser selves and nature?

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   All movementswhe ther of thought or of life, whether in the individual or in the massproceed from a fundamental intuition which lies in the background as the logical presupposition, the psychological motive and the spiritual force. A certain attitude of the soul, a certain angle of vision is what is posited first; all other thingsall thoughts and feelings and activities are but necessary attempts to express, to demonstrate, to realise on the conscious and dynamic levels, in the outer world, the truth which has thus already been seized in some secret core of our being. The intuition may not, of course, be present to the conscious mind, it may not be ostensibly sought for, one may even deny the existence of such a preconceived notion and proceed to establish truth on a tabula rasa; none the less it is this hidden bias that judges, this secret consciousness that formulates, this unknown power that fashions.
   Now, what is the intuition that lies behind the movements of the new age? What is the intimate realisation, the underlying view-point which is guiding and modelling all our efforts and achievementsour science and art, our poetry and philosophy, our religion and society? For, there is such a common and fundamental note which is being voiced forth by the human spirit through all the multitude of its present-day activities.
  --
   All this may be good and necessary, but there is the danger of leaving altogether out of account the one thing needful. We must then pause and turn back, look behind the apparent impulsion that effectuates to the Will that drives, behind the ideas and ideals of the mind to the soul that informs and inspires; we must carry ourselves up the stream and concentrate upon the original source, the creative intuition that lies hidden somewhere. And then only all the new stirrings that we feel in our heartour urges and ideals and visions will attain an effective clarity, an unshaken purpose and an inevitable achievement.
   That is to say, the change has been in the soul of man himself, the being has veered round and taken a new orientation. It is this which one must envisage, recognise and consciously possess, in order that one may best fulfil the call of the age. But what we are doing instead is to observe the mere external signs and symbols and symptoms, to fix upon the distant quiverings, the echoes on the outermost rim, which are not always faithful representations, but very often distorted images of the truth and life at the centre and source and matrix. We must know that if there has been going on a redistribution and new-marshalling of forces, it is because the fiat has come from the Etat Major.
  --
   However, we are concerned more with the immediate past, the mentality that laid its supreme stress upon the human rationality. What that epoch did not understand was that Reason could be overstepped, that there was something higher, something greater than Reason; Reason being the sovereign faculty, it was thought there could be nothing beyond, unless it were draison. The human attribute par excellence is Reason. Exactly so. But the fact is that man is not bound by his humanity and that reason can be transformed and sublimated into other more powerful faculties.
   Now, the question is, what is the insufficiency of Reason? How does it limit man? And what is the Superman into which man is asked or is being impelled to grow?
  --
   This then is the mantra of the new ageLife with Intuition as its guide and not Reason and mechanical efficiency, not Man but Superman. The right mantra has been found, the principle itself is irreproachable. But the interpretation, the application, does not seem to have been always happy. For, Nietzsche's conception of the Superman is full of obvious lacunae. If we have so long been adoring the intellectual man, Nietzsche asks us, on the other hand, to deify the vital man. According to him the superman is he who has (1) the supreme sense of the ego, (2) the sovereign will to power and (3) who lives dangerously. All this means an Asura, that is to say, one who has, it may be, dominion over his animal and vital impulsions in order, of course, that he may best gratify them but who has not purified them. Purification does not necessarily mean, annihilation but it does mean sublimation and transformation. So if you have to transcend man, you have to transcend egoism also. For a conscious egoism is the very characteristic of man and by increasing your sense of egoism you do not supersede man but simply aggrandise your humanity, fashion it on a larger, a titanic scale. And then the will to power is not the only will that requires fulfilment, there is also the will to knowledge and the will to love. In man these three fundamental constitutive elements coexist, although they do it, more often than not, at the expense of each other and in a state of continual disharmony. The superman, if he is to be the man "who has surmounted himself", must embody a poise of being in which all the three find a fusion and harmonya perfect synthesis. Again, to live dangerously may be heroic, but it is not divine. To live dangerously means to have eternal opponents, that is to say, to live ever on the same level with the forces you want to dominate. To have the sense that one has to fight and control means that one is not as yet the sovereign lord, for one has to strive and strain and attain. The supreme lord is he who is perfectly equanimous with himself and with the world. He has not to b atter things into a shape in order to create. He creates means, he manifests. He wills and he achieves"God said 'let there be light' and there was light."
   As a m atter of fact, the superman is not, as Nietzsche thinks him to be, the highest embodiment of the biological force of Nature, not even as modified and refined by the aesthetic and aristocratic virtues of which the higher reaches of humanity seem capable. For that is after all humanity only accentuated in certain other fundamentally human modes of existence. It does not carry far enough the process of surmounting. In reality it is not a surmounting but a new channelling. Instead of the ethical and intellectual man, we get the vital and aesthetic man. It may be a change but not a transfiguration.
   And the faculty of Intuition said to be the characteristic of the New Man does not mean all that it should, if we confine ourselves to Bergson's definition of it. Bergson says that Intuition is a sort of sympathy, a community of feeling or sensibility with the urge of the life-reality. The difference between the sympathy of Instinct and the sympathy of Intuition being that while the former is an unconscious or semi-conscious power, the l atter is illumined and self-conscious. Now this view emphasises only the feeling-tone of Intuition, the vital sensibility that attends the direct communion with the life movement. But Intuition is not only purified feeling and sensibility, it is also purified vision and knowledge. It unites us not only with the movement of life, but also opens out to our sight the Truths, the fundamental realities behind that movement. Bergson does not, of course, point to any existence behind the continuous flux of life-power the elan vital. He seems to deny any static truth or truths to be seen and seized in any scheme of knowledge. To him the dynamic flow the Heraclitian panta reei is the ultimate reality. It is precisely to this view of things that Bergson owes his conception of Intuition. Since existence is a continuum of Mind-Energy, the only way to know it is to be in harmony or unison with it, to move along its current. The conception of knowledge as a fixing and delimiting of things is necessarily an anomaly in this scheme. But the question is, is m atter the only static and separative reality? Is the flux of vital Mind-Energy the ultimate truth?
   M atter forms the lowest level of reality. Above it is the elan vital. Above the elan vital there is yet the domain of the Spirit. And the Spirit is a static substance and at the same a dynamic creative power. It is Being (Sat) that realises or expresses itself through certain typal nuclei or nodi of consciousness (chit) in a continuous becoming, in a flow of creative activity (ananda). The dynamism of the vital energy is only a refraction or precipitation of the dynamism of the spirit; and so also static m atter is only the substance of the spirit concretised and solidified. It is in an uplift both of m atter and vital force to their prototypesswarupa and swabhavain the Spirit that lies the real transformation and transfiguration of the humanity of man.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Artists themselves, almost invariably, speak of their inspiration: they look upon themselves more or less as mere instruments of something or some Power that is beyond them, beyond their normal consciousness attached to the brain-mind, that controls them and which they cannot control. This perception has been given shape in myths and legends. Goddess Saraswati or the Muses are, however, for them not a mere metaphor but concrete realities. To what extent a poet may feel himself to be a mere passive, almost inanimate, instrumentnothing more than a mirror or a sensitive photographic plateis illustrated in the famous case of Coleridge. His Kubla Khan, as is well known, he heard in sleep and it was a long poem very distinctly recited to him, but when he woke up and wanted to write it down he could remember only the opening lines, the rest having gone completely out of his memory; in other words, the poem was ready-composed somewhere else, but the transmitting or recording instrument was faulty and failed him. Indeed, it is a common experience to hear in sleep verses or musical tunes and what seem then to be very beautiful things, but which leave no trace on the brain and are not recalled in memory.
   Still, it must be noted that Coleridge is a rare example, for the recording apparatus is not usually so faithful but puts up its own formations that disturb and alter the perfection of the original. The passivity or neutrality of the intermediary is relative, and there are infinite grades of it. Even when the larger waves that play in it in the normal waking state are quieted down, smaller ripples of unconscious or half-conscious habitual formations are thrown up and they are sufficient to cause the sc attering and dispersal of the pure light from above.
   The absolute passivity is attainable, perhaps, only by the Yogi. And in this sense the supreme poet is a Yogi, for in his consciousness the higher, deeper, subtler or other modes of experiences pass through and are recorded with the minimum aberration or diffraction.
   But the Yogi is a wholly conscious being; a perfect Yogi is he who possesses a conscious and willed control over his instruments, he silences them, as and when he likes, and makes them convey and express with as little deviation as possible truths and realities from the Beyond. Now the question is, is it possible for the poet also to do something like that, to consciously create and not to be a mere unconscious or helpless channel? Conscious artistry, as we have said, means to be conscious on two levels of consciousness at the same time, to be at home in both equally and simultaneously. The general experience, however, is that of "one at a time": if the artist dwells more in the one, the other retires into the background to the same measure. If he is in the over-consciousness, he is only half-conscious in his brain consciousness, or even not conscious at allhe does not know how he has created, the sources or process of his creative activity, he is quite oblivious of them" gone through them all as if per saltum. Such seems to have been the case with the primitives, as they are called, the elemental poetsShakespeare and Homer and Valmiki. In some others, who come very near to them in poetic genius, yet not quite on a par, the instrumental intelligence is strong and active, it helps in its own way but in helping circumscribes and limits the original impulsion. The art here becomes consciously artistic, but loses something of the initial freshness and spontaneity: it gains in correctness, polish and elegance and has now a style in lieu of Nature's own naturalness. I am thinking of Virgil and Milton and Kalidasa. Dante's place is perhaps somewhere in between. Lower in the rung where the mental medium occupies a still more preponderant place we have intellectual poetry, poetry of the later classical age whose representatives are Pope and Dryden. We can go farther down and land in the domain of versificationalthough here, too, there can be a good amount of beauty in shape of ingenuity, cleverness and conceit: Voltaire and Delille are of this order in French poetry.
  --
   The consciously purposive activity of the poetic consciousness in fact, of all artistic consciousness has shown itself with a clear and unambiguous emphasis in two directions. First of all with regard to the subject-m atter: the old-world poets took things as they were, as they were obvious to the eye, things of human nature and things of physical Nature, and without questioning dealt with them in the beauty of their normal form and function. The modern mentality has turned away from the normal and the obvious: it does not accept and admit the "given" as the final and definitive norm of things. It wishes to discover and establish other norms, it strives to bring about changes in the nature and condition of things, envisage the shape of things to come, work for a brave new world. The poet of today, in spite of all his effort to remain a pure poet, in spite of Housman's advocacy of nonsense and not-sense being the essence of true Art, is almost invariably at heart an incorrigible prophet. In revolt against the old and established order of truths and customs, against all that is normally considered as beautiful,ideals and emotions and activities of man or aspects and scenes and movements of Natureagainst God or spiritual life, the modern poet turns deliberately to the ugly and the macabre, the meaningless, the insignificant and the triflingtins and teas, bone and dust and dustbin, hammer and sicklehe is still a prophet, a violent one, an iconoclast, but one who has his own icon, a terribly jealous being, that seeks to pull down the past, erase it, to break and b atter and knead the elements in order to fashion out of them something conforming to his heart's desire. There is also the class who have the vision and found the truth and its solace, who are prophets, angelic and divine, messengers and harbingers of a new beauty that is to dawn upon earth. And yet there are others in whom the two strains mingle or approach in a strange way. All this means that the artist is far from being a mere receiver, a mechanical executor, a passive unconscious instrument, but that he is supremely' conscious and master of his faculties and implements. This fact is doubly reinforced when we find how much he is preoccupied with the technical aspect of his craft. The richness and variety of p atterns that can be given to the poetic form know no bounds today. A few major rhythms were sufficient for the ancients to give full expression to their poetic inflatus. For they cared more for some major virtues, the basic and fundamental qualitiessuch as truth, sublimity, nobility, forcefulness, purity, simplicity, clarity, straightforwardness; they were more preoccupied with what they had to say and they wanted, no doubt, to say it beautifully and powerfully; but the modus operandi was not such a passion or obsession with them, it had not attained that almost absolute value for itself which modern craftsmanship gives it. As technology in practical life has become a thing of overwhelming importance to man today, become, in the Shakespearean phrase, his "be-all and end-all", even so the same spirit has invaded and pervaded his aesthetics too. The subtleties, variations and refinements, the revolutions, reversals and inventions which the modern poet has ushered and takes delight in, for their own sake, I repeat, for their intrinsic interest, not for the sake of the subject which they have to embody and clothe, have never been dream by Aristotle, the supreme legislator among the ancients, nor by Horace, the almost incomparable craftsman among the ancients in the domain of poetry. Man has become, to be sure, a self-conscious creator to the pith of his bone.
   Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only we have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive concentration of the self-consciousness, nor, of course, in a falling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to render adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-powerful subconscient. Many of our poets and artists have been influenced by this power, some even sought to enter into that region and become its denizens. But artistic inspiration is an emanation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  And, ever postponed, compels attempt and hope,
  Yet seems too great for mortal hope to dare.

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Communism is the synthesis of collectivism and individualism. The past ages of society were characterised more or less by a severe collectivism. In ancient Greece, more so in Sparta and in Rome, the individual had, properly speaking, no separate existence of his own; he was merged in the State or Nation. The individual was considered only as a limb of the collective being, had to live and labour for the common weal. The value attached to each person was strictly in reference to the output that the group to which he belonged received from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and repressed, was given a very secondary place of merit. The summum bonum of the individual was to sacrifice at the altar of the res publica, the bonum publicum. In India, the position and function of the State or Nation was taken up by the society. Here too social institutions were so constituted and men were so bred and brought up that individuality had neither the occasion nor the incentive to express itself, it was a thing that remained, in the Kalidasian phrase, an object for the ear onlysrutau sthita. Those who sought at all an individual aim and purpose, as perhaps the Sannyasins, were put outside the gate of law and society. Within the society, in actual life and action, it was a sin and a crime or at least a gross imperfection to have any self-regarding motive or impulse; personal preference was the last thing to be considered, virtue consisted precisely in sacrificing one's own taste and inclination for the sake of that which the society exacts and sanctions.
   Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. The individual has his own law and urge of being and his own secret godhead. The collective godhead derides the individual godhead at its peril. The first movement of the reaction, however, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. The individual is sacred and inviolable, cost what it may. It does not m atter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is nothing but the b attle ground for competing individualities the strongest survive and the weakest go to the wall. Association and co-operation are instruments that the individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, however, if we probe sufficiently deep into the m atter we find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and within humanity itself group fights against group and in the last analysis, within the group, the individual fights against the individual. This is the ultimate Law-the Dharma of creation.
  --
   Communism takes man not as ego or the vital creature; it turns him upside downurdhomulo' vaksakhah and establishes him upon his soul, his inner godhead. Thus established the individual soul finds and fulfils the divine law that by increasing itself it increases others and by increasing others it increases itself and thus by increasing one another they attain the supreme good. Unless man goes beyond himself and reaches this self, this godhead above, he will not find any real poise, will always swing between individualism and collectivism, he will remain always boundbound either in his freedom or in his bondage.
   A commune is a group of individuals having a common self and a common life-intuition. A common self presupposes the realisation by each individual of his deepest being the self which is at once distinct from and instinct with other selves; a common life-intuition presupposes the awakening of each individual to his inmost creative urge, which, pure and true and vast as it is, fulfils itself in and through other creative urges.
  --
   If society, that is to say, community, be the fieldkshetra for the individual to live, move and have its being, then we must begin at the very outset with the community itself, at least, with a nucleus that will go to form such a thing. The fear that the untimely grouping together of immature souls may crush out individuality and dig its own grave has, no doubt, sufficient justification behind it to deter one from the attempt; but neither can we be certain that souls nursed and nourished in solitary cells, absolutely apart from any mellowing and broadening influence of the outside world will ever reach to that stage of perfect maturity when they will suddenly and spontaneously break open their cells and recognise in one another the communal brother-self.
   As a m atter of fact, the individual is not and cannot be such an isolated thing as our egoistic sense would like to have it. The sharp angularities of the individual are being, at every moment, chastened by the very primary conditions of life; and to fail to recognise this is the blindest form of ignorance. It is no easy task to draw exactly the line of distinction between our individual being and our social or communal being. In actual life they are so blended together that in trying to extricate them from each other, we but tear and lacerate them both. The highest wisdom is to take the two together as they are, and by a gradual purifying processboth internal and external, internal in thought and knowledge and will, external in life and actionrestore them to their respective truth and lawSatyam and Ritam.
   The individual who leads a severely individual life from the very beginning, whose outlook of the world has been fashioned by that conception, can hardly, if at all, enter at the end the communal life. He must perforce be either a vagabond or a recluse: But the recluse is not an integral man, nor the vagabond an ideal personality. The individual need not be too chaste and shy to associate with others and to give and take as freely and fully as he can. Individuality is not necessarily curtailed or mutilated in this process, but there is this other greater possibility of its getting enlarged and enhanced. Rather it is when you shut yourself up in your own self, that you stick to only one line of your personality, to a single phase of your self and thus limit and diminish yourself; the breadth and height and depth of your self, the cubic completeness of your personality you can attain only through a multiple and variegated stress by which you come in contact with the world and things.
   So first the individual and then the commune is not the natural nor the ideal principle. On the other hand, first the commune and then the individual would appear to be an equally defective principle. For first a commune means an organisation, its laws and rules and regulations, its injunctions and prohibitions; all which signifies or comes to signify that every individual is not free to enter its fold and that whoever enters must know how to dovetail himself therein and thus crush down the very life-power whose enhancement and efflorescence is sought. First a commune means necessarily a creed, a dogma, a set form of being and living indelibly marked out from beforehand. The individual has there no choice of finding and developing the particular creed or dogma or mode of being and living, from out of his own self, along his particular line of natural growth; all that is imposed upon him and he has to accept and make it his own by trial and effort and self-torture. Even if the commune be a contractual association, the members having joined together in a common cause to a common end, by voluntarily sacrificing a portion of their personal choice and freedom, even then it is not the ideal thing; the collective soul will be diminished in exact proportion as each individual soul has had to be diminished, be that voluntary or otherwise. That commune is plenary and entire which ensures plenitude and entirety to each of its individuals.

01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Such is Vivekananda, the embodiment of Fearlessnessabh, the Upanishadic word, the mantra, he was so fond of. The life and vision of Vivekananda can be indeed summed up in the mighty phrase of the Upanishads, nyam tm balahnena labhya. 'This soul no weakling can attain.' Strength! More strength! Strength evermore! One remembers the motto of Danton, the famous leader in the French Revolution:De l'audance, encore de l'audace, toujours de l'audace!
   The gospel of strength that Vivekananda spread was very characteristic of the man. For it is not mere physical or nervous bravery, although that too is indispensable, and it is something more than moral courage. In the speeches referred to, the subject-m atter (as well as the manner to a large extent) is philosophical, metaphysical, even abstract in outlook and treatment: they are not a call to arms, like the French National Anthem, for example; they are not merely an ethical exhortation, a moral lesson either. They speak of the inner spirit, the divine in man, the supreme realities that lie beyond. And yet the words are permeated through and through with a vibration life-giving and heroic-not so much in the explicit and apparent meaning as in the style and manner and atmosphere: it is catching, even or precisely when he refers, for example, to these passages in the Vedas and the Upanishads, magnificent in their poetic beauty, sublime in their spiritual truth,nec plus ultra, one can say, in the grand style supreme:
  --
   The consciousness that breathed out these mighty words, these heavenly sounds was in itself mighty and heavenly and it is that that touches you, penetrates you, vibrates in you a kindred chord, "awakening in you someone dead" till thenmrtam kcana bodhayant. More than the m atter, the thing that was said, was the personality, the being who embodied the truth expressed, the living consciousness behind the words and the speech that set fire to your soul. Indeed it was the soul that Vivekananda could awaken and stir in you. Any orator, any speaker with some kind of belief, even if it is for the moment, in what he says, by the sheer force of assertion, can convince your mind and draw your acquiescence and adhesion. A leader of men, self-confident and bold and fiery, can carry you off your feet and make you do brave things. But that is a lower degree of character and nature, ephemeral and superficial, that is touched in you thereby. The spiritual leader, the Guide, goes straight to the spirit in youit is the call of the deep unto the deep. That was what Vivekananda meant when he said that Brahman is asleep in you, awaken it, you are the Brahman, awaken it, you are free and almighty. It is the spirit consciousness Sachchidananda that is the real man in you and that is supremely mighty and invincible and free absolutely. The courage and fearlessness that Vivekananda gave you was the natural attribute of the lordship of your spiritual reality. Vivekananda spoke and roused the Atman in man.
   Vivekananda spoke to the Atman in man, he spoke to the Atman of the world, and he spoke specially to the Atman of India. India had a large place in Vivekananda's consciousness: for the future of humanity and the world is wedded to India's future. India has a great mission, it has a spiritual, rather the spiritual work to do. Here is India's work as Vivekananda conceived it in a nutshell:
  --
   "Man is higher than all animals, than all angels: none is greater than man. Even the Devas will have to come down again and attain to salvation though a human body. Man alone attains to perfection, not even the Devas." Indeed, men are gods upon earth, come down here below to perfect themselves and perfect the worldonly, they have to be conscious of themselves. They do not know what they are, they have to be actually and sovereignly what they are really and potentially. This then is the life-work of everyone:
   "First, let us be Gods, and then help others to be Gods.

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   He goes farther and adopting a positive attitude says:
   "We know truth not by reason alone, but by the heart also: it is in the l atter way that we know the first principles, and in vain does reasoning, that has no part in it, attempt to combat them... The heart feels... and the reason demon strates afterwards... Principles are felt, propositions are deduced. . . . "5
   About doubt, Pascal says that the perfect doubter, the Pyrrhonian as he is called, is a fiction. Pascal asks:
  --
   One is not sure if such reasoning is convincing to the intellect; but perhaps it is a necessary stage in conversion. At least we can conclude that Pascal had to pass through such a stage; and it indicates the difficulty his brain had to undergo, the tension or even the torture he made it pass through. It is true, from Reason Pascal went over to Faith, even while giving Reason its due. Still it seems the two were not perfectly synthetised or fused in him. There was a gap between that was not thoroughly bridged. Pascal did not possess the higher, intuitive, luminous mind that mediates successfully between the physical discursive ratiocinative brain-mind and the vision of faith: it is because deep in his consciousness there lay this chasm. Indeed,Pascal's abyss (l' abme de Pascal) is a well-known legend. Pascal, it appears, used to have very often the vision of an abyss about to open before him and he shuddered at the prospect of falling into it. It seems to us to be an experience of the Infinity the Infinity to which he was so much attracted and of which he wrote so beautifully (L'infiniment grand et l'infiniment petit)but into which he could not evidently jump overboard unreservedly. This produced a dichotomy, a lack of integration of personality, Jung would say. Pascal's brain was cold, firm, almost rigid; his heart was volcanic, the faith he had was a fire: it lacked something of the pure light and burned with a lurid glare.
   And the reason is his metaphysics. It is the Jansenist conception of God and human nature that inspired and coloured all his experience and consciousness. According to it, as according to the Calvinist conception, man is a corrupt being, corroded to the core, original sin has branded his very soul. Only Grace saves him and releases him. The order of sin and the order of Grace are distinct and disparate worlds and yet they complement each other and need each other. Greatness and misery are intertwined, united, unified with each other in him. Here is an echo of the Manichean position which also involves an abyss. But even then God's grace is not a free agent, as Jesuits declare; there is a predestination that guides and controls it. This was one of the main subjects he treated in his famous open letters (Les Provinciales) that brought him renown almost overnight. Eternal hell is a possible prospect that faces the Jansenist. That was why a Night always over-shadowed the Day in Pascal's soul.

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The French Revolution wanted to remould human society and its ideal was liberty, equality and fraternity. It pulled down the old machinery and set up a new one in its stead. And the result? "Liberty, Equality, Fraternity" remained always in effect a cry in the wilderness. Another wave of idealism is now running over the earth and the Bolshevists are its most fiercely practical exponents. Instead of dealing merely with the political machinery, the Socialistic Revolution tries to break and remake, above all, the social machinery. But judged from the results as yet attained and the tendencies at work, few are the reasons to hope but many to fear the worst. Even education does not seem to promise us anything better. Which nation was better educatedin the sense we understood and still commonly understand the wordthan Germany?
   And yet we have no hesitation today to call them Huns and Barbarians. That education is not giving us the right thing is proved further by the fact that we are constantly changing our programmes and curriculums, everyday remodelling old institutions and founding new ones. Even a revolution in the educational system will not bring about the desired millennium, so long as we lay so much stress upon the system and not upon man himself. And finally, look to all the religions of the worldwe have enough of creeds and dogmas, of sermons and mantras, of churches and templesand yet human life and society do not seem to be any the more worthy for it.
  --
   The Divine Nature only can permanently reform the vital nature that is ours. Neither laws and institutions, which are the results of that vital nature, nor ideas and ideals which are often a mere revolt from and more often an auxiliary to it, can comm and the power to regenerate society. If it is thought improbable for any group of men to attain to that God Nature, then there is hardly any hope for mankind. But improbable or probable, that is the only way which man has to try and test, and there is none other.
   ***

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   There are three lines, as the Psycho-analysts point out along which this control or censuring of the primary instincts acts. First, there is the line of Defence Reaction. That is to say, the mind automatically takes up an attitude directly contrary to the impulse, tries to shut it out and deny altogether its existence and the measure of the insistence of the impulse is also the measure of the vehemence of the denial. It is the case of the lady protesting too much. So it happens that where subconsciously there is a strong current of a particular impulse, consciously the mind is obliged to take up a counteracting opposite impulse. Thus in presence of a strong sexual craving the mind as if to guard and save itself engenders by a reflex movement an ascetic and puritanic mood. Similarly a strong unthinking physical attraction translates itself on the conscious plane as an equally strong repulsion.
   Secondly, there is the line of Substitution. Here the mind does not stand in an antagonistic and protestant mood to combat and repress the impulse, but seeks to divert it into other channels, use it to other purposes which do not demand equal sacrifice, may even, on the other hand, be considered by the conscious mind as worthy of human pursuit. Thus the energy that normally would seek sexual gratification might find its outlet in the cultivation of art and literature. It is a common thing in novels to find the heroine disappointed in love taking finally to works of charity and beneficence and thus forgetting her disappointment. Another variety of this is what is known as "drowning one's sorrow in drinking."
   Thirdly, there is the line of Sublimationit is when the natural impulse is neither repressed nor diverted but lifted up into a higher modality. The thing is given a new sense and a new value which serve to remove the stigma usually attached to it and thus allow its free indulgence. Instances of carnal love sublimated into spiritual union, of passion transmuted into devotion (Bhakti) are common enough to illustrate the point.
   The human mind naturally, without any effort on its part, takes to one or more of these devices to control and conceal the aboriginal impulses. But this spontaneous process can be organised and consciously regulated and made to serve better the purpose and urge of Nature. And this is the beginning of yoga the conscious fulfilment of Nature. The Psycho-analysts have given us the first and elementary stage of this process of yoga. It is, we may say, the fourth line of control. With this man enters a new level of being, develops a new mode of life. It is when the automatism of Nature is replaced by the power of Conscious Control. Man is not here, a blind instrument of forces, his activities (both indulging and controlling) are not guided according to an ignorant submission to the laws of almost subconscious impulsions. Conscious control means that the mind does not fight shy of or seek to elude the aboriginal insistences, but allows them to come up freely, meets them squarely, recognises them and establishes an easy mastery over them.
  --
   Yet even here the process of control and transformation does not end. And we now come to the Fifth Line, the real and intimate path of yoga. Conscious control gives us a natural mastery over the instinctive impulses which are relieved of their dark tamas and attain a purified rhythm. We do not seek to hide or repress or combat them, but surpass them and play with them as the artist does with his material. Something of this katharsis, this aestheticism of the primitive impulses was achieved by the ancient Greeks. Even then the primitive impulses remain primitive all the same; they fulfil, no doubt, a real and healthy function in the scheme of life, but still in their fundamental nature they continue the animal in man. And even when Conscious Control means the utter elimination and annihilation of the primal instinctswhich, however, does not seem to be a probable eventualityeven then, we say, the basic problem remains unsolved; for the urge of nature towards the release and a transformation of the instincts does not find satisfaction, the question is merely put aside.
   Yoga, then, comes at this stage and offers the solution in its power of what we may call Transubstantiation. That is to say, here the mere form is not changed, nor the functions restrained, regulated and purified, but the very substance of the instincts is transmuted. The power of conscious control is a power of the human will, i.e. of an individual personal will and therefore necessarily limited both in intent and extent. It is a power complementary to the power of Nature, it may guide and fashion the l atter according to a new p attern, but cannot change the basic substance, the stuff of Nature. To that end yoga seeks a power that transcends the human will, brings into play the supernal puissance of a Divine Will.
  --
   Thus then we may distinguish three types of control on three levels. First, the natural control, secondly the conscious, i.e. to say the mental the ethical and religious control, and thirdly the spiritual or divine control. Now the spirit is the ultimate truth and reality, behind the forces that act in the mind and in the body, so that the natural control and the ethical control are mere attempts to establish and realise the spiritual control. The animal impulses feel the hidden stress of the divine urges that are their real essence and thus there rises first an unconscious conflict in the natural life and then a conscious conflict in the higher ethical life. But when both of these are transcended and the conflict is carried on to a still higher level, then do we find their real significance and arrive at the consummation to which they move. Yoga is the ultimate transvaluation of physical (and of moral) values, it is the trans-substantiation of life-power into its spiritual substance.
   ***

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Here is the Augustinian mantra taken as the motto of The Scale of Perfection: We ascend the ascending grades in our heart and we sing the song of ascension1. The journey's end is heavenly Jerusalem, the House of the Lord. The steps of this inner ascension are easily visible, not surely to the outer eye of the sense-burdened man, but to the "ghostly seeing" of the aspirant which is hazy in the beginning but slowly clears as he advances. The first step is the withdrawal from the outer senses and looking and seeing within. "Turn home again in thyself, and hold thee within and beg no more without." The immediate result is a darkness and a restless darknessit is a painful night. The outer objects of attraction and interest have been discarded, but the inner attachments and passions surge there still. If, however, one continues and persists, refuses to be drawn out, the turmoil settles down and the darkness begins to thin and wear away. One must not lose heart, one must have patience and perseverance. So when the outward world is no more-there and its call also no longer awakes any echo in us, then comes the stage of "restful darkness" or "light-some darkness". But it is still the dark Night of the soul. The outer light is gone and the inner light is not yet visible: the night, the desert, the great Nought, stretches between these two lights. But the true seeker goes through and comes out of the tunnel. And there is happiness at the end. "The seeking is travaillous, but the finding is blissful." When one steps out of the Night, enters into the deepest layer of the being, one stands face to face to one's soul, the very image of God, the perfect God-man, the Christ within. That is the third degree of our inner ascension, the entry into the deepest, purest and happiest statein which one becomes what he truly is; one finds the Christ there and dwells in love and union with him. But there is still a further step to take, and that is real ascension. For till now it has been a going within, from the outward to the inner and the inmost; now one has to go upward, transcend. Within the body, in life, however deep you may go, even if you find your soul and your union with Jesus whose tabernacle is your soul, still there is bound to remain a shadow of the sinful prison-house; the perfect bliss and purity without any earthly taint, the completeness and the crowning of the purgation and transfiguration can come only when you go beyond, leaving altogether the earthly form and worldly vesture and soar into Heaven itself and be in the company of the Trinity. "Into myself, and after... above myself by overpassing only into Him." At the same time it is pointed out, this mediaeval mystic has the common sense to see that the going in and going above of which one speaks must not be understood in a literal way, it is a figure of speech. The movement of the mystic is psychological"ghostly", it is saidnot physical or carnal.
   This spiritual march or progress can also be described as a growing into the likeness of the Lord. His true self, his own image is implanted within us; he is there in the profoundest depth of our being as Jesus, our beloved and our soul rests in him in utmost bliss. We are aware neither of Jesus nor of his spouse, our soul, because of the obsession of the flesh, the turmoil raised by the senses, the blindness of pride and egoism. All that constitutes the first or old Adam, the image of Nought, the body of death which means at bottom the "false misruled love in to thyself." This self-love is the mother of sin, is sin itself. What it has to be replaced by is charity that is the true meaning of Christian charity, forgetfulness of self. "What is sin but a wanting and a forbearing of God." And the whole task, the discipline consists in "the shaping of Christ in you, the casting of sin through Christ." Who then is Christ, what is he? This knowledge you get as you advance from your sense-bound perception towards the inner and inmost seeing. As your outer nature gets purified, you approach gradually your soul, the scales fall off from your eyes too and you have the knowledge and "ghostly vision." Here too there are three degrees; first, you start with faith the senses can do nothing better than have faith; next, you rise to imagination which gives a sort of indirect touch or inkling of the truth; finally, you have the "understanding", the direct vision. "If he first trow it, he shall afterwards through grace feel it, and finally understand it."
  --
   The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary attendants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very opposite of what is termed the "sunlit path" in spiritual ascension. Christian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of the sunlit path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are rendered powerless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
   If you are told you are still full of sins and you are not worthy to follow the path, that you must go and work out your sins first, here is your answer: "Go shrive thee better: trow not this saying, for it is false, for thou art shriven. Trust securely that thou art on the way, and thee needeth no ransacking of shrift for that that is passed, hold forth thy way and think on Jerusalem." That is to say, do not be too busy with the difficulties of the moment, but look ahead, as far as possible, fix your attention upon the goal, the intermediate steps will become easy. Jerusalem is another name of the Love of Jesus or the Bliss in Heaven. Grow in this love, your sins will fade away of themselves. "Though thou be thrust in an house with thy body, nevertheless in thine heart, where the stead of love is, thou shouldst be able to have part of that love... " What exquisite utterance, what a deep truth!
   Indeed, there are one or two points, notes for the guidance of the aspirant, which I would like to mention here for their striking appositeness and simple "soothfastness." First of all with regard to the restless enthusiasm and eagerness of a novice, here is the advice given: "The fervour is so mickle in outward showing, is not only for mickleness of love that they have; but it is for littleness and weakness of their souls, that they may not bear a little touching of God.. afterward when love hath boiled out all the uncleanliness, then is the love clear and standeth still, and then is both the body and the soul mickle more in peace, and yet hath the self soul mickle more love than it had before, though it shew less outward." And again: "without any fervour outward shewed, and the less it thinketh that it loveth or seeth God, the nearer it nigheth" ('it' naturally refers to the soul). The statement is beautifully self-luminous, no explanation is required. Another hurdle that an aspirant has to face often in the passage through the Dark Night is that you are left all alone, that you are deserted by your God, that the Grace no longer favours you. Here is however the truth of the m atter; "when I fall down to my frailty, then Grace withdraweth: for my falling is cause there-of, and not his fleeing." In fact, the Grace never withdraws, it is we who withdraw and think otherwise. One more difficulty that troubles the beginner especially is with regard to the false light. The being of darkness comes in the form of the angel of light, imitates the tone of the still small voice; how to recognise, how to distinguish the two? The false light, the "feigned sun" is always found "atwixt two black rainy clouds" : they are "highing" of oneself and "lowing" of others. When you feel fl attered and elated, beware it is the siren voice tempting you. The true light brings you soothing peace and meekness: the other light brings always a trail of darknessf you are soothfast and sincere you will discover it if not near you, somewhere at a distance lurking.

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   This then, it seems to us, is the immediate problem that Nature has set before herself. She is now at the parting of the ways. She has done with man as an essentially human being, she has brought out the fundamental possibilities of humanity and perfected it, so far as perfection may be attained within the cadre by which she chose to limit herself; she is now looking forward to another kind of experiment the evolving of another life, another being out of her entrails, that will be greater than the humanity we know today, that will be superior even to the supreme that has yet been actualised.
   Nature has marched from the unconscious to the sub-conscious, from the sub-conscious to the conscious and from the conscious to the self-conscious; she has to rise yet again from the self-conscious to the super-conscious. The mineral gave place to the plant, the plant gave place to the animal and the animal gave place to man; let man give place to and bring out the divine.

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We welcome voices that speak of this ancient tradition, this occult Knowledge of a high Future. Recently we have come across one aspirant in the line, and being a contemporary, his views and reviews in the m atter will be all the more interesting to us.2 He is Gustave Thibon, a Frenchman-not a priest or even a religious man in the orthodox sense in any way, but a country farmer, a wholly self-educated laque. Of late he has attracted a good deal of attention from intellectuals as well as religious people, especially the Catholics, because of his remarkable conceptions which are so often unorthodox and yet so often ringing true with an old-world au thenticity.
   Touching the very core of the malady of our age he says that our modern enlightenment seeks to cancel altogether the higher values and install instead the lower alone as true. Thus, for example, Marx and Freud, its twin arch priests, are brothers. Both declare that it is the lower, the under layer alone that m atters: to one "the masses", to the other "the instincts". Their wild imperative roars: "Sweep away this pseudo-higher; let the instincts rule, let the pro-letariat dictate!" But more characteristic, Monsieur Thibon has made another discovery which gives the whole value and speciality to his outlook. He says the moderns stress the lower, no doubt; but the old world stressed only the higher and neglected the lower. Therefore the revolt and wrath of the lower, the rage of Revanche in the heart of the dispossessed in the modern world. Enlightenment meant till now the cultivation and embellishment of the Mind, the conscious Mind, the rational and nobler faculties, the height and the depth: and mankind meant the princes and the great ones. In the individual, in the scheme of his culture and education, the senses were neglected, left to go their own way as they pleased; and in the collective field, the toiling masses in the same way lived and moved as best as they could under the economics of laissez-faire. So Monsieur Thibon concludes: "Salvation has never come from below. To look for it from above only is equally vain. No doubt salvation must come from the higher, but on condition that the higher completely adopts and protects the lower." Here is a vision luminous and revealing, full of great import, if we follow the right track, prophetic of man's true destiny. It is through this infiltration of the higher into the lower and the integration of the lower into the higher that mankind will reach the goal of its evolution, both individually and collectively.
  --
   Viewed in this light, Blake's memorable mantra attains a deeper and more momentous significance. For it is not merely Earth the senses and life and M atter that are to be uplifted and affianced to Heaven, but all that remains hidden within the bowels of the Earth, the subterranean regions of man's consciousness, the slimy viscous undergrowths, the darkest horrors and monstrosities that man and nature hide in their subconscient and inconscient dungeons of material existence, all these have to be laid bare to the solar gaze of Heaven, burnt or transmuted as demanded by the law of that Supreme Will. That is the Hell that has to be recognised, not rejected and thrown away, but taken up purified and transubstantiated into the body of Heaven itself. The hand of the Highest Heaven must extend and touch the Lowest of the lowest elements, transmute it and set it in its rightful place of honour. A mortal body reconstituted into an immemorial fossil, a lump of coal revivified into a flashing carat of diamond-that shows something of the process underlying the nuptials of which we are speaking.
   The Life Divine

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  it to be the right attitude. And we are self-centred. How
  can we get out of this trap? In any case, the dose You
  --
  I would like you to look attentively into yourself and try to
  explain to me what exactly it is that you enjoy in detective
  --
  When one has the true attitude, everything can be an opportunity
  to learn.
  --
  is an absolutely indispensable attitude if one wants to advance
  on the spiritual path. As a m atter of fact, it is the first step
  --
  How frivolous and superficial people must be to attach importance to such things!! Even so, if you wore those clothes in
  your capacity as a captain, you did wrong, for the captains
  --
  comes to the same thing - I am speaking of the inner attitude,
  of the excessive importance one gives to food, and of greediness.
  --
  means of attaining liberation, that is to say, union with the Truth.
  29 September 1963
  --
  What is an obstacle to the spiritual life is to attach importance to
  material comfort and to take one's desires for needs - in other
  --
  perfect sincerity. One must be very attentive, always on guard,
  watch all one's emotional movements and vital reactions, never
  --
  be to use your mutual attachment to unite your efforts in a
  common and combined aspiration to attain the Divine, and in
  perfect sincerity to let each bring to the other, as far as possible,
  what the other needs to attain that goal.
  10 June 1964
  --
  love is in the soul (all the rest is vital attraction or mental and
  physical attachment, nothing else) and the soul (the psychic being) knows instinctively what the other needs to receive and is
  always ready to give it to him.
  --
  regularly and very attentively. To develop and master your vital,
  carefully observe your movements and reactions with a will to
  --
  Apart from that, one must act for the best and not attach
  too much importance to it.
  --
  and attachments: to cut them off all at one stroke, even
  at the risk of breaking down, or to advance slowly and
  --
  that is free of all desire and attachment because it is under the
  influence of the divine Light and Force. It is a long and exacting
  --
  - so numerous and so frequent! - when you are attached to
  the physical life and you understand and appreciate only that.
  --
  "If there is not a complete surrender, then it is not possible to adopt the baby cat attitude, - it becomes mere tamasic
  passivity calling itself surrender. If a complete surrender is not
  --
  What does this extraordinary Asuric attack on the
  Ashram mean?18 Are we responsible for it because of our
  --
  to the Divine and that as for men what is required is an attitude
  of goodwill, understanding and mutual help.
  --
  by a very attentive and sincere observation (that is to say, free
  from bias and preference) that one gradually learns to discern
  --
  But to attain the supreme goal of yoga, one must abandon all
  ties, whatever they may be. And good habits are also a tie which
  --
  should be the attitude of those affected by these errors?
  Should one keep silent and say, "It is none of my business", or should one try to point out the mistake to them?
  --
  disorder. Vibrations of harmony attract and encourage harmonious events; vibrations of disequilibrium create, as it were, a
  disequilibrium in circumstances (illnesses, accidents, etc.). This
  --
  We are supposed to be attempting something that
  no one has ever tried before. But, Mother, isn't it true
  --
  Look attentively into yourself to find out what for you is the
  most important thing, the thing you feel that you couldn't do
  --
  in order to attain some perfection, to make progress, for all sorts
  of reasons.
  --
  exists - how can one study sincerely, with attention and care,
  without being absolutely convinced that the Divine is there? We
  --
  What is the best attitude on our part?
  The best for each one is to progress as sincerely as he can. The

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It is asked of us why do we preach a man and not purely and solely a principle. Our ideal being avowedly the establishment and reign of a new principle of world-order and not gathering recruits for the camp of a sectarian teacher, it seems all the more inconsistent, if not thoroughly ruinous for our cause, that we should lay stress upon a particular individual and incur the danger of overshadowing the universal truths upon which we seek to build human society. Now, it is not that we are unconscious or oblivious of the many evils attendant upon the system of preaching a man the history of the rise and decay of many sects and societies is there to give us sufficient warning; and yet if we cannot entirely give the go-by to personalities and stick to mere and bare principles, it is because we have clear reasons for it, because we are not unconscious or oblivious either of the evils that beset the system of preaching the principle alone.
   Religious bodies that are formed through the bhakti and puja for one man, social reconstructions forced by the will and power of a single individual, have already in the inception this grain of incapacity and disease and death that they are not an integrally self-conscious creation, they are not, as a whole, intelligent and wide awake and therefore constantly responsive to the truths and ideals and realities for which they exist, for which at least, their founder intended them to exist. The light at the apex is the only light and the entire structure is but the shadow of that light; the whole thing has the aspect of a dark mass galvanised into red-hot activity by the passing touch of a dynamo. Immediately however the solitary light fails and the dynamo stops, there is nothing but the original darkness and inertiatoma asit tamasa gudham agre.
  --
   Love and admiration for a mahapurusha is not enough, even faith in his gospel is of little avail, nor can actual participation, consecrated work and labour in his cause save the situation; it is only when the principles, the bare realities for which the mahapurusha stands are in the open forum and men have the full and free opportunity of testing and assimilating them, it is only when individuals thus become living embodiments of those principles and realities that we do create a thing universal and permanent, as universal and permanent as earthly things may be. Principles only can embrace and unify the whole of humanity; a particular personality shall always create division and limitation. By placing the man in front, we erect a wall between the Principle and men at large. It is the principles, on the contrary, that should be given the place of honour: our attempt should be to keep back personalities and make as little use of them as possible. Let the principles work and create in their freedom and power, untrammelled by the limitations of any mere human vessel.
   We are quite familiar with this cry so rampant in our democratic ageprinciples and no personalities! And although we admit the justice of it, yet we cannot ignore the trenchant one-sidedness which it involves. It is perhaps only a reaction, a swing to the opposite extreme of a mentality given too much to personalities, as the case generally has been in the past. It may be necessary, as a corrective, but it belongs only to a temporary stage. Since, however, we are after a universal ideal, we must also have an integral method. We shall have to curb many of our susceptibilities, diminish many of our apprehensions and soberly strike a balance between opposite extremes.
  --
   The world is full of ikons and archons; we cannot escape them, even if we try the world itself being a great ikon and as great an archon. Those who swear by principles, swear always by some personality or other, if not by a living creature then by a lifeless book, if not by Religion then by Science, if not by the East then by the West, if not by Buddha or Christ then by Bentham or Voltaire. Only they do it unwittingly they change one set of personalities for another and believe they have rejected them all. The veils of Maya are a thousand-fold tangle and you think you have entirely escaped her when you have only run away from one fold to fall into another. The wise do not attempt to reject and negate Maya, but consciously accept herfreedom lies in a knowing affirmation. So we too have accepted and affirmed an icon, but we have done it consciously and knowingly; we are not bound by our idol, we see the truth of it, and we serve and utilise it as best as we may.
   ***

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The truth behind a credal religion is the aspiration towards the realization of the Divine, some ultimate reality that gives a permanent meaning and value to the human life, to the existence lodged in this 'sphere of sorrow' here below. Credal paraphernalia were necessary to express or buttress this core of spiritual truth when mankind, in the mass, had not attained a certain level of enlightenment in the mind and a certain degree of development in its life-relations. The modern age is modern precisely because it had attained to a necessary extent this mental enlightenment and this life development. So the scheme or scaffolding that was required in the past is no longer unavoidable and can have either no reality at all or only a modified utility.
   A modern people is a composite entity, especially with regard to its religious affiliation. Not religion, but culture is the basis of modern collective life, national or social. Culture includes in its grain that fineness of temperament which appreciates all truths behind all forms, even when there is a personal allegiance to one particular form.
  --
   If religious toleration were enough, if that made up man's highest and largest achievement, then Nature need not have attempted to go beyond cultural fusion; a liberal culture is the surest basis for a catholic religious spirit. But such a spirit of toleration and catholicity, although it bespeaks a widened consciousness, does not always enshrine a profundity of being. Nobody is more tolerant and catholic than a dilettante, but an ardent spiritual soul is different.
   To be loyal to one's line of self-fulfilment, to follow one's self-law, swadharma, wholly and absolutelywithout this no spiritual life is possible and yet not to come into clash with other lines and loyalties, nay more, to be in positive harmony with them, is a problem which has not been really solved. It was solved, perhaps, in the consciousness of a Ramakrishna, a few individuals here and there, but it has always remained a source of conflict and disharmony in the general mind even in the field of spirituality. The clash of spiritual or religious loyalties has taken such an acute form in India today, they have been carried to the bitter extreme, in order, we venture to say, that the final synthesis might be absolute and irrevocable. This is India's mission to work out, and this is the lesson which she brings to the world.

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   But Right is not the only term on which an ideal or even a decent society can be based. There is another term which can serve equally well, if not better. I am obviously referring to the conception of duty. I tis an old world conception; it isa conception particularly familiar to the East. The Indian term for Right is also the term for dutyadhikara means both. In Europe too, in more recent times, when after the frustration of the dream of a new world envisaged by the French Revolution, man was called upon again to rise and hope, it was Mazzini who brought forward the new or discarded principle as a mantra replacing the other more dangerous one. A hierarchy of duties was given by him as the p attern of a fulfilled ideal life. In India, in our days the distinction between the two attitudes was very strongly insisted upon by the great Vivekananda.
   Vivekananda said that if human society is to be remodelled, one must first of all learn not to think and act in terms of claims and rights but in terms of duties and obligations. Fulfil your duties conscientiously, the rights will take care of themselves; it is such an attitude that can give man the right poise, the right impetus, the right outlook with regard to a collective living. If instead of each one demanding what one considers as one's dues and consequently scrambling and b attling for them, and most often not getting them or getting at a ruinous pricewhat made Arjuna cry, "What shall I do with all this kingdom if in regaining it I lose all my kith and kin dear to me?"if, indeed, instead of claiming one's right, one were content to know one's duty and do it as it should be done, then not only there would be peace and amity upon earth, but also each one far from losing anything would find miraculously all that one most needs and must have,the necessary, the right rights and all.
   It might be objected here however that actually in the history of humanity the conception of Duty has been no less pugnacious than that of Right. In certain ages and among certain peoples, for example, it was considered the imperative duty of the faithful to kill or convert by force or otherwise as many as possible belonging to other faiths: it was the mission of the good shepherd to burn the impious and the heretic. In recent times, it was a sense of high and solemn duty that perpetrated what has been termed "purges"brutalities undertaken, it appears, to purify and preserve the integrity of a particular ideological, social or racial aggregate. But the real name of such a spirit is not duty but fanaticism. And there is a considerable difference between the two. Fanaticism may be defined as duty running away with itself; but what we are concerned with here is not the aberration of duty, but duty proper self-poised.

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A modern Neo-Brahmin, Aldous Huxley, has given a solution of the problem in his now famous Shakespearean apothegm, "Time must have a stop". That is an old-world solution rediscovered by the modern mind in and through the ravages of Time's storm and stress. It means, salvation lies, after all, beyond the flow of Time, one must free oneself from the vicious and unending circle of mortal and mundane life. As the Rajayogi controls and holds his breath, stills all life-movement and realises a dead-stop of consciousness (Samadhi), even so one must control and stop all secular movements in oneself and attain a timeless stillness and vacancy in which alone the true spiritual light and life can descend and manifest. That is the age-long and ancient solution to which the Neo-Brahmin as well the Neo-Christian adheres.
   Eliot seems to demur, however, and does not go to that extreme length. He wishes to go beyond, but to find out the source and matrix of the here below. As I said, he seeks a synthesis and not a mere transcendence: the transcendence is indeed a part of the synthesis, the other part is furnished by an immanence. He does not cut away altogether from Time, but reaches its outermost limit, its rim, its summit, where it stops, not altogether annihilated, but held in suspended animation. That is the "still point" to which he refers in the following lines:
  --
   Now, a modern poet is modern, because he is doubly attracted and attached to things of this world and this mundane life, in spite of all his need and urge to go beyond for the larger truth and the higher reality. Apart from the natural link with which we are born, there is this other fascination which the poor miserable things, all the little superficialities, trivialities especially have for the modern mind in view of their possible sense and significance and right of existence. These too have a magic of their own, not merely a black magic:
   ..... our losses, the torn seine,
  --
   Is most attacked by voices of temptation,16
   Our poet is too self-conscious, he himself feels that he has not the perfect voice. A Homer, even a Milton possesses a unity of tone and a wholeness of perception which are denied to the modern. To the modern, however, the old masters are not subtle enough, broad enough, psychological enough, let us say the word, spiritual enough. And yet the poetic inspiration, more than the religious urge, needs the injunction not to be busy with too many things, but to be centred upon the one thing needful, viz., to create poetically and not to discourse philosophically or preach prophetically. Not that it is impossible for the poet to swallow the philosopher and the prophet, metabolising them into the substance of his bone and marrow, of "the trilling wire in his blood", as Eliot graphically expresses. That perhaps is the consummation towards which poetry is tending. But at present, in Eliot, at least, the strands remain distinct, each with its own temper and rhythm, not fused and moulded into a single streamlined form of beauty. Our poet flies high, very high indeed at times, often or often he flies low, not disdaining the perilous limit of bathos. Perhaps it is all wilful, it is a mannerism which he cherishes. The mannerism may explain his psychology and enshrine his philosophy. But the poet, the magician is to be looked for elsewhere. In the present collection of poems it is the philosophical, exegetical, discursive Eliot who dominates: although the high lights of the subject-m atter may be its justification. Still even if we have here doldrums like

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  nearer, depending on what you believe. The attitude is
  therefore very important, even the outer attitude."
  What is the meaning of "outer aspiration" and
  "outer attitude"? What is the best outer attitude?
  Unless one practises yoga in the physical being (outer being), it
  --
  them or to prevent me from attending to them.
  This "something" is the insincerity of an ignorant self-esteem
  --
  a change of psychological attitude on the part of those
  who own money than any change in the law of property.
  --
  the night of bonds and attachments that have enveloped
  me for the last three weeks, I felt that all these things
  --
  (1) Never forget the goal that one wants to attain.
  (2) Never allow any part of the being or any of its movements to contradict one's aspiration.
  --
  being. And one can hear it only if one is very attentive, because
  it does not make any clamour.
  --
  Is immunity to the attack of adverse forces possible
  without transformation?
  --
  When I try to take this attitude, the food tastes better
  and the atmosphere becomes quieter.
  --
  feel it. But each time that we are attentive and concentrated, we
  become aware of a wonderful transformation in all things.
  --
  Yes, one can put it that way. But above all, it is the attitude
  towards the outward appearance that changes completely.
  --
  In fact, Mother, what is the yogi's attitude towards the
  outward appearance?

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  What should our attitude be towards the captains
  and teachers here?
  An obedient, willing and affectionate attitude. They are your
  elder brothers and sisters who take a lot of trouble to help you.

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  "love": all the desires, attractions, vital exchanges, sexual relations, attachments, even friendships, and many other things
  besides.

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  according to the attitude they take in life:
  ( 1 ) Those who live for themselves. They consider everything

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   I dont know to whom I was mentioning this today (I think it was for a Birthday3 No, I dont know now. It was to someone who told me he was 18 years old. I said that between the ages of 18 and 20, I had attained a constant and conscious union with the Divine Presence and that I had done this ALL ALONE, without ANYONES help, not even books. When a little later I chanced upon Vivekanandas Raja Yoga, it really seemed so wonderful to me that someone could explain something to me! And it helped me realize in only a few months what would have otherwise taken years.
   I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, Read the Gita (this translation of the Gita which really wasnt worth much but it was the only one available at the timein those days I wouldnt have understood anything in other languages; and besides, the English translations were just as bad and well, Sri Aurobindo hadnt done his yet!). He said, Read the Gita knowing that Krishna is the symbol of the immanent God, the God within. That was all. Read it with THAT knowledgewith the knowledge that Krishna represents the immanent God, the God within you. Well, within a month, the whole thing was done!
  --
   For Her, this body is but one instrument among so many others in an eternity of ages to come, and for Her its only importance is that attributed to it by the Earth and mankind the extent to which it can be used as a channel to further Her manifestation. If I find myself surrounded by people who are incapable of receiving Her, then for Her, I am quite useless.
   It is very clear. So it is not I who can make Her stay. And I certainly cannot ask Her to stay for egotistical reasons. Moreover, all these Aspects, all these Personalities manifest constantly but they never manifest for personal reason. Not one of them has ever thought of helping my bodybesides, I dont ask them to because that is not their purpose. But it is more than obvious that if the people around me were receptive, She could permanently manifest since they could receive Herand this would help my body enormously because all these vibrations would run through it. But She never gets even a chance to manifestnot a single one. She only meets people who dont even feel Her when Shes there! They dont even notice Her, theyre not even aware of her presence. So how can She manifest in these conditions? Im not going to ask Her, Please come and change my body. We dont have that kind of relationship! Furthermore, the body itself wouldnt agree. It never thinks of itself, it never pays attention to itself, and besides, it is only through the work that it can be transformed.
   Yes, certainly had there been any receptivity when She came down and had She been able to manifest with the power with which She came But I can tell you one thing: even before Her coming, when, with Sri Aurobindo, I had begun going down (for the Yoga) from the mental plane to the vital plane, when we brought our yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time I didnt seem very old, I looked less than forty, but I was forty anyway), after no more than a month of this yoga, I looked exactly like an 18 year old! And someone who knew me and had stayed with me in Japan5 came here, and when he saw me, he could scarcely believe his eyes! He said, But my god, is it you? I said, Of course!
  --
   Well, I am only telling you all this because I thought someone might ask me about it, but otherwise I dont have that kind of relationship with Her. You see, if you consider this body, this poor body, it is very innocent: it in no way tries to draw attention to itself nor to attract forces nor to do anything at all except its workas best it can. And thats how it stands: its importance is proportionate to its usefulness and to the significance the world attri butes to itsince its action is for the world.
   But in and of itself, it is only one body among countless others. Thats all.

0 1955-04-04, #Agenda Vol 01, #unset, #Zen
   I am not so absurdly pretentious as to blame the divine, nor yourself and I remain quite convinced that all this is my own fault. Undoubtedly I have not known how to surrender totally in some part of myself, or I do not aspire enough or know how to open myself as needed. Also, I should rely entirely upon the divine to take care of my progress and not be concerned about the absence of experiences. I have therefore asked myself why I am so far away from the true attitude, the genuine opening, and I see two main reasons: on the one hand, the difficulties inherent in my own nature, and on the other, the outer conditions of this sadhana. These conditions do not seem to be conducive to helping me overcome the difficulties in my own nature.
   I feel that I am turning in circles and taking one step backward for each one forward. Furthermore, instead of helping me draw nearer to the divine consciousness, my work in the Ashram (the very fact of working for to change work, even if I felt like it, would not change the overall situation), diverts me from this divine consciousness, or at least keeps me in a superficial consciousness from which I am unable to unglue myself as long as I am busy writing letters, doing translations, corrections or classes.1 I know its my own fault, that I should know how to be detached from my work and do it by relying upon a deeper consciousness, but what can be done? Unless I receive the grace, I cannot remember the essential thing as long as the outer part of my being is active.

0 1955-06-09, #Agenda Vol 01, #unset, #Zen
   Mother, I cannot say that it is a nostalgia for the outside world that is drawing me backwards nor some attachment to a personal form of life, nor even some vital desire seeking its own satisfaction. That old world no longer attracts me, and I do not see at all what I would do there. Yet something is standing in my way.
   If only I could see a distinct error blocking my path which I could clearly attack But I feel that I am not responsible, that it is not my personal fault if I remain without aspiration, stagnating. I feel like a b attlefield of contending forces that are beyond me and against which I can do NOTHING. Oh Mother, it is not an excuse for a lack of will, or at least I dont think so I profoundly feel like a helpless toy, totally helpless.
   If the divine force, if your grace, does not intervene to sh atter this obscure resistance that is drawing me downwards in spite of myself, I dont know what will become of me Mother, I am not blackmailing you, I am only expressing my helplessness, my anguish.

0 1956-05-02, #Agenda Vol 01, #unset, #Zen
   Sweet Mother, what should be our attitude towards this New Consciousness?
   That depends upon what you want to do with it.
  --
   But really, this attitude this rather overly commercial attitude, is usually not very profitable. If you have difficulties and you sincerely aspire, it is likely that the difficulties will diminish. Let us hope so.
   (Turning to the disciple) So you may tell them this: be sincere and you will be helped.

0 1956-10-07, #Agenda Vol 01, #unset, #Zen
   It was because I hadnt thought of it. It hadnt even grazed my consciousness. The divine will is not at all like that, it is not a will: it is a VISION, a global vision, that sees and No, it does not guide (to guide suggests something outside, but nothing is outside), a creative vision, as it were; yet even then, the word create does not here have the meaning we generally attribute to it.
   And what is the Ashram? (I dont even mean in terms of the Universeon Earth only.) A speck. And why should this speck receive exceptional treatment? Perhaps if people here had realized the supermind. But are they so exceptional as to expect exceptional treatment?

0 1956-10-08, #Agenda Vol 01, #unset, #Zen
   And the moment I perceived this, I saw that my third attitude in action, which is the will for progress for the whole earth as well as for each particular individual, was not the height of my being.
   ***

0 1956-10-28, #Agenda Vol 01, #unset, #Zen
   One should beware of the charm of memories. What remains of past experiences is the effect they have had in the development of the consciousness. But when one attempts to relive a memory by placing oneself again in similar circumstances, one realizes quite rapidly how devoid they are of their power and charm, because they have lost their usefulness for progress.
   You are now beyond the stage when the virgin forest and the desert can be useful for your growth. They had put you in contact with a life vaster than your own and they widened the limits of your consciousness. But now you need something else.

0 1956-11-22, #Agenda Vol 01, #unset, #Zen
   For weeks on end, I have been spending nearly all my nights b attling with serpents. Last night, I was attacked by three different kinds of serpents, each more venomous and repugnant than the other???
   Signed: Bernard

0 1957-07-03, #Agenda Vol 01, #unset, #Zen
   She clearly remembered where her room was, but each time she set out to go there, either the staircase disappeared or things were so changed that she could no longer find her way! So she went here and there, up and down, searched, went in and out but it was impossible to find the way to her room! Since all of this assumed a physical appearanceas I said, a very familiar and very common appearance, as is always the case in these symbolic visions there was somewhere (how shall I put it?) the hotels administrative office and a woman who seemed to be the manager, who had all the keys and who knew where everyone was staying. So the daughter went to this person and asked her, Could you show me the way to my room?But of course! Easily! Everyone around the manager looked at her as if to say, How can you say that? However, she got up, and with authority asked for a key the key to the daughters roomsaying, I shall take you there. And off she went along all kinds of paths, but all so complicated, so bizarre! The daughter was following along behind her very attentively, you see, so as not to lose sight of her. But just as they should have come to the place where the daughters room was supposed to be, suddenly the manageress (let us call her the manageress), both the manageress and her key vanished! And the sense of this vanishing was so acute that at the same time, everything vanished!
   So to help you understand this enigma, let me tell you that the mother is physical Nature as she is, and the daughter is the new creation. The manageress is the worlds organizing mental consciousness as Nature has developed it thus far, that is, the most advanced organizing sense to have manifested in the present state of material Nature. This is the key to the vision.
  --
   This means that before hoping to realize such a gnostic collectivity, each one must first of all become (or at least start to become) a gnostic being. It is obvious that the individual work must take the lead and the collective work follow; but the fact remains that spontaneously, without any arbitrary intervention of will the individual progress IS restrained or CHECKED, as It were, by the collective state. Between the collectivity and the individual, there exists an interdependence from which one cannot be totally free, even if one tries. And even he who might try, in his yoga, to free himself totally from the human and terrestrial state of consciousness, would be at least subconsciously bound by the state of the whole, which impedes and PULLS BACKWARDS. One can attempt to go much faster, one can attempt to let all the weight of attachments and responsibilities fall off, but in spite of everything, the realization of even the most advanced or the leader in the march of evolution is dependent upon the realization of the whole, dependent upon the state in which the terrestrial collectivity happens to be. And this PULLS backwards to such an extent that sometimes one has to wait centuries for the earth to be ready before being able to realize what is to be realized.
   This is why Sri Aurobindo has also written somewhere else that a double movement is necessary: the effort for individual progress and realization must be combined with the effort of trying to uplift the whole so as to enable it to make a progress indispensable for the greater progress of the individual: a mass progress, if you will, that allows the individual to take a further step forward.

0 1957-10-18, #Agenda Vol 01, #unset, #Zen
   I am well aware that a supple attitude is recommended in the Yoga, yet for the time being, it seems to me that one well-defined method would help me hold on1this practical aspect would help me. I will do it methodically, obstinately, until it cracks for good.
   Your child,

0 1957-11-12, #Agenda Vol 01, #unset, #Zen
   The integral yoga is made up of an uninterrupted series of tests that you must pass through without any advance notice, thereby forcing you to be always vigilant and attentive.
   Three groups of examiners conduct these tests. Apparently they have nothing in common and their methods are so different, at times even so seemingly contradictory, that they do not appear to work towards the same goal, and yet they complete one another, they work together for a common aim and each is indispensable for the integral result.
  --
   The most commonplace circumstances, people, the everyday events of life, the most seemingly insignificant things, all belong to one or another of these three categories of examiners. In this considerably complex organization of tests, those events generally considered the most important in life are really the easiest of all examinations to pass, for they find you prepared and on your guard. One stumbles more easily over the little pebbles on the path, for they attract no attention.
   The qualities more particularly required for the tests of physical Nature are endurance and plasticity, cheerfulness and fearlessness.

0 1957-12-21, #Agenda Vol 01, #unset, #Zen
   Now, I recently had a very striking experience: a discrepancy occurred between my physical consciousness and the consciousness of the world. In some instances decisions made in the Light and the Truth produced unexpected results, upheavals in the consciousness of others that were neither foreseen nor desired, and I did not understand. No m atter how hard I tried, I could not understand and I emphasize this word understand. At last, I had to leave my highest consciousness and pull myself down into the physical consciousness to find out what was happening. And there, in my head, I saw what appeared to be a little cell bursting, and suddenly I understood: the recording had been defective. The physical consciousness had neglected to register certain of your lower reactions. It could not have been through preference or through personal will (these things were eliminated from my consciousness long, long ago). But I saw that this most material consciousness was already completely permeated with the transforming supramental truth, and it could no longer follow the rhythm of normal life. It was much more attuned to the true consciousness than to the world! I couldnt possibly blame it for lagging behind; on the contrary, it was in front, too far ahead! There was a discrepancy between the rhythm of the transformation of my being and the worlds own rhythm. The supramental action on the world is slow, it does not act directlyit acts by infiltration, by traversing the successive layers, and the results are slow to come about. So I had to pull myself violently down in order to wait for the others.
   One must at times know how not to know.

0 1958-04-03, #Agenda Vol 01, #unset, #Zen
   I want it to come out of this tempered forever, above all attacks.
   May the joy of luminous love be with you.

0 1958-05-01, #Agenda Vol 01, #unset, #Zen
   To do the divine Will I have been doing the sadhana for a long time, and I can say that not a day has passed that I have not done the Divines Will. But I didnt know what it was! I was living in all the inner realms, from the subtle physical to the highest regions, yet I didnt know what it was I always had to listen, to refer things, to pay attention. Now, no morebliss! There are no more problems, and everything is done in such harmony! Even if I had to leave my body, I would be in bliss! And it would happen in the best possible way.
   Only now am I beginning to understand what Sri Aurobindo has written in The Synthesis of Yoga! And the human mind, the physical mind, appears so stupid, so stupid!

0 1958-05-10, #Agenda Vol 01, #unset, #Zen
   I saw and understood very well that by concentrating, I could have given it the attitude of the absolute authority of the eternal Mother. When Sri Aurobindo told me, You are She, at the same time he bestowed upon my body this attitude of absolute authority. But as I had the inner vision of this truth, I concerned myself very little with the imperfections of the physical body I didnt bother about that, I only used it as an instrument. Sri Aurobindo did the sadhana for this body, which had only to remain constantly open to his action.1
   Afterwards, when he left and I had to do the Yoga myself, to be able to take his physical place, I could have adopted the attitude of the sage, which is what I did since I was in an unparalleled state of calm when he left. As he left his body and entered into mine, he told me, You will continue, you will go right to the end of the work. It was then that I imposed a calm upon this body the calm of total detachment. And I could have remained like that.
   But in a way, absolute calm implies withdrawal from action, so a choice had to be made between one or the other. I said to myself, I am neither exclusively this nor exclusively that. And actually, to do Sri Aurobindos work is to realize the Supramental on earth. So I began that work and, as a m atter of fact, this was the only thing I asked of my body. I told it, Now you shall set right everything which is out of order and gradually realize this intermediate supermanhood between man and the supramental being or, in other words, what I call the superman.

0 1958-05-30, #Agenda Vol 01, #unset, #Zen
   I have noticed that in at least ninety-nine cases out of a hundred, it is an excuse people give to themselves. I have seen that practically, in the case of almost all the people who write to me saying, I am being violently attacked by hostile forces, its an excuse they are giving. It means that certain things in their nature do not want to yield, so they put all the blame on the hostile forces.
   As a m atter of fact, my tendency is more and more towards something in which the role of these hostile forces will be reduced to that of an examinerwhich means that they are there to test the sincerity of your spiritual quest. These elements have a reality in their action and for the workthis is their great reality but when you go beyond a certain region, it all grows dim to such a degree that it is no longer so well defined, so distinct. In the occult world, or rather if you look at the world from the occult point of view, these hostile forces are very real, their action is very real, quite concrete, and their attitude towards the divine realization is positively hostile; but as soon as you go beyond this region and enter into the spiritual world where there is no longer anything but the Divine in all things, and where there is nothing undivine, then these hostile forces become part of the total play and can no longer be called hostile forces: it is only an attitude that they have adoptedor more precisely, it is only an attitude adopted by the Divine in his play.
   This again belongs to the dualities that Sri Aurobindo speaks of in (The Synthesis of Yoga, these dualities that are being reabsorbed. I dont know if he spoke of this particular one; I dont think so, but its the same thing. Its again a certain way of seeing. He has written of the Personal-Impersonal duality, Ishwara-Shakti, Purusha-Prakriti but there is still one more: Divine and anti-divine.

0 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Zen
   This morning while I was on the balcony, I had an interesting experience: the experience of mans effort, in all its forms and through all the ages, to approach the Divine. And I seemed to be growing wider and wider so that all the forms and all the ways of approaching the Divine attempted by man would be contained in the present Work.
   It was represented by a kind of image in which I was as vast as the Universe, and each way of approaching the Divine was like a tiny image containing the characteristic form of this approach. And my impression was this: Why do people always limit, limit themselves? Narrow, narrow, narrow! They understand only when it is narrow.

0 1958-06-22, #Agenda Vol 01, #unset, #Zen
   Do not ask questions about the details of the material existence of this body: they are in themselves of no interest and must not attract attention.
   Throughout all this life, knowingly or unknowingly, I have been what the Lord wanted me to be, I have done what the Lord wanted me to do. That alone m atters.

0 1958-07-02, #Agenda Vol 01, #unset, #Zen
   Something I have never said completely. On the one hand, there is the attitude of those in yesterday evenings film2: God is everything, God is everywhere, God is in he who smites you (as Sri Aurobindo wroteGod made me good with a blow, shall I tell Him: O Mighty One, I forgive you your harm and cruelty but do not do it again!), an attitude which, if extended to its ultimate conclusion, accepts the world as it is: the world is the perfect expression of the divine Will. On the other hand, there is the attitude of progress and transformation. But for that, you must recognize that there are things in the world which are not as they should be.
   In The Synthesis of Yoga, Sri Aurobindo says that this idea of good and bad, of pure and impure, is a notion needed for action; but the purists, such as Chaitanya, Ramakrishna and others, do not agree. They do not agree that it is indispensable for action. They simply say: your acceptance of action as a necessary thing is contrary to your perception of the Divine in all things.

0 1958-07-06, #Agenda Vol 01, #unset, #Zen
   But yesterday, in fact, I was looking (with all these mantras and these prayers and this whole vibration that has descended into the atmosphere, creating a state of constant calling in the atmosphere), and I remembered the old movements and how everything now has changed! I was also thinking of the old disciplines, one of which is to say, I am That.7 People were told to sit in meditation and repeat, I am That, to reach an identification. And it all seemed to me so obsolete, so childish, but at the same time a part of the whole. I looked, and it seemed so absurd to sit in meditation and say, I am That! I, what is this I who is That; what is this I, where is it? I was trying to find it, and I saw a tiny, microscopic point (to see it would almost require some gigantic instrument), a tiny, obscure point in an im-men-sity of Light, and that little point was the body. At the same timeit was absolutely simultaneous I saw the Presence of the Supreme as a very, very, very, VERY immense Being, within which was I in an attitude of (I was only a sensation, you see), an attitude (gesture of surrender) like this. There were no limits, yet at the same time, one felt the joy of being permeated, enveloped and of being able to widen, widen, widen indefinitelyto widen the whole being, from the highest consciousness to the most material consciousness. And then, at the same time, to look at this body and to see every cell, every atom vibrating with a divine, radiant Presence with all its Consciousness, all its Power, all its Will, all its Loveall, all, really and a joy! An extraordinary joy. And one did not disturb the other, nothing was contradictory and everything was felt at the same time. That was when I said, But truly! This body had to have the training it has had for more than seventy years to be able to bear all that without starting to cry out or dance or leap up or whatever it might be! No, it was calm (it was exultant, but it was very calm), and it remained in control of its movements and its words. In spite of the fact that it was really living in another world, it could apparently act normal due to this strenuous training in self-control by the REASONby the reasonover the whole being, which has tamed it and given it such a great cohesive power that I can BE in the experience, I can LIVE this experience, and at the same time respond with the most amiable of smiles to the most idiotic questions!
   And then, it always ends in the same way, by a canticle to the action of the grace: O, Lord! You are truly marvelous! All the experiences I have needed to pass through You have given to me, all the things I needed to do to make this body ready You have made me do, and always with the feeling that it was You who was making me do itand with the universal disapproval of all the right-minded humanity!

0 1958-08-07, #Agenda Vol 01, #unset, #Zen
   When I think of the time the hatha yogis devote to the work on the bodythey do nothing but that; they do nothing but that all the time, until they have attained a certain point. This is in fact the reason why Sri Aurobindo wanted none of it: he found that it took a lot of time for a rather meager result.
   ***

0 1958-09-19, #Agenda Vol 01, #unset, #Zen
   Ever since my childhood, I have spent my time veiling myself: one veil over another veil over another veil, so as to remain invisible. Because to see me without the true attitude is the great sin. Anyway, sin in the sense Sri Aurobindo defines itmeaning that things are no longer in their place.
   ***

0 1958-10-04, #Agenda Vol 01, #unset, #Zen
   It must be strong enough to pull me from my concentration or my activity. If I knew when you concentrate or do your puja,1 I could tune into you, and shell I would know more; otherwise, my inner life is too l am not at all passive inwardly, you see, I am very active, so I dont usually receive your vibrations unless they impose themselves strongly or unless I have decided beforeh and to be attentive to what is coming from someone or other. If I know that at a given moment something is going to happen, then I open a door, as it were. But its difficult to speak of these things.
   When you left on your journey,2 for example, I made a specie! concentration for all to go well so that nothing untoward happen to you. I even made a formation and asked for a constant, special help over you. Then I renewed my concentration every day, which is how I came to notice that you were invoking me very regulary. I Saw you everyday, everyday, with a very regular precision. It was something that imposed itself on me, but it imposed itself only because l had initially made a formation to follow you.
   For people here in the Ashram, my work is not the same. It is more like a kind of atmosphere that extends everywherea very conscious atmospherewhich I let work for each one according to his need. I dont have a special action for each person, unless something requires my special attention. When I would tune into you while you were travelling, I clearly saw your image appear before me, as though you were looking at me, but now that you have returned here, I no longer see it. Rather, I receive a sensation or an impression; and as these sensations and impressions are innumerable, its rather like one element among many. It no longer imposes itself in such an entirely distinct way nor does it appear before me in the same manner, as a clear image of yourself, as though you wanted to know something.
   As soon as I am alone, I enter into a very deep concentration,a state of consciousness, a kind of universal activity. Is it deep? What is it? It is far beyond all the mental regions, far, far beyond, and it is constant. As soon as I am alone or resting somewhere, thats how it is.
   The other day when I was in this state of concentration, I had the vision that I mentioned to you. I felt I was being pulled, that something was pulling me and trying to draw my attention. I felt it very strongly. So I opened my eyes, my mental eyes (the physical eyes may remain opened or closed, it makes no difference either way; when I am concentrated, things on the physical plane no longer exist), I deliberately opened the minds eyes, for that is where I felt myself being pulled, and then I had this vision I told you of. Someone was trying to draw my attention, to tell me something. It takes someone really quite powerful, with a very great power of concentration, to do th atthere are certainly a great many people here and elsewhere who try to do this, yet I dont feel a thing.3
   In the outer, practical domain, I might suddenly think of someone, so I know that this person is calling or thinking of me. When you left on your trip, I created a special link-up so that if ever, at any moment, you called me for anything, I would know it instantly, and I remained attentive and alert. But I do that only in exceptional cases. Generally speaking, when I havent made this special link-up, things keep coming in and coming in and coming in and coming in, and the answer goes out automatically, here or there or there or therehundreds and hundreds of things that I dont keep in my memory because then it would really be frightful. I dont keep these things in my consciousness; it is rather a work that is done automatically.
   When you asked me if X4 were thinking of me, I consulted my atmosphere and saw that it was true, that even many times a day Xs thoughts were coming. So I know that he is concentrating on me, or something: it simply passes through me, and I answer automatically. But I dont particularly pay attention to X, unless you ask me a question about him, in which case I deliberately tune into him, then observe and determine whether its like this or like that. Whereas this vision the other day was something that thrust itself on me; I was in another region altogether, in my inner contemplation, my concentrationa very strong concentrationwhen I was forced to enter into contact with this being whose vision I had and who was obviously a very powerful being. After telling me what he had to tell me, he went away in a very peculiar way, not at all suddenly as most people appear and disappear, not at all like that. When I first saw him, there was a living form the being himself was there but upon leaving (probably to see the effect, to find out whether he had truly succeeded in making himself understood), he left behind a kind of image of himself. Afterwards, this image blurred and it left only a silhouette, an outline, then it disappeared altogether leaving only an impression. That was the last thing I saw. So I kept the impression and analyzed it to find out exactly what was involved; all this was filed away, and then it was over. I began my concentration once again.
   I intentionally carry everybody in my active consciousness for the work, and I do the work consciously; but the extent to which people in the world, or those who are here in the Ashram, are conscious of this or receive the results depends upon them, though not exclusively.
  --
   The difficultyits not even a difficulty, its just a kind of precaution that is taken (automatically, in fact) in order to For example, the volume of Force that was to be expressed in the voice was too great for the speech organ. So I had to be a little attentive that is, there had to be a kind of filtering in the outermost expression, otherwise the voice would have cracked. But this isnt done through the will and reason, its automatic. Yet I feel that the capacity of M atter to contain and express is increasing with phenomenal speed. But its progressive, it cant be done instantly. There have often been people whose outer form broke because the Force was too strong; well, I clearly see that it is being dosed out. After all, this is exclusively the concern of the Supreme Lord, I dont bother about itits not my concern and I dont bother about itHe makes the necessary adjustments. Thus it comes progressively, little by little, so that no fundamental disequilibrium occurs. It gives the impression that ones head is swelling so tremendously it will burst! But then if there is a moment of stillness, it adapts; gradually, it adapts.
   Only, one must be careful to keep the sense of the Unmanifest sufficiently present so that the various things the elements, the cells and all thathave time to adapt. The sense of the Unmanifest, or in other words, to step back into the Unmanifest.6 This is what all those who have had experiences have done; they always believed that there was no possibility of adaptation, so they left their bodies and went off.

0 1958-10-10, #Agenda Vol 01, #unset, #Zen
   Then and this becomes rather amusing like lifes play Depending upon each ones nature and position and bias, and because human beings are very limited, very partial and incapable of a global vision, there are those who believe, who have faith, or to whom the eternal Mother is revealed through Grace, who have this kind of relationship with the eternal Mother and there are those who themselves are plunged in sadhana, who have the consciousness of a developed sadhak, and thereby have the same relationship with me as one has with what they generally call a realized soul. Such persons consider me the prototype of the Guru teaching a new way, but the others dont have this relationship of sadhak to Guru (I am taking the two extremes, but of course there are all the possibilities in between), they are only in contact with the eternal Mother and, in the simplicity of their hearts, they expect Her to do everything for them. If they were perfect in this attitude, the eternal Mother would do everything for themas a m atter of fact, She does do everything, but as they arent perfect, they cannot receive it totally. But the two paths are very different, the two kinds of relationships are very different; and as we all live according to the law of external things, in a material body, there is a kind of annoyance, an almost irritated misunderstanding, between those who follow this path (not consciously and intentionally, but spontaneously), who have this relationship of the child to the Mother, and those who have this other relationship of the sadhak to the Guru. So it creates a whole play, with an infinite diversity of shades.
   But all this is still in suspense, on the way to realization, moving forward progressively; therefore, unless we are able to see the outcome, we cant understand a thing. We get confused. Only when we see the outcome, the final realization, only when we have TOUCHED there, will everything be understood then it will be as clear and as simple as can be. But meanwhile, my relationships with different people are very funny, utterly amusing!

0 1958-10-25 - to go out of your body, #Agenda Vol 01, #unset, #Zen
   The occult atmosphere of tantric pujas invokes forces that do not coincide with the completely different atmosphere and the completely different attitude of the supramental yoga.
   ***

0 1958-11-08, #Agenda Vol 01, #unset, #Zen
   Yes, it was not a willed experience, for I had not decided I would do this. It did not correspond to an inner attitude. In a meditation, one can decide, I will meditate on this or on that or on something else I will do this or that. For meditations, I usually have a kind of inner (or higher) perception of what has to be done, and I do it. But it was not that way. I had decided: nothing, to decide nothing, to be like that (gesture of turning upwards).
   And then it happened.

0 1958-11-15, #Agenda Vol 01, #unset, #Zen
   It is precisely this state of perfect Harmony beyond all attacks that will become possible with the supramental realization. It is what all those who are destined for the supramental transformation will realize. The hostile forces know it well; in the supramental world, they will automatically disappear. Having no more utility, they will be dissolved without our having to do anything, simply through the presence of the supramental force. So now they are being unleashed with a fury in a negation of everything, everything.
   The link between the two worlds has not yet been built, but it is in the process of being built; this was the meaning of the experience of February 3 1958, 1: to build a link between the two worlds. For both worlds are indeed therenot one above the other, but within each other, in two different dimensions. Only, there is no communication between them; they overlap, as it were, without being connected. In the experience of February 3, I saw certain people from here (and from elsewhere) who already belong to the supramental world in a part of their being, but there is no connection, no link. But now the hour has come in universal history for this link to be built.
  --
   The quality of the consciousness itself seems to change. It is not something higher than the summit we can attain here, it is not one MORE rung, not that. Here, we have reached the end, the summit, but its the quality that is different. The quality, in the sense that a fullness, a richness, a power is there (this is a translation, you see, in our way), but there is a something that that eludes us. It is truly a new reversal of consciousness.
   When we begin living the spiritual life, a reversal of consciousness takes place which for us is the proof that we have entered the spiritual life; well, yet another occurs when we enter the supramental world.

0 1958-11-20, #Agenda Vol 01, #unset, #Zen
   If you can when the attack comes, if you can cling to something that knows, or to something in you that has had the experience, and if you can hold onto that memory, even if it is only a memory, and cling to that in spite of all that denies and revolts Above all not To keep your head as still as possible. And not follow the movement, not succumb to the vibration.
   Because from what I have seen and from what I was told, I am sure that it is decisive, that what is offered to you is the possibility of a decisive victory, which means that it will no longer recur in the same way.

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
   And ifit can happenif the second attempt also miscarries, if the conditions make the experience the soul is seeking still more difficult for example, if one is in a body with an inadequate will or some distortion in the thought, or an egoism too too hardened, and it ends in suicide, it is dreadful. I have seen this many times, it creates a dreadful karma that can be repeated for lifetimes on end before the soul can conquer it and manage to do what it wants. And each time, the conditions become more difficult, each time it requires a still greater effort. And people who know this say, You cannot get out! In fact, it is this kind of desire to escape which pushes you into more foolish things3 that result in a still greater accumulation of difficulty. There are momentsmoments and circumstanceswhen no one is there to help you, and then things become so horrible, the circumstances become so abominable.
   But if the soul has had but ONE call, but ONE contact with the Grace, then in your next life you are put in the conditions, once, whereby EVERYTHING can be swept away at one stroke. And at this present moment on earth, you cannot imagine the number of people I have met that is, the number of soulswho had reached out towards this possibility with such an intensity and they have all found themselves on my path.

0 1958-12-15 - tantric mantra - 125,000, #Agenda Vol 01, #unset, #Zen
   I have just received your letter of the 15th. Yes, I know that the hour is critical. It has been grave here as well. I had to stop everything, for the attack upon my body was too violent. Now it is better but I have not yet resumed any of my outer activities, and I remain in my room upstairs. The b attle continues in the invisible and I consider it decisive. You are a very intimate part of this b attle. This is to tell you that I am with you in the most integral sense of these words. I know what you are suffering, I feel it but you must hold on. The Grace is there, all-powerful. As soon as it is possible and without going through one minute more than needed to transform that which has to be transformed, the trial will reach its end and we shall emerge into the light and joy. So never forget that I am with youin youand that WE SHALL TRIUMPH:
   With all that love can bring of solace and endurance,

0 1958-12-24, #Agenda Vol 01, #unset, #Zen
   I have received your letter of the 24th. You did well to write, not because I was worried, but I like to receive news for it fixes my work by giving me useful material details. I am glad that X is doing something for you. I like this man and I was counting upon him. I hope he will succeed. Perhaps his work will be useful here, too for I have serious reasons to believe that this time occult and even definite magic practices aimed directly against my body have been mixed in with the attacks. This has complicated things somewhat, so as yet I have not resumed any of my usual activities I am still upstairs resting, but in reality fighting. Yesterday, the Christmas distribution took place without me, and it is likely that it will be the same for January 1st. The work, too, has been completely interrupted. And I do not yet know how long this will last.
   Keep me posted on the result of Xs action; it interests me very much

0 1958-12-28, #Agenda Vol 01, #unset, #Zen
   One sentence in your letter prompted much reflection; you write that Xs action might be useful here, too. After hesitating, I told Swami of the magic attack aimed directly against you.
   If you wish, two things can be done to help your action: either X can undertake certain mantric operations upon you here in Rameswaram, or better still, he can immediately come to Pondicherry with Swami and do what is needed in front of you.
   Sweet Mother, I indeed suspect that you want to endure, to bear this struggle all alone. Oh, I think I understand a number of things about the mechanism of these attacks and their connection with me, about the Divine Love that embraces all and takes into itself the suffering and the evil of menall this overwhelms me with a sudden understanding. It seems to me that I am seeing and feeling all that you are facing, all that you are taking upon yourself for us. The suffering of the Divine in M atter has been an overwhelming revelation to meAh! I see, I want to fight, I want to be totally on your side; I am now and forever determined.
   But you have enough to do with the higher beasts of prey without still having to fight the little scorpions. I beg of you, Sweet Mother, accept the help that is being offered to you, preserve your strength for the higher struggle. I quite understand that your Love can even go to the scorpions that are attacking you, but it is not forbidden to protect yourself from their venom. You have enough to do on other planes.
   X is at the summit of tantric initiation, and his power is not the fruit of a simple knowledge. He holds it directly from the Divine, and these things have been in his family traditionally from ten generations. No black magic can resist his power. His action is not brutal, he does not mechanically apply formulas, he holds this Science and knows how to apply it like an expert chemist, always in Light, Love and sweetness. If you agree that he come to see you, he will immediately know the source of these attacks upon you and will even be able to make the attacking force speak. He has this power. Of course, neither X nor Swami will divulge this to anyone, and everything will be kept secret. You have only to send word, or a telegram: No objection.
   The work can be done from here also, but naturally it will not be quite as effective. In that case, you would have to set a specific time to synchronize the action in Rameswaram and Pondicherry. Swami can also do something in his pujas. It is for you to decide, but I hope you will not want to prolong this b attle unnecessarily.

0 1958 12 - Floor 1, young girl, we shall kill the young princess - black tent, #Agenda Vol 01, #unset, #Zen
   (This note was written by Mother in English. It concerns an attack of black magic that threatened her life and in the end completely changed her outer existence. A new stage begins.)
   Two or three days after I retired to my room upstairs,1 early in the night I fell into a very heavy sleep and found myself out of the body much more materially than I do usually. This degree of density in which you can see the material surroundings exactly as they are. The part that was out seemed to be under a spell and only half conscious. When I found myself at the first floor where everything was absolutely black, I wanted to go up again, but then I discovered that my hand was held by a young girl whom I could not see in the darkness but whose contact was very familiar. She pulled me by the hand telling me laughingly, No, come, come down with me, we shall kill the young princess. I could not understand what she meant by this young princess and, rather unwillingly, I followed her to see what it was. Arriving in the anteroom which is at the top of the staircase leading to the ground floor, my attention was drawn in the midst of all this total obscurity to the white figure of Kamala2 standing in the middle of the passage between the hall and Sri Aurobindos room. She was as it were in full light while everything else was black. Then I saw on her face such an expression of intense anxiety that to comfort her I said, I am coming back. The sound of my voice shook off from me the semi-trance in which I was before and suddenly I thought, Where am I going? and I pushed away from me the dark figure who was pulling me and in whom, while she was running down the steps, I recognized a young girl who lived with Sri Aurobindo and me for many years and died five years back. This girl during her life was under the most diabolical influence. And then I saw very distinctly (as through the walls of the staircase) down below a small black tent which could scarcely be perceived in the surrounding darkness and standing in the middle of the tent the figure of a man, head and face shaved (like the sannyasin or the Buddhist monks) covered from head to foot with a knitted outfit following tightly the form of his body which was tall and slim. No other cloth or garment could give an indication as to who he could be. He was standing in front of a black pot placed on a dark red fire which was throwing its reddish glow on him. He had his right arm stretched over the pot, holding between two fingers a thin gold chain which looked like one of mine and was unnaturally visible and bright. Shaking gently the chain he was chanting some words which translated in my mind, She must die the young princess, she must pay for all she has done, she must die the young princess.
   Then I suddenly realized that it was I the young Princess and as I burst into laughter, I found myself awake in my bed.

0 1959-01-06, #Agenda Vol 01, #unset, #Zen
   His action upon you is to continue for another five days, after which he is positive that you will be entirely saved. According to him, it is indeed a magic attack originating in Pondicherry, and perhaps even from someone in the Ashram!! He told me that this evil person would finally be forced to appear before you I am learning many interesting things from him.
   Mother, by way of expressing to you my gratitude, I want to work now to open myself totally to your Light and become truly an egoless instrument, your conscious instrument. Mother, you are the sole Reality.

0 1959-01-14, #Agenda Vol 01, #unset, #Zen
   This morning, X told me that he would be most happy to continue his action upon you if it would help your work; he has continued it anyway, even after knowing that the malefic influence was expelled from the Ashram. By the way, X told me that this evil spirit is continuing to circle around the Ashram, but beyond its borders. Therefore, if you agree, it would be necessary for him to come to Pondicherry one of these days to come to grips directly with the evil one and finish him off in such a way that he can no longer come to disturb the sadhaks, or your work, upon the slightest pretext. Then X could force this spirit to appear before him, and thereby free the atmosphere from its influence. Anyway, this trip to Pondicherry would not take place in the near future, and it would be easy to give him an official excuse: seminars on the Tantra Shastra that will interest all the Sanskritists at the Ashram. Moreover, Xs work would be done quietly in his room when he does his daily puja. From here, from Rameswaram, it is rather difficult to attract Pondicherrys atmosphere and do the work with precision. Of course, nothing will be done without your express consent. Swami is writing you on his own to tell you of the revelation that X received from his [deceased] guru concerning your experience and the schemings of certain Ashram members.
   In this regard, perhaps you know that X is the tenth in the line of Bhaskaraya (my spelling of this name is perhaps not correct), the great Tantric of whom you had a vision, who could comm and the coming of Kali along with all her warriors. It is from X that Swami received his initiation.
  --
   As for myself, a step has definitely been taken, and I am no longer swept away by this painful torrent. Depressions and attacks still come, but no longer with the same violence as before. X told me that 2/3 of the work has been done and that everything would be purged in twelve days or so, then the thing will be enclosed in a jar and buried somewhere or thrown into the sea, and he will explain it all to me. I will write and tell you about it.
   As for the true tantric initiation, this is what X told me: I will give you initiation. You are fit. You belong to that line. It will come soon, some months or some years. Shortly you shall reach the junction. When the time has come, you yourself will come and open a door in me and I shall give you initiation.1 And he made me understand that an important divine work was reserved for me in the future, a work for the Mother. The important practical point is that I have rapidly to develop my knowledge of Sanskrit. The mantra given to me seems to grow in power as I repeat it.

0 1959-01-21, #Agenda Vol 01, #unset, #Zen
   I will therefore give you initiation this Friday or Saturday, on the day of the full moon or the day before. This first stage will last three months during which you will have to repeat 1 lakh2 times the mantra that I will give you. At the end of three months, I will come to see you in Pondicherryor you will come here for a fortnight, and as soon as I have received the message from my guru, I will give you the second stage that will last three months as well. At the end of these three months, you will receive the full initiation. X warned me that the first stage I am to receive provokes attacks and tests but that all this disappears with the second stage. Forewarned is forearmed. For what reason I do not know, but X told me that the particular nature of my initiation should remain secret and that he will say nothing about it to Swami, and he added (in speaking of the speed of the process), But you will not be less than the Swami. (!!) There, I wanted you to knowbesides, you were present in Xs vision. All this happened at a time when I was in the most desperate crisis I have ever known. Sweet Mother, there is no end to expressing my gratitude to you, and yet with the least trial, I am reduced to nothing. Why have you so much grace for me?
   I would like very much to return to Pondicherry for the February Darshan and once again begin working for you. Today I am sending a second lot to Pavitra and tomorrow I will start on the Aphorisms, for I do not want to make you wait any longer. I will send a third and final lot to Pavitra by the end of the month, in time for printing. I am very touched, sweet Mother, by your attention and the money you are sending me.
   Sweet Mother, may my entire life be at your service, may my entire being belong to you. I owe you everything.

0 1959-03-26 - Lord of Death, Lord of Falsehood, #Agenda Vol 01, #unset, #Zen
   Behind the Titan attacking us particularly now, there is something else. This Titan has been delegated by someone else. He has been there since my birth, was born with me. I felt him when I was very young, but only gradually, as I became conscious of myself, did I understand WHO he was and what was behind him.
   This Titan has been specially sent to attack this body, but he cant do it directly, so he uses people in my entourage. It is something fated: all those around me, who are close to me, and especially those capable of love, have been attacked by him; a few have succumbed, such as that girl in my entourage who was absorbed by him. He follows me like a shadow, and each time there is the least little opening in someone near me, he is there.
   The power of this Titan comes from an Asura. There are four Asuras. Two have already been converted, and the other two, the Lord of Death and the Lord of Falsehood, made an attempt at conversion by taking on a physical bodythey have been intimately associated with my life. The story of these Asuras would be very interesting to recount The Lord of Death disappeared; he lost his physical body, and I dont know what has become of him.1 As for the other, the Lord of Falsehood, the one who now rules over this earth, he tried hard to be converted, but he found it disgusting!
   At times he calls himself the Lord of Nations. It is he who sets all wars in motion, and only by thwarting his plans could the last war be won This one does not want to be converted, not at all. He wants neither the physical transformation nor the supramental world, for that would spell his end. Besides, he knows We talk to each other; beyond all this, we have our relationship. For after all, you see (laughing), I am his mother! One day he told me, I know you will destroy me, but meanwhile, I will create all the havoc possible.
   This Asura of Falsehood is the one who delegated the Titan that is always near me. He chose the most powerful Titan there is on earth and sent him specially to attack this body. So even if one manages to enchain or kill this Titan, it is likely that the Lord of Falsehood will delegate another form, and still another, and still another, in order to achieve his aim.
   In the end, only the Supramental will have the power to destroy it. When the hour comes, all this will disappear, without any need to do anything.

0 1959-04-07, #Agenda Vol 01, #unset, #Zen
   P.S. Perhaps it would be good to tell you of the two supports that this force found in me during the most recent attack:
   1) The fact that I am plagued by a lack of time and, occasionally, a certain repugnance for mental work. Then the ensuing suggestion: to have a hut in Rameswaram and devote myself exclusively to inner development.

0 1959-05-19 - Ascending and Descending paths, #Agenda Vol 01, #unset, #Zen
   The thing can still be brought down as far as the mental and vital planes (although Sri Aurobindo said that thousands of lifetimes would be needed merely to bring it down to the mental plane, unless one practiced a perfect surrender1). With Sri Aurobindo, we went down below M atter, right into the Subconscient and even into the Inconscient. But after the descent comes the transformation, and when you come down to the body, when you attempt to make it take one step forwardoh, not even a real step, just a little step!everything starts grating; its like stepping on an anthill And yet the presence, the help of the supreme Mother, is there constantly; thus you realize that for ordinary men such a task is impossible, or else millions of lives would be needed but in truth, unless the work is done for them and the sadhana of the body done for the entire earth consciousness, they will never achieve the physical transformation, or else it will be so remote that it is better not even to speak of it. But if they open themselves, if they give themselves over in an integral surrender, the work can be done for themthey have only to let it be done.
   The path is difficult. And yet this body is full of good will; it is filled with the psychic in every one of its cells. Its like a child. The other day, it cried out quite spontaneously, O my Sweet Lord, give me the time to realize You! It did not ask to hasten the process, it did not ask to lighten its work; it only asked for enough TIME to do the work. Give me the time!

0 1959-05-25, #Agenda Vol 01, #unset, #Zen
   I can easily understand that your task on this earth is not particularly encouraging and you must find our human m atter stupid and rebellious. I do not wish to throw upon you more bad things than you already receive, but I wish you could also understand certain things. I am not made for this withered life, not made for putting sentences together all day long, not made for living alone in my holefriendless, loveless, with nothing but mantras, and waiting for a better that never comes. For three years I have wanted to leave and each time I yielded out of scruples that you needed me, though also because I am attached to you. But after the [book on] Sri Aurobindo, there will be something else, there will always be something else that will make my departure look like a betrayal. I am fed up with living in my head, always in my head, with paper and ink. It was not of this that I dreamed when I was ten years old and ran with the wind over the untamed heaths. I am suffocating. You ask too much of me; or rather, I am not worth your expectation.
   A love for you might have held me here. And indeed, for you I have devotion, veneration, respect, an attachment, but there has never been this marvelous thing, warm and full, that links one to a being in the same beating of a heart. Through love, I could do all, accept all, endure all, sacrifice all but I do not feel this love. You cannot give yourself with your head, through a mental decision, yet that is what I have been doing for five years. I have tried to serve you as best I could. But I am at the end of my rope. I am suffocating.
   I have no illusions, and I do not at all suppose that elsewhere my life may at last be fulfilled. No, I know that this whole life is cursed, but it may as well be truly cursed. If the Divine does not want to give me his Love, may he give me his curse. But not this life between two worlds. Or if I am too hardened, may he break me. But not this tepidness, this approximation.

0 1959-06-03, #Agenda Vol 01, #unset, #Zen
   Regarding me, this is more or less what he said: First of all, I want an agreement from you so that under any circumstances you never leave the Ashram. Whatever happens, even if Yama1 comes to dance at your door, you should never leave the Ashram. At the critical moment, when the attack is the strongest, you should throw everything into His hands, then and then only the thing can be removed (I no longer know whether he said removed or destroyed ). It is the only way. SARVAM MAMA BRAHMAN [Thou art my sole refuge]. Here in Rameswaram, we are going to meditate together for 45 days, and the Asuric-Shakti may come with full strength to attack, and I shall try my best not only to protect but to destroy, but for that, I need your determination. It is only by your own determination that I can get strength. If the force comes to make suggestions: lack of adventure, lack of Nature, lack of love, then think that I am the forest, think that I am the sea, think that I am the wife (!!) Meanwhile, X has nearly doubled the number of repetitions of the mantra that I have to say every day (it is the same mantra he gave me in Pondicherry). X repeated to me again and again that I am not merely a disciple to him, like the others, but as if his son.
   This was a first, hasty conversation, and we did not discuss things at length. I said nothing. I have no confidence in my reactions when I am in the midst of my crises of complete negation. And truly speaking, at the time of my last crisis in Pondicherry, I do not know if it was really Xs occult working that set things right, for personally (but perhaps it is an ignorant impression), I felt that it was thanks to Sujata and her childlike simplicity that I was able to get out of it.
  --
   Before five months are over (in September, October or November), Pakistan will attack India with the help or the complicity or the military resources of the United States. And at about the same time, China will attack India because of the Dalai Lama, under the pretext that India is supporting the Dalai Lama and that thousands of Tibetan refugees are escaping into India to carry on anti-Chinese activities. Then America will offer its support to India against China and then, said X, We shall see what will be the political policy of the Congress Party, which pretends to be unaligned with any bloc. If India accepts American aid, there will be no more Pakistan but rather American troops to prevent conflicts between Muslims and Hindus, and a single government for both countries. I pointed out to X that this sounded very much like a world war
   Then he made the following comparison: When you throw a pebble into a pond, there is just one center, one point where it falls, and everything radiates out from this center. There are two such centers in the world at present, two places where there are great vibrations: one is India and Pakistan, and that will radiate all over Asia. And the other is.
   In any case, I had never heard him attacking the Congress as he did yesterday evening, almost violently.
   That is all, Sweet Mother. In spite of my anesthesia, I think of you. (I am not blocked; on the contrary, it seems to me that the bond has been renewed since our last meeting, but I feel strangely empty.) I am unable to understand how you can love me. Oh Mother, I have truly to begin living, truly loving!

0 1959-06-07, #Agenda Vol 01, #unset, #Zen
   On another occasion, he said to me, I am ALWAYS taking care of you. And when I asked him why he was taking such trouble for me, he replied, Because I have orders. This attention that comes to me from you and him surprises me, for I do not feel that I am good, and upon the least occasion I know that I am seriously prepared to quit everything because something in me is profoundly revolted by this excess of suffering, by a lack of love and flowering, by an excess of solitude. Yesterday evening, it was still fully there, with all my approval, and at such a time no one in the world can hold me back. It is this POINT OF SUFFERING that makes me want to turn my back on everything. Not to commit suicide: to turn my back.
   X told me the story of my last three existences (rather grim), but I will write you about that in another letter.

0 1959-10-06 - Sri Aurobindos abode, #Agenda Vol 01, #unset, #Zen
   Sri Aurobindo gave me two days of thistotal bliss. But all the same, by the end of the second day I realized that I could not continue to remain there, for the work was not advancing. The work must be done in the body; the realization must be attained here in this physical world, for otherwise it is not complete. So I withdrew from that world and set to work here again.
   And yet, it would take little, very little, to pass from this world to the other, or for the other to become the real world. A little click would be enough, or rather a little reversal in the inner attitude. How should I put it? It is imperceptible to the ordinary consciousness; a very little inner shift would be enough, a change in quality.
   It is similar with this japa: an imperceptible little change, and one can pass from a more or less mechanical, more or less efficient and real japa, to the true japa full of power and light. I even wondered if this difference is what the tantrics call the power of the japa. For example, the other day I was down with a cold. Each time I opened my mouth, there was a spasm in the throat and I coughed and coughed. Then a fever came. So I looked, I saw where it was coming from, and I decided that it had to stop. I got up to do my japa as usual, and I started walking back and forth in my room. I had to apply a certain will. Of course, I could do my japa in trance, I could walk in trance while repeating the japa, because then you feel nothing, none of all the bodys drawbacks. But the work has to be done in the body! So I got up and started doing my japa. Then, with each word pronounced the Light, the full Power. A power that heals everything. I began the japa tired, ill, and I came out of it refreshed, rested, cured. So those who tell me they come out of it exhausted, contracted, emptied, it means that they are not doing it in the true way.
  --
   In fact, when I walk back and forth in my room, I dont cut myself off from the rest of the worldalthough it would be so much more convenient! All kinds of things come to mesuggestions, wills, aspirations. But automatically I make a movement of offering: things come to me and just as they are about to touch my head, I turn them upwards and offer them to the Light. They dont enter into me. For example, if someone speaks to me while I am saying my japa, I hear quite well what is being said, I may even answer, but the words remain a little outside, at a certain distance from the head. And yet sometimes, there are things that insist, more defined wills that present themselves to me, so then I have to do a little work, but all that without a pause in the japa. If that happens, there is sometimes a change in the quality of my japa, and instead of being fully the power, fully the light, it is certainly something that produces results, but results more or less sure, more or less long to fructify; it becomes uncertain, as with all things of this physical world. Yet the difference between the two japas is imperceptible; its not a difference between saying the japa in a more or less mechanical way and saying it consciously, because even while I work I remain fully conscious of the japa I continue to repeat it putting the full meaning into each syllable. But nevertheless, there is a difference. One is the all-powerful japa; the other, an almost ordinary japa There is a difference in the inner attitude. Perhaps for the japa to become true, a kind of joy, an elation, a warmth of enthusiasm has to be added but especially joy. Then everything changes.
   Well, it is the same thing, the same imperceptible difference, when it comes to entering the world of Truth. On one side there is the falsehood, and on the other, close by, like the lining of this one, the true life. Only a little difference in the inner quality, a little reversal, is enough to pass to the other side, into the Truth and Light.

0 1959-10-15, #Agenda Vol 01, #unset, #Zen
   1) X spoke to me again of the war without my asking anything. He repeated, There will be war, and he again spoke of an attack on India by China
   2) X spoke to me of the Ashrams financial difficulties and said I shall tell you the secret why there are such difficulties. I think he is going to speak to me today or tomorrow. In any case, he told me that he was working (I am preparing) to change these conditions, and he asked me if there had been any improvement as yet. I replied that I did not believe the situation had changed very much. He spoke as well of certain people in the Ashram, but I will tell you about this in person. He had a rather amusing way of speaking about people, people who pretend to worship the Mother but who keep their mind as a dustbin!

0 1960-01-28, #Agenda Vol 01, #unset, #Zen
   When I started my japa one year ago, I had to struggle with every possible difficulty, every contradiction, prejudice and opposition that fills the air. And even when this poor body began walking back and forth for japa, it used to knock against things, it would start breathing all wrong, coughing; it was attacked from all sides until the day I caught the Enemy and said, Listen carefully. You can do whatever you want, but Im going right to the end and nothing will stop me, even if I have to repeat this mantra ten crore1 times. The result was really miraculous, like a cloud of bats flying up into the light all at once. From that moment on, things started going better.
   You have no idea what an irresistible effect a well-determined will can have.

0 1960-05-28 - death of K - the death process- the subtle physical, #Agenda Vol 01, #unset, #Zen
   I think they do it here (apart from entirely sanitary considerations in the case of people who have died from nasty diseases), here in India, mainly because they are very afraid of all these little entities that come from desires, impulsesthings which are dispersed in the air and which make ghosts and all kinds of things. All desires, all attachments, all those things are like pieces that break off (each one goes its own way, you see), then these pieces gain strength in the surrounding atmosphere, and when they can fasten on to someone, they vampirize him. Then they keep on trying to satisfy their desires.
   The world, the terrestrial atmosphere, is full of filth.

0 1960-07-12 - Mothers Vision - the Voice, the ashram a tiny part of myself, the Mothers Force, sparkling white light compressed - enormous formation of negative vibrations - light in evil, #Agenda Vol 01, #unset, #Zen
   The formation represented by the Ashram was located approximately here, at the height of the navel in relation to what I was but although the body was not delimited, it had certain attributes or undefined forms, each one of which was situated in relation to the other as though each represented one part of the body; each was symbolic of either an activity or a part of the world or a mode of manifestation. So the formation started from about here, near the navel, and went down towards the appendix Here, Ill draw you a sketch:
   Image 1

0 1960-07-18 - triple time vision, Questions and Answers is like circling around the Garden, #Agenda Vol 01, #unset, #Zen
   Of course, were dating all these old Questions and Answers, but not everyone pays attention to dates. How can those old ones be mixed with the present things which are on an altogether different plane?
   There is an experience in which one is entirely outside of time that is, ahead, behind, above, below, all these things are one and the same. And at the very moment the identification takes place, there is no longer any past, present or future. And really, its the only way to know.

0 1960-07-26 - Mothers vision - looking up words in the subconscient, #Agenda Vol 01, #unset, #Zen
   Oh, it depends. When I dont pay attention, its all right. I usually dont make mistakesnot too many!
   Yes, yes; its quite automatic, a kind of convention somewhere. But if you have the misfortune to step out of that and to look at it, its finished, you dont know anything any more.

0 1960-08-10 - questions from center of Education - reading Sri Aurobindo, #Agenda Vol 01, #unset, #Zen
   I answered. The letters must have left. I wrote (in English) that its not so much a question of organization as of attitudeto begin with. Then I said, It seems to me that unless the teachers themselves get out of this ordinary intellectuality (!), they will never be able to fulfill their duty.
   And this is what I wrote to Z (Mother reads):
  --
   I SEE this state of mind, this mental attitude Oh! Its its so repugnant. People are so afraid of taking sides, so afraid of appearing biased; they are so afraid of appearing to have faith, so afraid Oh, its disgraceful.
   And I will keep hammering that into your heads till I enter right into them.

0 1960-09-20, #Agenda Vol 01, #unset, #Zen
   Sri Aurobindo and I had discussed the m atter in 1914 (quite a long time ago), for we had seen two possibilities: what we are now doing, or to withdraw into solitude and isolation until we had not only attained the Supermind, but begun the material transformation as well. And Sri Aurobindo rightfully said that we could not isolate ourselves, for as you progress, you become more and more universalized, and consequently you take the burden upon yourself2 in any case.
   And life itself has responded by bringing people forward to form a nucleus. Of course, we clearly saw that this would make the work a bit more complex and difficult (it gives me a heavy responsibility, an enormous material work), but from the overall point of view for the Workits indispensable and even inevitable. And in any case, as we were later able to verify, each one represents simultaneously a possibility and a special difficulty to resolve. I have even said, I believe, that each one here is an impossibility.3
   But this way of seeing is too far removed from the state of mind and spiritual education in which X has lived,4 of course, for him to understand. Nor am I in favor of proselytizing (to convince X); it would disturb him quite needlessly. He has not come here for that. He came here for something special, something I wanted which he brought, and I have learnt it. Now its excellent, he is a part of the group in his own fashion, thats all. And in a certain way, his presence here is having a very good effect on a whole category of people who had not been touched but who are now becoming more and more favorably inclined. It was difficult to reach all the traditionalists, for example, the people attached to the old spiritual forms; well, they seem now to have been touched by something.
   When Amrita,5 seized with zeal, wanted to make him understand what we were doing here and what Sri Aurobindo had wanted, it almost erupted into an unpleasant situation. So after that, I decided to identify myself with him to see I had never done this, because normally I only do it when I am responsible for someone, in order to truly help someone, and Ive never felt any responsibility in regard to X. So I wanted to see his inner situation, what could and could not be done. That was the day you saw him coming down from our meditation in an ecstatic state, when he told you that all separation between him and me had dropped awayit was to be expected, I anticipated as much!
  --
   Of course not! A disciplined work, which to us seems important, is to him basically an ignorance. What is true to such a person is a contemplative, ecstatic lifealong with a sentiment of compassion and charity, so that nonetheless you spend a bit of your time helping out the poor brutes! But the true thing is ecstatic contemplation. As for those who are advanced and yet still attach some importance to workits irrational!
   The only way I can make him understand that I have work to do is to tell him, Mother asked me to do it; then he keeps quiet.
  --
   I didnt speak of it to anyone, but it caused me some concern. And just the next day the machine broke down! When I was informed, immediately I thought It was then repaired, and again it broke downthree times. Then the following night, just before ten oclock I should mention that during the day I had thought, But why not attract these forces to our side, take them and satisfy them, give them some peace and joy and use them? I thought about it, concentrated a little, but then I didnt bother any further. At ten oclock that evening, they came upon mein a flood! They kept coming and coming. And I was busy with them the whole time. They were not ugly (not so luminous either! ), they were wholesome, straightforwardhonest forces. So I worked on them. This began exactly at 9:30, and for one hour I was busy working. After an hour, Id had enough: Listen, this is quite fine, youre very nice, but I cant spend all my time like this! We shall see what to do later for it absorbed my whole consciousness. They kept coming and coming (you understand what that means to a body?!). So at 10:30 I told them, Listen, my little ones, be quiet now, thats enough for today At 10:30, the machine broke down!
   I found out, of course, because they log everything at the factory, so when they came to inform me of the breakdown the next morning, I asked them what time it had happenedexactly 10:30.
  --
   The most recent incident took place a few days ago, for there was a general excitement in the factory due to the expected visit of a government minister during the day. That afternoon, exactly at half past three, I felt that I had to make a little concentration. So I paid attention and saw poor L11 praying to me. He was praying, praying, calling mesuch a strong call that it pulled me. I was having my bath (you know what happens when Im very strongly pulled Im stopped right in the very midst of a gesture, then the consciousness goes wandering off! And I cant do anything, it stops me dead. Thats exactly what happened to me in the bathroom). When I saw what was happening, I straightened things out. Then they must have had their ceremony, for suddenly I felt, Ah, now it has calmed down, its all right. And I went on to something else.
   The next day, L came to see me. He told me that shortly before 3:30, the machine had stopped once again, but this time it was quickly set right; they found out right away what had to be done. And then he told me that at 3:45 he had started praying to me that all should go well. Oh, I know! I said.

0 1960-10-02a, #Agenda Vol 01, #unset, #Zen
   This has protected me from all seeking for pleasure in life. It was a wonderful protection, because pleasure always seemed so futile to meyes, futile; for the sake of your personal satisfaction. Later, I even understood how foolish it is, for you can never be satisfiedthough when youre small you dont yet know that. I never liked it: But is it really useful, does it serve some purpose? And I still have this attitude in regard to my nights. I have this widening of the consciousness, this impersonalization, this wonderful joy of being above all that. But at the same time I also have, Im here in this body, on earth, to do something I mustnt forget it. And this is what I have to do. But probably Im wrong!
   Im waiting for the Lord to tell me clearly.

0 1960-10-02b, #Agenda Vol 01, #unset, #Zen
   qui attend notre appel
   pour descendre sur la terre.1
   In this way we keep the word appel [call], which is strong. All I did was change the relative pronoun (at first you had translated it as qui, nos portes, attend notre appel2).
   I dont know. Perhaps it is more incisive this way.

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
   Im just now finishing the Yoga of Self-Perfection When we see what human life is and, even in the best of cases, what it represents in the way of imbecility, stupidity, narrowness, meanness (not to mention ignorance because that is too flagrant) and even those who believe themselves to have generous heart, for example, or liberal ideas, a desire to do good! Each time the consciousness orients itself in one direction to attain some result, everything that was in existence (not just ones personal existence, but this sort of collectivity of existences that each being represents), everything that is contrary to this effort immediately presents itself in its crudest light.
   It happened this morning while I was walking back and forth in my room. I had finished my japa I had to stop and hold my head in my hands to keep from bursting into tears. No, it is too dreadful, I said to myself; and to think that we want Perfection!
  --
   And its true, those things I saw this morning which seemed so above all stupid and ugly (Ive never had a sense of morality at any time in my life, thank God! But stupid and ugly things have always seemed Ive always done my best to distance myself from them, even when I was very small). And now I see that these things which seem not only ridiculous but, well, almost shameful were considered, as I recall, remarkably noble earlier on and they represented an exceptionally lofty attitude in life the very same things. So then I understood that its quite simply a question of proportion.
   And thats how the world isthings which now seem totally unacceptable to us, things we CANNOT tolerate, were quite all right in the past.

0 1960-10-15, #Agenda Vol 01, #unset, #Zen
   Its so funny the thing in itself doesnt exist for people. Whats important to them is their attitude towards the thing, what they think of it. How odd!
   Each thing carries within itself its own truthits absolute truth, so luminous and so clear. And if you are in contact with THAT, then everything falls into place so wonderfully; but men are NOT in contact with that, they are always in contact through their thought: what they think of something, what they feel about something, the meaning they attach to it (or sometimes its worse)but the highest they go is always the thought they have of it. Thats what creates all this mixture and all this disorderthings in themselves are very good, and then they get confused.
   Z's work involved seeing Mother everyday to watch over her health and her food.

0 1960-10-25, #Agenda Vol 01, #unset, #Zen
   I found out the details: this boy had to go to the station, but on his way, he went into a shoe store just next to the station to buy a pair of sandals. As he entered, he saw a man there choosing a pair of womens shoes for himself! This seemed strange to him: Whats this man doing buying and he WATCHEDsuddenly, nothing more. He lost consciousness and no longer knew what happened to him. And thats how the story begana man selecting womens shoes in a shop! He must do strange thingsprobably intentionallyto attract peoples attention. Naturally, out of curiosity, the boy started watching, and that was thatall of a sudden, blank, nothing more! And long afterwards he found himself far away in a train with this man. Hes here now with his mother they came to thank me. Its he who gave me the details. Hes a nice boy, but all this has left him with some anxiety, especially when he speaks of it. Hes trying to forget. He told me hed like to join the army and asked my permission. The boy feels a need for force and he has the idea that to be part of such a force would be good for him. (Of course, he didnt tell me all this, hes not that conscious. But thats what he feels the need to be supported by an organization of force.) So I encouraged him. I told him it was a good idea. His mother wasnt very happy! She feared he was leaping from the frying pan into the fire!
   Another curious detail is that after having taken away all his appetite and having put him in the caf as a waiter, they told him, Now you must eat, so he tried to eat, and for four days he vomited up everything he put init was completely black! After that, he was able to start eating a little. Its a fantastic story!
  --
   But I was mainly interested by the fact that I felt the danger these people representednot because they were brigands, but because they had some powerbrigands with a power and from what I saw, it was not merely an hypnotic power. There must have been a tantric force in it, otherwise they would not have been so powerful, and especially so powerful from a distance. I had said to myself, They MUST be caught. Which was why (the Force kept on working, you see). And yesterday, the newspaper said that a gang of five men, eight women and half a dozen children had been arrested by the police in Allahabad for using what the newspaper called mesmeric means to rob people, attack them, etc. (They were operating in Poona, Bombay and Ahmedabad, but they were caught in Allahabad). Probably when they realized that the boy was gone, they got frightened and fled to the North. And they were arrested in Allahabad I had made a very strong formation and had said, They MUST be caught.
   As of now, I have no other news Theyve been caught, so they cant do any wrong OUTWARDLY, but still their power is there. Were going to have to be And everyone here says the same thinglike a black veil of unconsciousness that has fallen upon us. Even those who arent accustomed to such things have felt it. Im presently cleaning the whole placeits not easy. Everything is upside down.
   I had X informed. But I didnt tell him my difficulty (this mantra they threw on me to kill me), I didnt speak of that at all. For he had insisted, from the beginning he had said, Mother must see to it, only Mothers grace can save them. And I understood their attack came just at the time of Durga Puja, so I understood that Durga had to intervene. So thats the story.
   Things are not going so well for X either; everywhere its grating. It was probably very important I am hopeful that it can bring some change.
  --
   During the last two years, Ive been accumulating experiences IN THEIR MINUTEST DETAILS, things that might seem most useless. You have to consent to that and not have a mania for greatness; you must know that where the key is found is in the tiniest effort to create a true attitude in a few cells.
   The problem is that when you enter into the ordinary consciousness, these things become so subtle and require such a scrupulous observance that people are justified (they FEEL justified) in having the attitude, Oh, its Nature, its Fate, its the Divine Will! But with that conviction, the Yoga of Perfection is impossible and appears as a mere utopian fantasy but this is FALSE. The truth is something else entirely.
   (long silence)
  --
   And even if at the moment you dont feel very good, you are able to say, It doesnt m atter; what we have to do, well do (this fear of not being able to do what has to be done is the most irksome), if at that moment you can sincerely say to yourself, No, I trust in the Divine Grace no, I will do what I have to do, and Ill be given the power to do it, or the power to do it will be created in me then that is the true attitude.
   I feel thats what you give me.
  --
   The attack of black magic in December 1958.
   Original English. This happened at the time of 'Deepavali,' the Festival of Light, when people throughout India set off all kinds of fireworks.

0 1960-11-05, #Agenda Vol 01, #unset, #Zen
   One day, as an experiment, I tried to remember something from the past, for I was interested in what it contained; I triedimpossible! It had been cleaned out, it was gone. So I understood that these things come, they show themselves (you have to be attENTIVE and know what purpose they have served) and then they go away.
   I have so totally forgotten a whole world of incidents and events that when someone reminds me of something (the people around me have lived with me, so theyve seen things and remember them), I get the feeling that they are speaking of someone or something elseit no longer has any connection with me at all. And its the same with everything, whether near or far, which has brought to my consciousness whatever it had to bring, lost its utility anddisappeared. Only, these memories probably still have some utility for the others, so they remain. But for me its completely erased, absolutely, as if it had never been.
  --
   So then I went in search of its origin. Its something in the subconscientin the cells subconscient. Its roots are there, and on the least occasion And its so very, very ingrained that For example, you can be feeling very good, the body can be perfectly harmonious (and when the body is perfectly harmonious, its motions are harmonious, things are in their true places, everything works exactly as it should without needing the least attentiona general harmony), when suddenly the clock strikes, for example, or someone utters a word, and you have just the faint impression Oh, its late, Im not going to be on timea second, a split second, and the whole working of the body falls apart. You suddenly feel feeble, drained, uneasy. And you have to intervene. Its terrible. And were at the mercy of such things!
   To change it, you have to descend into itwhich is what Im in the midst of doing. But you know, it makes for painful moments. Anyway, once its done, it will be something. When that is done, Ill explain it to you. And then Ill have the power to restore you to health.

0 1960-11-08, #Agenda Vol 01, #unset, #Zen
   All this came to me yesterday. I kept Z with me for more than half an hour, nearly 45 minutes. He told me some very interesting things. What he said was quite good and I encouraged him a great dealsome action on the right lines which will be quite useful, and then a book unfortunately mixed with an influence from that artificial world (but actually, even that can be used as a link to attract people). He must have spoken to you about this. He wants to write a kind of dialogue to introduce Sri Aurobindos ideasits a good idealike the conversations in Les Hommes de Bonne Volont by Jules Romain. He wants to do it, and I told him it was an excellent idea. And not only one typehe should take all types of people who for the moment are closed to this vision of life, from the Catholic, the fervent believer, right to the utmost materialist, men of science, etc. It could be very interesting.
   This is what you see in life, its all like thateach thing has its place and its necessity. This has made me see a whole current of life I was very, very involved with people from this milieu during a whole period of my existence and in fact, its the first approach to Beauty. But it gets mixed.
  --
   They also find I give too much time and too much force (and maybe too much attention) to people and things that should be regarded with more severity. That never bothered me much. It doesnt m atter, they can say what they like.
   But since Zs visit yesterday, and this morning on the balcony Oh, its so I had already seen this long agothis whole milieu that is not very pretty and I had said, Well, its all right, thats how it is, and I didnt discuss it further: Thats how it is, and absolutely the whole world belongs to the Lord IS the Lord! And the Lord made it so, and the Lord wants it so, and its quite all right. Then I put it aside. But with his visit yesterday, it found its placesuch a smiling place. And theres a whole world of things of life which have found their true place in this waywith a smile!

0 1960-11-12, #Agenda Vol 01, #unset, #Zen
   Certainly, we CAN be heard. So far I never said anything. It even surprised me, for I had never paid it any attention, I was quite away from all that: its raining?so what, its raining, it happens. Its not raining?so what, its not raining, its the same thing. And then gradually people started mentioning that should it continue, they wouldnt be able to do their exercises, and they wouldnt be ready for December 2.1 Then I started receiving desperate lettersone person even told me he was doing his puja underwater! So I answered by saying, Take it as the Lords blessing but Im not sure he appreciated it! And then I learned that 200 houses [in the Ashram]200!are leaking. Naturally, each one is in a great hurryits terribly urgent! So perhaps I shall file a complaint and ask them what they mean by this!
   Actually, if communications are interrupted, it can be troublesome Let us see.

0 1960-11-26, #Agenda Vol 01, #unset, #Zen
   But immediately, the following dayDarshan dayas the thing developed (you see, something was working inside), I could again turn my attention to the people who were there. And oddly enough, just when you came, there was suddenly a kind of little shock, like an electric shock, and a spark leapt out. And at that moment the Power acted for perhaps a split second You see, there has been this bad karma, this old formation around you for a very long time, and it hadnt I recall telling you several years ago, I shall be able to cure such cases as yours only when the Supramental descends. And this feeling of incapacity, of something resisting, was still present, still aliveof not having the right power to dominate it. But just as you went by, for a second, there was this flash of like a spark when two electric wires touch. It was a golden spark, a resplendent lightzzzt! And it leapt out. Ah! I thought; its good.
   That was it.

0 1960-12-13, #Agenda Vol 01, #unset, #Zen
   Now X is coming, and these days of meditation with him.2 What is going to happen? By the way, he no longer writes that hes coming to help the Ashram. He wrote to Amrita that hes coming to have the opportunity (I cant exactly remember his words) anyway, to take advantage of his meditations with me so that he can make the necessary transformations! Quite a changed attitude. I had several visions concerning him which Ill tell you later.
   Later, Mother added the following: 'In this regard I don't know where, but somewhereSri Aurobindo spoke of this physical mind, and he said that there was nothing you could do with it; it must only be destroyed.'

0 1960-12-17, #Agenda Vol 01, #unset, #Zen
   But to work to change it before having attained a perfect equanimity is impossible. Thats what I have learned during these last years.
   And for every detail, its the same. First, May Thy Will be done; then, afterwards, The Will of tomorrow and then those things will disappear. But first, one must accept.

0 1960-12-20, #Agenda Vol 01, #unset, #Zen
   Theres the religious attitude, and then theres ordinary life where people do thingsworking, living, eating, enjoying life; they regard these as the essentials, and as for the rest, well, when theres time they think about it. But what Sri Aurobindo brought down, precisely I remember at Tlemcen, Theon used to say that there was a whole world of things, such as eating, for example, or taking care of your body, that should be done automatically, without giving it any importanceits not the time to think of things divine.(!) Thats what he preached. So you have the religious attitude of all the religious types, and then ordinary life I found both of them equally unsatisfactory. Then I came here and told Sri Aurobindo my feeling; I said that if someone is truly in union with the Divine, it CANNOT change no m atter what he does (the quality of what youre doing may change, but the union cant change no m atter what youre doing). And when he said that this was the truth, I felt a relief. And that feeling has stayed with me all through my life.
   And now, all these different attitudes which individuals, groups and categories of men hold are coming from every direction (while Im walking upstairs) to assert their own points of view as the true thing. And I see that for myself, Im being forced to deal with a whole mass of things, most of which are quite futile from an ordinary point of viewnot to mention the things of which these moral or religious types disapprove. Quite interestingly, all kinds of mental formations come like arrows while Im walking for my japa upstairs (Mother makes a gesture of little arrows in the air coming into her mental atmosphere from every direction); and yet, Im entirely in what I could call the joy and happiness of my japa, full of the energy of walking (the purpose of walking is to give a material energy to the experience, in all the bodys cells). Yet in spite of this, one thing after another comes, like this, like that (Mother draws little arrows in the air): what I must do, what I must answer to this person, what I must say to that one, what has to be done All kinds of things, most of which might be considered most futile! And I see that all this is SITUATED in a totality, and this totality I could say that its nothing but the body of the Divine. I FEEL it, actually, I feel it as if I were touching it everywhere (Mother touches her arms, her hands, her body). And all these things neither veil nor destroy nor divert this feeling of being entirely this a movement, an action in the body of the Divine. And its increasing from day to day, for it seems that He is plunging me more and more into entirely material things with the will that THERE TOO it must be done that all these things must be consciously full of Him; they are full of Him, in actual fact, but it must become conscious, with the perception that it is all the very substance of His being which is moving in everything
   It was quite beautiful on the balcony this morning

0 1960-12-23, #Agenda Vol 01, #unset, #Zen
   For when something isnt right, a pressure always comes down on the body from above, the pressure of the descending Force. But in this case it wasnt that at all; rather, it was like this (Mother holds her palms upwards in an attitude of total surrender), but beatific in that it lives in itself, it is existence in itself and thats all.
   I came here in that state directly after the meditation, and when I sat down You see, I didnt even have the (naturally there is no question of idea) I dont know, not even the instinct to pick up a flower for you, you understand? And when I sat down here, the consciousness of the column of Light started coming. There was no more personality, no more individuality: there was only a column of Light descending right into the very cells of the body and thats all.

0 1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   It is quite elementary: never take notice of evil, never speak of the evil present in others, never perpetuate the vibrations of evil by observation, criticism or giving undue attention to the evil deed. This is what Buddha taught: each time you mention an evil you help spread it.
   This skirts the issue.
   Nevertheless, it ought to be a very general rule; yet its critics have a reply: If you dont see evil you can never cure it. If you leave someone to his squalor he will never emerge from it. (Its not exactly true, but its how they legitimize their actions.) In this aphorism, Sri Aurobindo has anticipated these objections: it is not through ignorance or unconsciousness or indifference that you fail to see evilyou can see and even feel it, but you refuse to collaborate in spreading it by giving it the force of your attention or the support of your consciousness. And for that, you must yourself be above the perception and sensationable to see evil or ugliness without suffering, without feeling shocked or troubled. You see them from a height where such things do not exist, yet you have the conscious perception of themthey dont affect you, you are free. This is the first step.
   The second step is to be POSITIVELY conscious of the supreme Goodness and Beauty behind all things and supporting all things, permitting them to exist. Once you have seen Him, you can perceive Him behind the mask and the distortioneven ugliness, even cruelty, even evil are a disguise for that Something which is essentially good or beautiful, luminous, pure.
  --
   Oh no, my child, you dont see at all! To speak I must have a receptive atmosphere! The idea of talking aloud all alone in my room would never occur to me. Sound doesnt come: what comes is a direct transmission and if I manage to connect it to my hand and write its transmitted, although it always gets somewhat pulled down. I can be doing anything at all, it doesnt m atter, but it must be something that doesnt monopolize my attention, like brushing my hair in the morning for example: then it comes directly and nothing stops it! But I would never think of uttering a word! That only happens when I find some receptivity in front of me, something I can use.
   What I say to people depends entirely upon their inner state. Thats precisely why I had such enormous difficulty at the Playground3the atmosphere was so mixed! It was a STRUGGLE to find someone receptive so I could speak. And if Im in the presence of people who understand nothing, I cant say a word. On the other hand, some people come prepared to receive and then suddenly it all comes but usually theres no tape-recorder!

0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   When we enter a certain state of consciousness, we plainly see that we are capable of anything and that ultimately there is no sin not potentially our own. Is this impression correct? And yet certain things make us rebel or disgust us. We always reach some inadmissible point. Why? What is the true, effective attitude when confronted with Evil?
   There is no sin not our own.
  --
   If one always remained in this state of consciousness, keeping alive the flame of Agni, the flame of purification and progress, then after some time, not only could one prevent these movements from taking an active form in oneself and becoming expressed physically, but one could act upon the very nature of the movement and transform it. Needless to say, however, that unless one has attained a very high degree of realization it is virtually impossible to keep this state of consciousness for long. Almost immediately one falls back into the egoistic consciousness of the separate self, and all the difficulties return: disgust, the revolt against certain things and the horror they create in us, and so on.
   It is probableeven certain that until one is completely transformed these movements of disgust and revolt are necessary to make one do WITHIN ONESELF what is needed to slam the door on them. For after all, the point is to not let them manifest.

0 1961-01-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   There is another case where peoplewithout knowing it or because they WANT to ignore italways pursue their personal interests, their preferences, their attachments, their concepts; people who are not entirely consecrated to the Divine and make use of moral and yogic ideas to conceal their personal motives. These people doubly deceive themselves: not only do they deceive themselves through their outer activities, their relations with others, but they also deceive themselves about their personal motives; instead of serving the Divine they are serving their own egoism. And this happens constantly, constantly! One serves his own personality, his egoism, while pretending to serve the Divine. This is no longer even self-deception: its sheer hypocrisy.
   This mental habit of always cloaking everything with a favorable appearance, of giving all movements a favorable explanation, is at times so flagrant that it can fool nobody but oneself (although it may occasionally be subtle enough to create an illusion). It is a sort of habitual self-exoneration, the habit of giving a favorable mental excuse, a favorable mental explanation for all one does, all one says, all one feels. For example, someone with no self-control who strikes another in great indignation and is ready to call it divine wrath! Righteous2 is perfect, because righteous immediately introduces this element of puritanical moralitywonderful!

0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   I saw it last night oof! It was a kind of artificial hurricane created by semi-human beings (that is, they have human forms but they arent men). They created the storm to cut me off from my home. But everything and everyone was disruptedit must have been going on for a rather long time. Finally last night it became quite amusing: I kept attempting to get to my home which was up above, but each time I tried to find a way everything was blocked by try to imagine, artificial, mechanical and electric thunderstorms, and then things made to cave in. All of it was artificial, nothing real, and yet terribly dangerous.
   At last I found myself in a big place down below where there was a row of houses, all kinds of things, and it was absolutely essential that I go back upwhen suddenly a somewhat indistinct form (rather dark, unluminous) came to me and said, Oh, dont go there, its very bad, very dangerous! Theyve set it all up in a terrifying way: none can withstand it! You mustnt go there, wait a bit. And if you need something, do come, you know I have everything you need! (Mother laughs) its a little old and dusty but youll manage! Then she led me into a huge room filled with objects piled one on top of another, and in one corner she showed me a bathtubmy child, it was a marvel! A splendid pink marble bathtub! But it was unused, dusty and old. Well just wipe it off, she said, and youll be able to use it! She showed me other areas for washing and dressing, there was everything one could possibly need. You can use it all. Dont go up there! I looked at her closely. She struck me as having a tiny face, it was oddit wasnt a form, it was it was a form and yet it wasnt! As imprecise as that. Then I clasped her in my arms and cried out, Mother, you are nice! (Mother laughs) I knew then that she was material Mother Nature.

0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   It lasted the remainder of the night and all day long I had considerable trouble containing an overwhelming power that spontaneously created reactions utterly disproportionate to a human body and made me speak in a way that. When something was not going well: wham! Such an instantaneous and strong reply that it looked like anger. And I found it difficult to control the movementit had happened already in the morning and it very nearly happened again in the afternoon. That last attack has weakened me terribly! I told myself, I dont have the strength to contain this Power; its difficult to remain calm and controlled. That was my first thought, so I insisted upon calm.
   Then yesterday afternoon, when I went upstairs to walk,1 a couple of things occurrednot personal, but of a general natureconcerning, for instance, certain old-fashioned conventions having to do with women and their particular nature (not psychological, physical)old ideas like that which had always seemed utterly stupid to me suddenly provoked a kind of reprobation completely out of proportion to the fact itself. Then one or two other things2 happened in regard to certain people, certain circumstances (nothing to do with me personally: it came from here and there). Then suddenly, I saw a Force coming (coming, well, manifesting) which was the same as that thing I had felt within me but even bigger; it began whirling upon the earth and within circumstances oh, like a cyclone of compact power moving forward with the intention of changing all this! It had to change. At all costs, it must change!
  --
   I must say that after this, when I read The Secret of the Veda as I do each evening. In fact, I am in very close contact with the entire Vedic world since Ive been reading that book: I see beings, hear phrases. It comes up in a sort of subliminal consciousness, a lot of things are from the ancient Vedic tradition. (By the way, I have even come to see that the pink marble bathtub I told you about last time, which Nature had offered me, belongs to the Vedic world, to a civilization of that epoch.3) There werethere are alwaysSanskrit words coming up, sentences, bits of dialogue. This is of interest, because I realized that what I had seen the other day (I told you about it) and then what I saw yesterday that whole domainwas connected to what the Vedas call the dasyus the panis and the dasyus4the enemies of the Light. And this Force that came was very clearly a power like Indras5 (though something far, far greater), and at war with darkness everywhere, like this (Mother sketches in space a whirling force touching points here and there throughout the world), this Force attacked all darkness: ideas, people, movements, events, whatever made stains, patches of shadow. And it kept on going, a formidable power, so great that my hands were like this (Mother clenches her fists). Later when I read (I happened to be reading just the chapter concerning the fight against the dasyus), this proximity to my own experience became interesting, for it was not at all intellectual or mental there was no idea, no thought involved.
   The remainder of the evening passed as usual. I went to bed, and at exactly a quarter to twelve I got up with the feeling that this presence in me had increased even further and really become rather formidable. I had to instill a great deal of peace and confidence into my body, which felt as though it wasnt so easy to bear. So I concentrated, I told my body to be calm and to let itself go completely.
  --
   Satprem later asked Mother what she meant by these 'things,' and Mother replied: 'For example, there was a certain man's attitude with respect to life and to the Divine, and what he thought of himself, and so forth. You see, what came was a whole range of characters and one particular action of one man, and then something else came up.... How to explain? ... These are POINTS OF WORK which come to me, things that present themselves in the atmosphere for me to seethings I see and which have to be acted upon.'
   A few days later, Mother rectified: 'I have looked at the experience again and realized that it's not Vedic but pre-Vedic. The experience put me into contact with a civilization prior to the Vedas the Rishis and the Vedas are a kind of transition between that vanished civilization and the Indian civilization which grew out of the Vedic Age. It was yesterday [January 26] that I perceived this, and it was quite interesting.'

0 1961-01-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   53The quarrels of religious sects are like the disputing of pots, which shall be alone allowed to hold the immortalizing nectar. Let them dispute, but the thing for us is to get at the nectar in whatever pot and attain immortality.
   What is this nectar of immortality?
  --
   It continues. Now they have begun attacking my legsthey always have to find something new!
   Your legs are giving you trouble?

0 1961-01-31, #Agenda Vol 02, #The Mother, #Integral Yoga
   I am translating it to make myself understoodit wasnt like that at the time of the experience. Suppose, for example, that there was a disorder here or there in the body, not actually an illness (because illness implies some important inner factor such as an attack or the necessity for some transformation, many different things), but the outer expression of a disorder, such as swollen legs or a malfunctioning liver not an illness, a disorder, a functional disorder. Well, it was all utterly unimportant: IT IN NO WAY CHANGES THE BODYS TRUE CONSCIOUSNESS. Although we are in the habit of thinking that the body is very disturbed when its ill, when something is going wrong, its not so. It isnt disturbed in the way we understand it.
   Then what is disturbed if not the body?
  --
   Oh, yes, this is very, very annoying, my child! You dont need to tell me! I have never in my life had enough time. Whatever I do, whether I am speaking to someone, organizing something, doing a particular work, the time is always too short, and I have the feeling, Oh, if I could only do that quietly! Anything, no m atter what, becomes interesting if it can be done calmly, with the right attitude and the right concentration. Yet we are perpetually hurried by the next thing coming along.
   But this is a shortcoming. And I know it, I know it I will find the solution. And when I have found it, it will be.
  --
   With my japa the contrast is the same, its absolutely astounding: I feel I am saying the words in the same way, with the same sound, exactly the same rhythm, but in some cases, with a particular inner attitude, the time by the clock is different! Yet nevertheless, bound up as we are in our physical M atter, we imagine it has taken exactly the same amount of time! Thats what is so strange, this extraordinary relativity vis--vis the clock.
   This must be what they tried to express by Joshua making the sun stand still.

0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   And interestingly enough, its smell is fantastically attractive to snakes; it makes them come from far away to nest in the shrubs. And as you know, the serpent is the power of evolution, it is Shivas own creature; he always puts them on his head and around his neck because they symbolize the power of evolution and transformation. And snakes like this flower; it often grows near rivers, and wherever there is a cluster of the plants you are sure to discover snake nests.
   I find this very interesting, for WE didnt decide it should be like this: these are conscious vibrations in Nature. The fragrance, the color, the shape, are simply the spontaneous expressions of a true movement.
  --
   Then after these two incidents, I received a visit one night from the King of Serpents. He was wearing a superb crown on his headsymbolic, of course, but anyway, he was the spirit of the species. He had the appearance of a cobra, and he was wonderful! A formidable beast, and wonderful! He said he had come to make a pact with me: I had demonstrated my power over his species, so he wanted to come to an understanding. All right, I said, what do you propose? I not only promise that serpents wont harm you, he replied, but that they will obey you. But you must promise me something in return: never to kill one of them. I thought it over and said, No, I cant make this promise, because if ever one of yours attacks one of mine (a being that depends upon me), my pact with you could not stop me from protecting him. I can assure you that I have no bad feelings and no intention of killingkilling is not on my program! But I cant commit myself, because it would restrict my freedom of decision. He left without replying, so it remains status quo.
   I have had several experiences demonstrating my power over snakes (not so much as over catswith cats its extraordinary!). Long ago, I often used to take a drive and then stop somewhere for a walk. One day after my walk, as I was getting back into the car to drive away (the door was still open), a very large snake came out, right from the spot I had just left. He was furious and heading straight towards the open door, ready to strike (luckily I was alone, neither the driver nor Pavitra were there, otherwise). When the snake had come quite near, I looked at him closely and said, What do you want? Why have you come here? There was a pause. Then he fell down flat and off he went. I hadnt made a move, only asked him, What do you want? Why have you come here? You know, they have a way of suddenly falling back, going limp, and prrt! Gone!
  --
   Well, I am going on with the work, and what I would recommend to all those with the capacity and possibility to follow me is to remain very calm, dont fret, dont be troubled. And if you feel a little depressed, dont pay any attention to it; live quietly from minute to minute, without worrying about anythingit will pass. It will pass.
   Naturally, the more calm and confident you are, the more quickly it will pass. Thats all.

0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   The other is to find something worth concentrating upon that diverts your attention from your small, personal self. The most effective is a big ideal, but there are innumerable things that enter into this category. Most commonly, people choose marriage, because it is the most easily available (Mother laughs). To love somebody and to love children makes you busy and compels you to forget your own self a little. But it is rarely successful, because love is not a common thing.
   Others turn to art, others to science; some choose a social or a political life, etc., etc.
  --
   And its absolutely truetrue at each stage, on all levels. Whatever level you have attained, even the very highest, if you concentrate on that [the body], it is finished! And all the difficulties begin, you know, with that very concentration that tries to draw down Light and Poweryogic concentration itself.
   So it would seem that if one wants to use his individuality, his body, to transform the whole that is, if one wants to use his bodily presence to act upon the universal corporeal substance theres no end to it. No end to the difficulties, no end to the b attle B attLE!

0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   The body doesnt ask (its so docile), it doesnt even ask for its sufferings to stopit adapts to them. Its mainly my contact with people that makes the thing difficult: when I am all alone upstairs, everything goes well, quite well. But when I spend one or one and a half hours in the afternoon seeing people, afterwards I feel exhausted. That, obviously, is whats making the thing difficult. But the body doesnt complain. It doesnt complain, its ready. The other day when it went back upstairs, it felt a bitwell, at the end of its resources, as though it had pushed itself to the limit. It said to the Lord (and it said this so clearly, as though the consciousness of the cells were speaking; I noted it down): If this (I cant call it an illness there is no illness! Its a condition of general disequilibrium), if this condition is necessary for Your Work, then so be it, let it go on. But if its an effect of my stupidity (you see, its the BODY saying, If its because I dont understand or I am not adapting or not doing what I should or not taking the proper attitude), if it is an effect of my stupidity, then truly I pray that. It asks only to changeto know and to change!
   It is attached to nothing: none of its habits, none of its ways of being-nothing. It says in all sincerity, I ask only for the Light, only to change. That is its state. it has never, never said, Oh, Im tired, Ive had enough! Bah! Its not like that. It is attached to nothing for a long, long time it has ceased to have desiresit is attached to nothing at all, to nothing. There isnt a single thing for which it says, Oh, I cant do without that! Not one. It doesnt care-if something comes, it takes it; if it doesnt come, the body doesnt think about it. In other words, its truly good-natured. But if this isnt sufficient, then it doesnt know and it says, If there is something I cant do or I dont know or I am not doing It asks for nothing more than to make the necessary effort!
   (silence)
   It all began with some extremely violent attacks. So if your dream is not premonitory, then it must be the result of their formation, by which they intend to disseminate the conviction everywhere, as much as possible, that this is the end. Two years ago, when I had to retire to my room, a formidable campaign was set into operation upon all the Ashram people; and all those who were a little receptive, either in dreams or through an openness to suggestions, heard it clearly announced: On the 9th of December of this year [1958], Mother will leave. Theres no doubt about it, its sure. It was said to me as well: This will be the end, you will leave. It was repeated to everybody, everybody, a great many people heard itthey were virtually awaiting it. And this is why (you know how extremely ill I was at the time, I was really ill), this is why I didnt react, but all the same I didnt go to the lake [the lake estate where Mother was to have gone on the 9th of December], because I told myself, If anything happens there, it will be awkward I had better not go. But still I knew it wasnt true, I knew it.
   Now this kind of attack has stopped, it is no longer like that. But there are beings who send dreams. For example, some dreams were sent to Z (who, as you know, is quite clairvoyant), in which she was told I would be broken to pieces. She was very upset and I had to intervene. Is your dream of this nature, or are you being forewarned? I dont know, I cant say. If the doctor were asked, perhaps he would say that if it continues like this, obviously (you see, one thing after another is getting disorganized), if it continues in this way, how long can the body last?
   But this body feels so strongly that it exists ONLY because the divine Power is in it. And constantly, for the least thing, it has only one remedy (it doesnt think of resting, of not doing this or that, of taking medicine), its sole remedy is to call and call the Supremeit goes on repeating its mantra. And as soon as it quietly repeats its mantra, it is perfectly content. Perfectly content.
  --
   Two nights ago, I saw a formation of illness over the entire Ashram, a kind of adverse formation trying to prevent me from leaving my room, and I had to hide to get out, leave clandestinely. Oh, what a terrible atmosphere, so heavy, so grayeverybody was ill. And this formation had some actual effects because many people fell ill who normally never do. It is an adverse formation and theres no reason to concede its victory; its simply a force which doesnt want us to succeed, of courseso we need not pay attention.
   The trouble is, if I were thirty or forty years old, people wouldnt be affected. But unfortunately they think about how old I am all the time and it creates a bad atmosphere. After all, they keep saying, Mother is old and. All the usual nonsense.
  --
   I rather feel that your dream is another part of this present mass attack, but.
   There was one bizarre little detail: someone told me you were leaving because you had swallowed something I understood it to be a grain of rice and that was why you had to leave! You had swallowed something and that was making you leave.
  --
   You see, theres a curious fluctuation possibly indicating that your dream is part of the present attack which continues with such violence. The night before last, between midnight and half-past, there was a formidable attack. When I emerged from it, I felt that something had lifted, a victory had been won and that the bodys condition had improved. It happens like that, the horizon clears and this Certainty comes with. (The presence is always hereSri Aurobindo and I are together almost every night but the night when I saw that formation, the illness spell over the Ashram, Sri Aurobindo was quite sick in his bed, just as I saw him in 1950.) So when it lifts, all is well: once again there is harmony, there is joy, there is force and again the whole thing continues, the effort continues, consciously. Yet there is a kind of fluctuation: it will go on like that for a few moments or a few hours and then suddenly everything becomes muddled again and I am beset by a fatigue. A fatigue which is I cant say almost unbearable, because nothing in the consciousness feels it to be unbearable but it makes me like this (Mother clenches her fist tightly in a tension to hold on).
   For example, at five-thirty in the evening, after Ive spent an hour and a half here with people, its a labor to climb the stairs; and by the time I get upstairs, I feel strained to the breaking point. Then I begin to walk (I dont stop, I dont rest), I immediately begin to walk with my japa, and within half an hour, pfft! it has lifted.
  --
   Yet I havent the slightest impression that the horizon is blockedyou know, that the end is at hand, that the condition has to be changed and the Work begin again on another plane and in another way; in other words, that everything attempted so far would have been only a preparation for for later. I still dont have that feeling. If I ever do, I will say, Very well, thats quite all right with me, but I dont have this feeling. Will I ever have it? I dont knowusually (laughing), I know these things! For instance, I know for certain when someone is going to die, even before theres the least indication. So.
   In the present case, of course, the body is always saying, I am ready for everything I will do anything at all; yet I still cant say that it has this. Its trying to be completely pure according to the spiritual conceptit doesnt sense its separate personality. More and more, year after year, it has been striving to feel only the divine Presence, the divine Life, the divine Force and the divine Will, all within itself; and to feel that without them it is nothing, it doesnt exist. This is fully realized in its consciousness (the conscious part). In the subconscient and inconscient,5 obviously it is not realized otherwise, logically, it shouldnt be ill.
   The whole disorder evidently originates from the subconscient and inconscient; all the more so as it came with various indications (sent by the hostile forces but this can always be useful, provided you are careful) saying, Yes, everything is going well in your higher centers, but(because the different points of attack have clearly followed the order of the centers). Four or five days ago, or maybe a week, before this latest difficulty occurred, I saw little beings coming out of the subconscient and saying, Ah! Your legs havent had any trouble for a long time! Its the turn of the lower centers! I swept it all away, of course, but.
   Taken this way, it could be an indication that all this needs a somewhat brutal preparation in order to be put in the necessary condition.
  --
   The most violent attack came immediately after that experience [of January 24]. But of all the experiences in my life, this was the most wonderful for the simple reason that it was NOT EVEN preceded by an aspiration, not even an aspiration from the body it came directly as the Supreme Will, bang! (Mother bangs down her hands in an irresistible gesture) And then there was nothing, nothing but THE thing, WITHOUT ANY PERSONAL PARTICIPATION WHATSOEVER: no will, no aspiration, not even the satisfaction of itnothing. It was. I was (in my higher consciousness) filled with wonder at the ABSOLUTENESS of the experience. It came, a thing DECREED and eternallike that (same irresistible gesture).
   (silence)
   This detachment, as I told you, came afterwards (it was evidently indispensable); and as soon as it came, everything began to get disorganized. Well, the detachment must surely have come so that. Actually, my immediate impression was: so that I wouldnt get worried and say to myself, Oh, now it wont work any morethis is the end. So I wouldnt worry. All right, I said, dont bother with it.(gesture of surrender, hands opened upwards) And for the first two or three days I was absolutely detached, watching and not bothering about it. Its only with this last attack on my legs. Because the rest of it tired me and made me ill but it didnt hinder my work; but things become difficult when the legs dont function.
   We shall see, mon petit! Well see whats going to happen (Mother laughs).
  --
   This particular period was very bad last year too.6 There was a tremendous opposition because of February 29th [first anniversary of the supramental manifestation]. But always a little before Darshans7 or days for special blessings there is a new outbreak of adverse attacksalways.
   Well, mon petit, we have done nothing but talk. Its time to go and we havent done anything!
  --
   Anyway, I dont need to tell you that the best attitude to take regarding this dream is: May Your Will be done, and tranquil, tranquil.
   You can even receive the answer yourself and know where this dream comes fromsimply turn towards the supreme Truth, remain like that (immobile) and say, May Your Will be done. It has to go very high, very high, to the highest, to that which is supreme Freedom. And then, if you are absolutely silent, you will have, not a thought or a word, but a kind of feeling, and you will know.
  --
   Nevertheless, a mathematical model resulting from a recent theory that attempts to represent our material universe strangely resembles Mother's perception, for it postulates a milieu consisting entirely of electromagnetic waves of very high frequency. According to this theory, M atter itself is the 'coagulation' of these waves at the moment they exceed a certain frequency threshold; our perception of emptiness, of fullness, of the hard or the transparent, being finally due only to the differences in vibratory frequencies'vibratory modes within the same thing.'
   But what is this 'same thing'?

0 1961-02-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   To give a rather curious example, there was a kind of spell of illness over the Ashram, stemming mainly from peoples thoughts, from their way of thinking. It was quite widespread and it was horrible, gloomy, full of fear, pettiness, blind submission, oh! Everyone was in a state of expectation.1 In short, the atmosphere was such that there was an attempt to prevent me from leaving my room I had to sneak out! It was disgusting! Well, on the very night I saw the spell over the Ashram, Sri Aurobindo was lying sick in his bed, just as I had seen him in 1950. Normally, we spend almost every night together, doing this, seeing that, arranging things, talkingits a kind of second life behind this one, and it makes existence pleasant. But that night when I had to sneak out of my room (in my nightgown!), and people were trying to find me to (laughing) force me back into bed, he was lying sick in bedand this struck me hard, for it means these things still affect him in his consciousness. He was in a kind of trance and not at all well. It didnt last, but nonetheless.
   Oh, the things that can collect there,2 ugh!
  --
   And the same goes for their stories about attachments and desiresmy god! Theres nothing to it! Imagine, with anything concerning my body, through all this horror of the subconscient, NOT ONCE have I had to bear the consequence of a desire; I have always had to bear the consequences of the b attle against lifes unconscious and malicious resistances, but not once has something come up like that (gesture of something resurging from below) to tell me, You see! You had a desire, now heres the result of it! Not oncevery, very sincerely.
   Thats really not the difficulty the difficulty is that the world is not ready! The very substance one is made of (Mother touches her body) shares in the worlds lack of preparationnaturally! Its the same thing, the very same thing. Perhaps there is a tiny bit more light in this body, but so little that its not worth mentioning-its all the same thing. Oh, a sordid slavery!

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its a rather amusing sensation, a combination of sensation and feeling, that the ordinary human attitude towards things multiplies and magnifies the difficulties to FANTASTIC proportions; while if they simply had the true attitudea NORMAL attitude, quite simple, uncomplicatedahh, all life would be much easier. For the body feels the vibrations (those very vibrations which concentrate to form a body), it feels their nature and sees that its normal reaction, a peaceful and confident reaction, makes things so much easier! But as soon as this agitation of anxiety, fear, discontent comes in, the reaction of a will that doesnt want any of it oh, right away it becomes like water boiling: pff! pff! pff! like a machine. While if the difficulty is accepted with confidence and simplicity, its reduced to its minimum, and I mean purely materially, in the material vibration itself.
   Almost (I say almost because the body hasnt had every experience), but almost all pains can be reduced to something absolutely negligible. (Of course, some pains it hasnt had, but it has had a sufficient number!) Its this anxiety resulting from a semi-mental vibration (the first stirrings of Mind) that complicates everything, everything! For example, take this difficulty I mentioned of climbing the stairs: in the doctors consciousness or anyone elses, pain causes it. According to their ordinary reasoning, pain is what tenses the nerves and muscles so one can no longer walk but this is absolutely FALSE. Pain does not prevent my body from doing anything at all. Pain isnt a factor, or rather its a factor that can be easily dealt with. Its not that: it is M atter; M atter (probably cellular m atter, or) losing its capacity to respond to the will, to will-power. But why? I dont know! It depends upon the particular disorganization; but why is it like that? I dont know. Now each time I climb the stairs, I am trying to find the means of infusing Will in such a way that this lack of response doesnt last but I still havent found it. Although theres all this accumulated force and power and will (a tremendous accumulation, I am BATHED in it, the whole body is bathed in it!), yet for some reason it doesnt respond. Here and there, groups of cells fail to respond, and the Force cannot act. So what must be found is.
  --
   The physical disorder that had principally attacked Mother's legs.
   The following is the exact text of Mother's reply to this American gentleman:

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   For example, theres someone here, Mridou (you know her, shes as round as a barrel11), who gossips to everybody. She had quite a clientele for a long time because she used to make Indian sweets and the Europeans went to her place for snacks. She is a woman who, when there isnt any gossip, invents it! She tells all the dirt imaginable to all her visitorsa fact which was brought to my attention. I recall that a long time ago Sir Akbar from Hyderabad warned me, You know, shes the second Mother of the Ashram, be careful! Its a good test, I replied, people who dont immediately sense what it is arent worthy of coming here!
   Well, with J. its the samefrom an intellectual viewpoint, its the very same thing: if people are taken in by what he says, it means theyre not ready AT ALL.

0 1961-03-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its a rather difficult business and could last a long time: I dont want it to stay dormant and then resurface with the next attack of this or that. So I am proceeding slowly and cautiously, which means it takes time: I concentrate and work on it for one hour after lunch every day. (I used to do my translation then, but since Im at least two or three years ahead of the Bulletin, it doesnt m atter, I wont be delaying the work! I have almost finished The Yoga of Divine Love; now theres only The Yoga of Self-Perfection thats quite a job, oh! I miss itthis translation was my pleasure.) But the work on the body is useful something must be attempted in life; we are here to do something new, arent we?!
   But were you bitten like that by accident?

0 1961-03-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   Oh! (Mother notices the flowers in her hands) This is Supramental Beauty,2 this is Supramental Victory and this is the Endurance3 needed to get there and the Promise.4 Then this one is a lily that grows here (Mother looks at it for a long time) and inside I have put attachment for the Divine5I brought it for you because its so lovely.
   What are we working on today? (Mother looks at Sri Aurobindos Aphorisms) Ive already begun replying!
  --
   This is the origin of such legends as Shangri-la. But 'psychics' most often confuse two planes of reality, attri buting to their SUBTLE vision a physical reality which it does not have or no longer has: they have merely entered into contact with the memory of a place for places, like beings, have a memory.
   At first, Mother had said, 'But it's impossible.' Then, laughing, she had the word deleted.

0 1961-03-14, #Agenda Vol 02, #The Mother, #Integral Yoga
   How to explain it? Its rather strange: the cells attitude and their state of consciousness is changing with extraordinary rapidity; yet from the ordinary viewpoint of health, there is no corresponding progress, quite the contrary. One could say things arent going too well, but I see clearly that its not true. I see that it isnt true, its only an appearance but reconciling the two is difficult.
   I have been honored with a form of filariasis which occurs perhaps not once in a million cases. The doctor isnt tearing his hair out because thats not his way, but he is perplexed.

0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   We tend to apply the word natural to all spontaneous manifestation not resulting from a choice or a preconceived decision that is, with no intrusion of mental activity. Thats why a man with an only slightly mentalized vital spontaneity seems more natural to us in his simplicity. But this naturalness bears a close resemblance to the animals and is quite low on the human evolutionary scale. Man will not recapture this spontaneity free of mental intrusion until he attains the supramental level, until he goes beyond the mind and emerges into the higher Truth.
   Up to that point, all his modes of being are naturally natural! But with the minds intrusion, evolution was, if not falsified, then deformed, because by its very nature the mind was open to perversion and it became perverted almost from the start (or to be more exact, it was perverted by the asuric forces). And what appears unnatural to us now is this state of perversion. At any rate, its a deformation.

0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
   Then I woke up (I always wake up three or four times during the night) and when I went back to bed I had an attack of what the doctor and I have taken to be filariasis but a strange type of filariasis, for as soon as I master it in one spot it appears in another, and when I master it there it reappears somewhere else. Last night it was in the arms (it lasted quite a while, between 2:30 and 4 a.m.); but I was fully conscious, and each time the attack came, I went like this (gestures over the arms, to drive away the attack) and my arms were not affected at all. When it was over, I consciously entered the most material subtle physical, just beyond the body. I was sitting in my room there (an immense, cubic room) reading or writing something, when I heard the door open and close, but I was busy and didnt pay attention, presuming it was one of the people usually around me. Then suddenly I had such an unpleasant sensation in my body that I raised my head and looked, and I saw someone there. Do you know how the magicians in Europe dress, in short satin breeches and a shirt? He was wearing something like that. He was Indian, tall and rather dark, with slicked-down hairwhat you would normally call a handsome young man. He seemed to have been drawn1 there becausehe was standing in front of me staring into space, not looking at me. And the moment I saw him, there was the same sensation in all my cells as I have with what Ive been calling filariasis (its a special, minute kind of pain) and simultaneously all the cells felt disgusta tremendous will of rejection. Then I sat up straight (I didnt stand up) and said to him as forcefully as possible, How do you dare to come in here! I said it so loudly that the noise woke me up! I dont know what happened then, but things went much better afterwards.
   The moment I saw this person I knew he was only an instrument, but a well-paid instrumentsomeone paid a great deal to have him do that! I would recognize him again among hundreds I can still see him I see him more clearly than with physical eyes. He is an unintelligent man with no personal animosity, merely a very well-paid instrumentsomeone is hiding behind him, using him as a screen.
   Before that experience, as part of the attack, I also got a sore throat. I didnt believe it would manifest, but around 9:30 this morning when I came downstairs for meditation with X,2 it did. Its nothing at all, though. The whole time I was with X (and even before, when I was waiting for him), it was halted completelyeverything in that room came to a halt. It started up again only after he left and I came here. But its nothing.
   X told me he has been doing something for me in his puja3since December, it seemsso this morning I thought he should know about the experience and I sent Amrita to tell him. He replied to Amrita that this confirmed his certainty that Z has been making black magic against me since December. He had been told that Z was practicing black magic in Kashmir. Could this be the same person I saw before [during the December 1958 attack]? Since it was someone who concealed his identity, I cant say but this form was robed as a sannyasi. Perhaps its he, I dont know. I reserve my judgment because I dont know personally. But this is what X said, and hes going to redouble his efforts.
   Thats the situation.
   I had a talk with the doctor this morning and he told me, In fact, your case of filariasis has some symptoms missing and others that dont normally exist. He was a bit perplexed because its impossible for him to understand what it might be if its not filariasis. I said that perhaps (because as I told you, I did have filariasis some years ago, but brought it under control) perhaps its being used as a base for this attack.
   Of course, there are certain symptoms which never appear with filariasis. And the doctor has been astounded at the control Ive had over it: it began in the feet, I checked it there; it went higher, I checked it there; then it went higher still and I continued to control it. Finally, the other day, it tried to get into the arms, but it couldnt hold outand last night there was a real riot! (Mother laughs) So perhaps its the deformation or transposition of some sort of mantric effort, like last time in 58 when there was an attempt to make me throw up all my blood but only food came out! Its probably something similar. My impression (Ive had it from the start) is that they have made a try at thrombosis (you know, when something blocks the circulation). Besides, it seems that X asked the doctor if blood-poisoning might be involved, so he must have seen this possibility. There has been absolutely nothing of the kind, but there has been an effort to block the circulation in the veins, probably an adaptation of the magic attack. And along with this have come all the usual things: all the usual suggestions, all the usual prophecies [about Mothers departure]. But for me, these are the normal facts of life, thats all. I am used to it. It has no importance.
   Do you really believe Z could be behind this magician you saw?
  --
   I hadnt thought of it at allnot at all. I have seen Zs thoughts several times, but not in this form: very, very angry thoughts but simply trying to catch my attention.4 But this was something else. X said it was Z, thats what X saw. He doesnt seem to have attached the slightest importance to my magicianobviously this person was just a screen. It must be someone who knows magic and is being used by another as an instrument. But when I saw it all this morning, I must say I didnt once think of Z. Its only X who said so.
   But Z I dont know how to explain my relationship with him. He is sheltered by a light of benediction, so. When he was here I opened the doors for him to a realization he was incapable of having, something light years beyond him; and it gave him an appalling ambition, totally spoiling everything. From this point of view, its a great blessing for him; even if he becomes a dreadful Asura, it will come to a good end! It doesnt m atter, its not important. Thats why this morning, even when I heard what X said about Z, it was the same thing: this great Light of the supreme Mother going out towards Z. His magic is not important, but if he indulges in it, too bad for him. It doesnt concern me: its Xs business and X is doing whats necessary and I believe (laughing) he hits hard!5
  --
   This stupid cold in the middle of the night. It was the start of the attack.
   And now the door is open thats not so good! (Satprem gets up to close the door.)
  --
   Who can do it, then? There is no one here. Thats why I wish greater attention would be paid in publishing translations of Sri Aurobindo.
   Yes, its a problem. Thats why I dont categorically tell you not to do it, because after all, he shouldnt be massacred!

0 1961-03-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Several times in my life I have met with the particular phenomenon of having an absolutely exceptional and unique experience and at the same time feeling that a part of my being was unaware of it! I would tell myself, if I hadnt been both here and there at the same moment (Mother indicates two different levels in her consciousness), I might have had all these experiences and never known it! And this happened not just once but many times. Some were utterly unique, like certain ancient Vedic experiencesutterly unique. When I recounted them to Sri Aurobindo, he told me, Oh, its extremely rare! Some people try all their lives to attain that. And it happened to me not just once but often: the experience took place there (gesture above) and something up there knew, and yet there was something down here that would never have known if the other hadnt (same gesture). Nevertheless the total experience was there.
   Its very difficult to explain, its extremely subtle.

0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   It gave me the impression you get in outer life: all the pieces more or less dovetail but with no inner unitytheres not ONE thing, not one, that is true, essentially and always true. We know it is like that outwardly, of course; but I have always felt that with people who have an inner life, one could attain a kind of identity of vibration and knowledge but no!
   Very well, I said, if thats how it is..
  --
   Still, it surprises me. Because sitting in that room, one has the feeling (I say one, its probably I dont know what it is), I thought he had the same feeling I did: oh, it could last an eternity! Its like that: tranquil, tranquil, peaceful, balanced, strong. On other occasions there was a kind of movement: it came, went, came, went; but this time (Mother stretches forth her arms as if time had stopped) and I am like that (not the I here, the I above), I see it like that. Then just as the clock is about to strike, when the half-hour is finished, something comes and tells my body, Now! A tiny shock, and two or three seconds later the clock strikes. I always feel beforehand, Now its over. Otherwise there would be no reason for it to endits so peaceful! And not something diluted, as it were, but strong, compact. Compact. Then that tiny shock and the body comes to attention: Ah, Im going to have to move! And always after about two seconds, the clock strikes. I open my eyes, look at X and wait. Three or four seconds later, or after a minute or two, he opens his eyes, bows to me and gets up. Then I get up. Its always the same. So I dont know why. I dont understand what goes on in his consciousness. I no longer understand.
   Im not so sure about what he said to N.
  --
   He doesnt speak about these things with N. Perhaps N. has confused two different times or. Because Xs way of expressing himself can seem very vague when you dont know him well, especially when it concerns time and place. This attack may not have occurred during the meditation with you, but beforeh and or elsewhere.
   I dont know, because N. said quite categorically: X told me that on arriving for this mornings meditation he had some difficulties and it took him five minutes to get over it; an adverse force was present. N. was quite positive and I even made him repeat it. Are you sure, I asked him, that it didnt happen when X came to you? No, N. replied, X met that force THERE. He said THERE! Yet that it could have been there, with all the force, light and peace that descended is incomprehensible to me. Because the first thing I do when I sit down is to make a thorough cleaning.
  --
   That risks a terrible misunderstanding; be careful. Perhaps he wont even remember what he said anymore. Its difficult with X because he doesnt say things with his mindit just comes like that, and then he forgets. You know how it is. Something may have made him speak. For instance, I know that with N. he almost always says unpleasant things about people and situations and this entirely results from N.s atmosphere. I have told N., He speaks like that because of your inner attitude. To one person he will say one thing, to another something completely different on the same subjectit depends a great deal on who hes talking to. No, I havent told you all this for you to speak with X about it, I have told you because it has posed a serious problem for me.
   Its best to wait and see. I put a certain force into that note I wrote this morning (I wrote it at a very early hour) and you know that a formation4 is created when I write; I willed it to go to himand he may have received it. Well see what happens. Its better not to speak of it because it might speaking is too external.
  --
   I probably needed the experience. You remember that type of detachment I spoke of when I had that experiencewhen the BODY had that experience of January 24, 1961well, it has increased to such an extent that it now applies to anything and everything linked with action on earth. This detachment was probably necessary. It began with something like things dissolving (Mother makes a gesture of crumbling something between her fingers); certain kinds of links between my consciousness and the Work were dissolving (not links with me, because I dont have any, but with the body; the whole physical consciousness, all that attaches it to the things in its environment, to the Work and to the entourage I spoke to you about that in regard to physical immortality; well, thats what is happening now). Its like things dissolvingdissolving, dissolving, dissolving. And its more and more pronounced. During these last days, things have been becoming increasingly difficultdifficulties have been coming one after another, one after another. Formerly, I had the power to get a grip on them and hold them (Mother tightens her grip as though mastering circumstances); but now that this type of detachment has begun, things drift away everywhereeverywhere, everywhere.
   So this episode with X is probably part of the same process. What has been affected is a certain confidence in the REALITY of the Power, the REALITY of spiritual action; there seems to be no communication between here (above) and there (below).
  --
   Yes, its as if I were living, as if the BODY were living (despite all the illnesses and attacks, all the ill will besetting it), living in a bath of the divine vibrationbathing in something immenseimmense, immense limitless, and so stable! The body lives in it like this (gesture as if Mother were floating). So even when there is what we call physical pain, even when there are blows to morale (like having a cashier ask you for money and you have none to give him5), well, despite it all, despite all the possible complications (coming all at the same time), EVERYTHING, everything that happens now, even things which seem extremely unpleasant to our mental conceptions or our mental reactions, everything is a bath, a bath of the vibration of divine Love. So much so that if I didnt control my body, I would be smiling at everything all the time like an idiot. A beatific smile for everything (I dont show it because I control myself).
   (silence, the clock strikes the hour)

0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   I dont know if its because I have been so violently attackedbludgeonedby all these malevolent energies, but in any case, I sensed acutely the FORMIDABLE immensity of what has to be done in order for THAT to be realized.
   (silence)
   When external difficulties subside, when the body becomes passive and quiet, when it is not constantly demanding attention, then you can LIVE in this supramental consciousness and it does not seem so difficult; you feel it is so victorious in its essence that it will end all difficulties.
   But for this to come about, you must remain for a while on those higher reaches and not be constantly, constantly dragged down below where you have to fight each minute simply to LASTto last in all ways: not just personally, but collectively.2 Its a minute-to-minute bout, simply to last. And how long do we have to last for the thing to be done?
  --
   Its not something miraculous, you know. To be really satisfied, the human mind always needs some kind of miracle. In its thought, the miraculous is associated with the Divine. I know, because I was born like that. I felt like that when I was very young. And only because life has dealt me some extremely brutal denials have I come to this kind of sober and reasonable attitude. You know (I told you this the other day), its disgusting! (Mother laughs) All the bloom has gone banished by the hard knocks of life. For I was born with this feeling that yes, that Truth is something miraculous, which has only to show itself to prevail.
   It would be like thatwithout the adverse forces.

0 1961-04-08, #Agenda Vol 02, #The Mother, #Integral Yoga
   He is used to maintaining a kind of poise, the poise of the traditional attitude of indifference towards everything material: Its an illusion, it has no importance, theres no need to be concerned with it. Nature is acting, not 1; Nature is acting and Nature is built like that, so why bother about it, why worry. Thats how he lived until he came here, and its why he had this attitude of indifference. But here it began to change. And of course his body isnt used to it; it has difficulty keeping up, it lacks plasticity.
   The first thing he did was to go see the Doctor and ask him to heal his ear, heal his stomach, heal. So the Doctor told him, But why do you eat just anything at any time of day? Naturally youre sick. And then he was constantly running up against our ways of organizing material things herepeople like him dont organize, they dont care, they just let things drift. Regarding his son, for instance, the Doctor told him, Its because you dont look after him. If you did, this wouldnt happen. And X very bluntly replied, But why!?

0 1961-04-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   And it isnt true that they dont obey! Its just that we dont know how to handle them. Cats are extremely sensitive to the vital force, to vital power, and they can be made perfectly obedientand with such devotion! Cats are said to be neither devoted nor attached nor faithful, but thats not true at all. You can have quite a friendly relationship with them.
   And, an incredible thing this cat was very pretty, but she had a wretched tail, a tail like an ordinary cat; and one day when I was with her at the window, one of the neighbors cats wandered into the gardenan angora with three colors, three very prominent colors, and such a beautiful tail trailing behind! So I said (my cat was just beside me), Oh! Just see how beautiful she is! What a beautiful tail she has! And I could see my cat looking at her. My child, in her next litter she had one exactly like that! How did she manage it? I dont know. Three prominent colors and a magnificent tail! Did she hunt up a male angora? Or did she just will for it intensely?
  --
   Mind you, I would never have considered having any, but two cats were already there when I came to the house. They were not very interesting cats, but they became the parents of the one I just told you about (those boys who were living with Sri Aurobindo had already had some experience; they knew quite a few things about cats), and that was the origin of all the cats I had here. But people (you know how simplistic they always are!) believed I had some special attachment for cats, so then of course everybody started keeping cats! It was no use my telling them, No, its a particular study were making I wanted to see, to learn certain things, and I learned what I had to but now that I have moved to another house, the cat era is over; the old friends are gone, only the younger generation is left. I gave them all away and said) Thats enough. But its hard to make people understandsome people here have 25 cats! Thats unreasonable! Its not the way to deal with cats. You have to look after them as I did, and then it becomes interesting.
   There was one I know I SAW it: when he died there was already the embryo of a psychic being, ready for a human incarnation. I made them progress like wildfire.

0 1961-04-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   All night long and whenever my attention is not being drawn away by something or other and even then, its there as if behind a veil I am nothing but a force that pushes. Thats what I have become.
   (silence)

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   These are political texts from the revolutionary period, concerning bomb attacks against the English. And then he says that the man God has protected can never be touched. However hard you try, you will never be able to slay him. But who can protect the man God has already slain? He has already been slain by God. And man is simply the instrument used by God to do here what has been done there (it has ALREADY been done there). Its very simple.
   Yes, I quite understand. But in general, does EVERYTHING that happens here first get played out on the other side in some way? Its an occult problem, and furthermore a problem of freedom.
  --
   I have had this experience, and I remember it even went on for several days; I saw all material circumstances as an absolutean absolute that we perceive as an unfolding, but which is an eternally existing absolute. I had this experience, and at the same time I had a very clear perception of what falsehood is the lie; what, from the psychological, the mental point of view, Sri Aurobindo, translating from the Sanskrit, called crookedness.3 We attribute the course of circumstances to our psychological reactionsand indeed, they are used momentarily because everything collaborates either consciously or unconsciously to make things be what they have to be but things could be what they have to be without the intervention of this falsehood. I lived in that consciousness for several days, and it became apparent that this was what separated falsehood from truth. In this state of knowledge-consciousness, the distinction can be made between falsehood and truth; and when seen in that truth-consciousness, material circumstances change character.
   Now I no longer have the experience of that state except as a memory, so I cant formulate it accurately. But what was very clear and comes very oftenvery oftenis the perception of a superimposition of falsehood over a real fact. This brings us back to what I was telling you some time ago,4 that everything is very simple in its truth, that human consciousness is what complicates everything. But the former was an even more total experience of it.
  --
   No! Thats exactly our falsehood! What we see is not THE THING; its a reflection, a distorted image in our consciousness. The thing itself exists outside this reflection, and in that existence it doesnt have the character we attri bute to it. Once we have grasped this, we understand that we can get out of itotherwise, we could never get out!
   There is a universal unfolding, the true unfolding, that of the Supreme Lord who watches (this is the best way to put it) his own unfoldment. But for some reason or other, there has been a deformation of consciousness which makes us see this unfolding as something separate, a more or less adequate expression of the Divine Will. But it isnt so! It is the very unfolding of the Divine within Himselfwithin Himself, from Himself, for Himself. And its simply our falsehood that makes a separate thing of it The very fact of objectifying (what WE call objectification) is already a falsehood.5

0 1961-04-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Soon afterwards, concerning X, who had stated that the most recent attacks against Mother, and even those of two years earlier when she had been forced to withdraw to her room, were the result of black magic, and that certain members of the Ashram were DIRECTLY responsible for them, or in any case, had served as intermediariesas a switchboard, to quote himin connection with an outside magician.)
   I have been racking my brains, but really, I cant hit on who, IN THE ASHRAM, could be doing magic against me! Having bad thoughts is very widespread, but that doesnt m atter in the least.

0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   Those who say that are simpletons and dont even know what theyre talking about! It is enough to read everything Sri Aurobindo has written to know that it is IMPOSSIBLE (underlined) to found a religion upon his writings, since for each problem, for each question, he presents all aspects and, while demonstrating the truth contained in each approach, he explains that to attain the Truth a synthesis must be effected, overpassing all mental notions and emerging in a transcendence beyond thought.
   Your second question, therefore, makes no sense! Furthermore, if you had read what appeared in the last Bulletin,1 you could never have asked it.
  --
   Religion always has a tendency to humanize, to create a God in the image of mana magnified and glorified image, but essentially always a god with human attributes. And this (laughing) creates a sort of intimacy, a sense of kinship!
   T. has taken it literally, but its true that even the Spanish, when their god doesnt do what they want, take the statue and throw it in the river!

0 1961-05-19, #Agenda Vol 02, #The Mother, #Integral Yoga
   There are successive curves, each second of which would have to be noted down; and in the course of one of these curves, something is suddenly found. For example, at the beginning of The Yoga of Self-Perfection, Sri Aurobindo reviews other yogas, beginning with Hatha Yoga. I had just translated this when I remembered Sri Aurobindo saying that Hatha Yoga was very effective but that it amounted to spending your whole life training your body, which is an enormous time and effort spent on something not essentially very interesting. Then I looked at it and said to myself, But after all, (I was looking at life as it is, as people ordinarily live it) one spends at least 90% of ones life merely to PRESERVE ones body, to keep it going! All this attention and concentration on an instrument which is put to hardly any use. Anyway, I was looking at it with that attitude, when suddenly all the cells of my body responded, in such a spontaneous and WARM way. How to say it? Something so so moving. They told me, But its the Lord who is looking after Himself in us! Each one was saying: But its the Lord who is looking after Himself in us!
   It was truly lovely. Then I gave my reason a good poke: How stupid can you be! You always forget the essential.
  --
   But all the rest of the time. From morning to evening, letters to read, things to organize, people to see. And at night, every time I come out of my trance there is a swarm of things here (gesture around the head) waiting to be heard, demanding attention.
   Sometimes there are amusing thingsif I were to note down all I see! There are things things which dont appear as they are in ordinary life, but as they ARE when seen with a slightly more clairvoyant eyeits rather amusing. But it amounts to nothing-a sort of distraction.

0 1961-06-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   Therefore, I have told her (to put it simply): provided you are sincere in your attitude, all is well.
   ***

0 1961-06-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   I truly have the impression of a kind of abyss between the X I can sense, who attracts me, and the outer man.
   I dont know the outer X, I have been very careful not to enter into contact with him! But from the first day I sensed a gap.

0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   There have been very, very few cases, a quite minimal number, when people have called (not very sincerely) and their call hasnt had much effect. But even these people have a protection. There was a woman here, an old woman who was not very sincere (she didnt live hereshe only came to visit) and the last time she visited she fell ill and died. Then I saw that she was completely dispersed into all her desires, all her memories, all her attachments and it had all been sc attered here and there, into all sorts of things (one part of her was seeking, seeking where to go and what to do); anyway, it was rather pitiful. Afterwards I was asked, How did it happen? She was calling all the time. I replied that I had not heard her callit must not have been very sincere, only a formula.4
   But its very rare that people get no response.
  --
   Some time before his heart attack he said to his children: the gown is old, it must be thrown away.
   (silence)
  --
   And then one understands all, allall the details. Some things can be understood intellectually or psychologically (which is very good, it has an effect and it helps you), but that always seems so hazy; it works through an imprecision. But now the vibrations mechanism is understoodits MECHANICS; and thus it becomes precise. All these attitudes the yoga recommendsbeginning with action done as offering, then complete detachment from the result (leaving the result to the Lord), then perfect equanimity in all circumstances, all these stages which one understands intellectually, feels sentimentally, and has fully experiencedwell, all this takes on its TRUE MEANING only when it becomes what could be called a mechanical action of vibrationat that point one understands why it must be like it is.
   And these last few days, especially yesterday and this morning, oh! Extraordinary discoveries! We are on the right track.

0 1961-07-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   Thats not how it is, mon petit! This is precisely how the modern Western attitude has become twisted compared to the ancient attitude, the attitudeit isnt exactly ancientof the Gita. Its extremely difficult for the Western mind to comprehend vividly and concretely that ALL is the Divine. It is so impregnated with the Christian spirit, with the idea of a Creator the creation on one side and God on the other! Upon reflection, one rejects this, but it has entered into our sensations and feelings, and sospontaneously, instinctively, almost subconsciouslyone credits God with all one considers to be the best, the most beautiful, and especially with what one wishes to attain, to realize. (Each individual, of course, changes the content of his God according to his own consciousness, but its always what he considers to be the best.) And just as instinctively, spontaneously and subconsciously, one is shocked by the idea that things one doesnt like or doesnt approve of or which dont seem to be the best, could also be God.
   I am putting this purposely into rather childish terms so that it will be clearly understood. But this is the way it is. I am sure of it because I have observed it in myself for a VERY long time, and I had to. Due to the whole subconscious formation of childhoodenvironment, education, and so forthwe have to DRUM into this (Mother touches her body) the consciousness of Unity : the absolute, EXCLUSIVE unity of the Divineexclusive in the sense that nothing exists apart from this Unity, even the things which seem most repulsive.
  --
   In any case, there it isasking that kind of question is still taking the attitude of those who make a distinction between what is Divine and what is not Divine, or rather what is God and what is not God. How can He be weak? Its a question I could never ask.
   I quite understand. But when one speaks of the Lila, the divine play, it implies that He in some way remains in the background and doesnt really get into the act, as they say that Hes no really part of the game, but simply watches.

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   And it has become acute since.1 No, I dont read these days, because Ive had a hemorrhage in this eye. There have been too many letters, and its difficult for me to decipher handwriting the result is this hemorrhage. So I have gone on strike. All right, I said, I wont read any letters for a week. People can write as much as they please, its all the same to me Im not reading any more. But just before stopping (I stopped reading for only three days), I read a passage where Sri Aurobindo speaks of his own experience and his own work and explains in full what he means by the supramental transformation. This passage confirmed and made me understand many experiences I had after that experience of the bodys ascent [January 24, 1961] (the ascent of the body-consciousness, followed by the descent of the supramental force into the body); immediately afterwards, everything (how to put it?) outwardly, according to ordinary consciousness, I fell ill; but its stupid to speak this way I did not fall ill! All possible difficulties in the bodys subconscient rose up en masseit had to happen, and it surely happened to Sri Aurobindo, too. How well I understood! How well, indeed. And its no joke, you know! I had wondered why these difficulties had hounded him so ferociouslynow I understand, because I am being attacked in the same relentless fashion.
   Actually, it springs from everything in material consciousness that can still be touched by the adverse forces; that is, not exactly the body-consciousness itself but, one could say, material substance as it has been organized by the mind the initial mentalization of m atter, the first stirrings of mind in life making the passage from animal to human. (The same complications would probably exist in animals, but as there is no question of trying to supramentalize animals, all goes well for them.) Well, something in there protests, and naturally this protest creates disorder. These past few days I have been seeing. No one has ever followed this path! Sri Aurobindo was the first, and he left without telling us what he was doing. I am literally hewing a path through a virgin forestits worse than a virgin forest.
  --
   From experience, I know perfectly well that when one is satisfied with being a saint or a sage and constantly maintains the right attitude, all goes well the body doesnt get sick, and even if there are attacks it recovers very easily; all goes very well AS LONG AS THERE IS NOT THIS WILL TO TRANSFORM. All the difficulties arise in protest against the will to transform; while if one says, Very well, its all right, let things be as they are, I dont care, I am perfectly happy, in a blissful state, then the body begins to feel content!
   Thats the problem: something totally new is being introduced into M atter, and the body is protesting.
  --
   Onlythere is an only in all thisif there were a more liberal proportion between the refreshing (if I may say so) freedom of solitude and the necessity for collective work, there would probably be fewer difficulties. Towards the end of the first year after I retired upstairs3 (perhaps even before, but anyway, some time after I began doing japa while walking), I recall having such sessions up there! Had there been a personal goal, this goal was clearly attained; it is indescribable, absolutely beyond all imaginable or expressible splendor.
   And that was when I received the Command from the Supreme, who was right here, this close (Mother presses her face). He told me, This is what is promised. Now the Work must be done.

0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   It isnt difficult to conceive of an individual in the solitude of the Himalayas or in a virgin forest beginning to create around himself his miniature supramental worldthis is easy to imagine. But the same thing would be necessary: he would need to have attained such perfection that his power would act automatically to prevent any outside intrusion.
   Because such beings would automatically become the target of outside attacks?
   They would need to be automatically protected; that is, any foreign or opposing element should be kept from approaching.
   There are stories like this, you know, about people who lived in an ideal solitude, and its not at all impossible to imagine. When one is in contact with this Power, when it is within you, you can see that such things are childs play! It even reaches the point where there is the possibility of changing certain things, of influencing vibrations and forms in the surrounding environment by contagion, so that automatically they begin to be supramentalized. All that is possible but confined to the individual scale. While if we take the example of what is happening here, where the individual remains right in the midst of all this chaos. Thats the difficulty! Doesnt this very fact make a certain perfection in realization impossible to attain? But the other case, the individual isolated in the forest, is always the same thingan example giving no proof that the rest will be able to follow; while whats happening here should already have a much broader radiating influence. At some point this has to happenit MUST happen. But the problem still remains: can it happen simultaneously with or even before the supramentalization of the single individual?
   (silence)
  --
   This eye [hemorrhage], for instance, resulted from such a disorder, a very dark force that someone allowed to enter, not deliberately, not knowingly, but through weakness and ignorance, always mingled, of course, with desire and ego and all the rest. (Without desire and ego, such things would find no access but desire and ego are very widespread.) At any rate, that was plainly the cause and I sensed it immediately. Sometimes when it comes, it creeps up like this (Mother brings her hand to her throat), a black shadow strangling you. Yet inwardly nothing is affected at all, to such an extent that if I didnt pay attention to the purely external reaction, I wouldnt know anything had happened (its the great Play); but externally the indication is immediate: half an hour later I had this eye hemorrhage. I was struggling against a wholly undesirable intrusion, and I knew italthough from an outer point of view, the cause was insignificant. Its not always the events we consider serious or important that produce the most harmful effectsfar from it. Sometimes its an altogether INSIGNIFICANT intrusion of falsehood, for some quite insignificant reasonwhat is commonly labeled a stupidity. This stems from the fact that the adverse forces are always lying in wait, ready to rush in at the least sign of weakness.
   The incomprehension generated by doubt (the kind of doubt that always results from an egoistic movement) is very dangerous. Very dangerous. Its not even necessary to be in a psychic consciousness even for an enlightened vital consciousness, it produces no effect; but HERE, in this material swarm.
  --
   Pralaya: The destruction of a universe at the end of a cycle. According to Hindu cosmology, the formation of each universe begins with an 'age of truth' (satya-yuga) which slowly degenerates, like the stars, till there is no truth left at all; it becomes a 'dark age'(kali-yuga) like ours, and ends with a cataclysm. Then a new universe is reborn out of this cataclysm and the cycle begins again. There is a correspondence here with a modern cosmological theory according to which a phase of contraction, of galaxies collapsing upon themselves, follows a phase of expansion and precedes a new explosion ('Big Bang') of the 'primal egg'and so on, in a recurring and apparently endless and aimless series of cosmic births which, like our own human births, develop, attain some sort of 'summit,' then collapse, always to begin again. According to Theon, our present universe is the seventh but where is the 'beginning'?
   Note that modern astronomy is divided between the theory of endless phases of contraction-explosion-expansion, and the theory of a universe in infinite expansion starting with a 'Big Bang,' which seems quite as catastrophic, since the universe is then plunging at vertiginous speed into an increasingly cold, empty, and fatal infinity, like a bullet released from all restraints of gravity, until... until what? According to astronomers, an exact measurement of the quantity of m atter in a cubic meter of the present universe (one atom for every 400 liters of space) should enable us to decide between these two theories and learn which way it will be best for us to die. If there is more than one atom per 400 liters of space, this quantity of m atter will create sufficient gravitation to halt the present expansion of galaxies and induce a contraction, ending with an explosion within an infinitesimal space. If there is less than one atom per 400 liters of space, the quantity of m atter and thus the gravitational effect will be insufficient to retain the galaxies within their invisible net, and everything will spin off endlesslyunless we discover, with Mother, a third position, that of a 'progressive equilibrium,' in which the quantity of m atter in the universe proves in fact to be a quantity of consciousness, whose contraction or expansion will be regulated by the laws of consciousness.

0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   Standing there between two iridescent pillars is a very tall figure; his face, framed in short blond curls, is that of a very young man; his eyes are sea-green; he is clad in a pale blue tunic, and like wings upon his shoulders are great, snow-white fins. Beholding me, he steps aside against a pillar to let me pass. Scarcely have I crossed the threshold when an exquisite melody strikes my ears. The waters are all iridescent here, the ground aglow with glossy pearls; the portico and the vault, hung gracefully with stalactites, are opaline; delectable perfumes hover everywhere; galleries, niches and alcoves open out on all sides; but directly ahead of me I perceive a great light and towards it I turn my steps. There are great rays of gold, silver, sapphire, emerald and ruby, radiating outward in all directions, born from a center too distant for me to discern; to this center I feel drawn by a powerful attraction.
   Now I see that these rays emanate from a recumbent oval of white light encircled by a superb rainbow, and I sense that the one whom the light hides from my view is plunged into a profound repose. For long I remain at the outer edge of the rainbow, trying to pierce through the light and see the one who is sleeping encircled by such splendor. Unable to discern anything, I enter the rainbow, and thence into the white and shining oval. Here I see a marvelous being: stretched on what seems to be a mass of white eiderdown, his supple body, of incomparable beauty, is garbed in a long, white robe. His head rests on his folded arm, but of that I can see only his long hair, the hue of ripened wheat, flowing over his shoulders. A great and gentle emotion sweeps through me at this magnificent spectacle, and a deep reverence as well.

0 1961-08-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   I knew how it was with her because I remember the days when Sri Aurobindo was here and I used to go downstairs to give meditations to the people assembled in the hall. Theres a ledge above the pillars there, where all the gods used to sitShiva, Krishna, Lakshmi, the Trimurti, all of them the little ones, the big ones, they all used to come regularly, every day, to attend these meditations. It was a lovely sight. But they didnt have this kind of adoration for the Supreme. They had no use for that concepteach one, in his own mode of being, was fully aware of his own eternal divinity; and each one knew as well that he could represent all the others (such was the basis of popular worship,7 and they knew it). They felt they were a kind of community, but they had none of those qualities that the psychic life gives: no deep love, no deep sympathy, no sense of union. They had only the sense of their OWN divinity. They had certain very particular movements, but not this adoration for the Supreme nor the feeling of being instruments: they felt they were representing the Supreme, and so each one was perfectly satisfied with his particular representation.
   Except for Krishna. In 1926, I had begun a sort of overmental creation, that is, I had brought the Overmind down into m atter, here on earth (miracles and all kinds of things were beginning to happen). I asked all these gods to incarnate, to identify themselves with a body (some of them absolutely refused). Well, with my very own eyes I saw Krishna, who had always been in rapport with Sri Aurobindo, consent to come down into his body. It was on November 24th, and it was the beginning of Mother.8

0 1961-08-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   Then comes what Theon called the nervous sub-level, which lies between this subtle physical and the vital. And it acts as a protection: if it is stable, harmonious and strong, it protects youit protects you even physicallyfrom contagious diseases, for instance, and even from accidents. I experienced it when I was living at Val-de-Grce. It was the year I resolved to attain union with the psychic being and I was concentrated on this from morning to night and night to morning. Every day I spent some time in the Luxembourg Gardens. They were right near the house, but to get there I had to go all the way down Rue du Val-de-Grce and cross Boulevard Saint Michel, where there were streetcars, automobiles, buses the whole circus. I would remain in my concentration the whole time, and once, while crossing the boulevard, I felt a shock about this far from my body [slightly more than arms length], so spontaneously I jumped backjust enough for the streetcar to pass by. I hadnt heard anything; I was totally absorbed, and without that warning I would surely have been run over; instead, I jumped back just in time, and the streetcar sped by. I understood then that this nervous sheath was something entirely concrete, because what I had felt was not an idea of danger but a shocka material SHOCK.
   So its true that as long as this envelope is strong and undamaged, you are protected. But for instance, if you are over-tired or worried or flusteredanything that brings disorder into the atmosphere seems to make holes in this envelope, and all kinds of things can enter.
  --
   We are not sure, finally, if this envelope and the circumconscient are one and the same thing, but this is how Sri Aurobindo speaks of it: 'The first thing one sees when one has broken the barrier is the vital-physical body. It is around the physical body and with the physical it forms as it were the "nervous envelope." The force of a disease has to break through it to reach the bodyexcept for the attacks on the most material parts. You can then feel the disease coming and also feel in the nervous envelope the part of the body which it is going to, or intending to, attack because what is in the nervous envelope has a material counterpart in the body. Thus it is the vital-physical which is first attacked and then the force takes the form of a disease in the system. I had myself the experience of fever all around the body.'
   A.B. Purani, Evening Talks with Sri Aurobindo, Volume I, p. 232

0 1961-08-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   At any moment, if I just pay a little attention, its like that. And then the body has no more limitsmore and more, they seem to disappear.
   And for the least little things, the least little things; and all taking place within the Supreme, with the ecstasy of His Presence. For the tiniest, tiniest little things: how the Force behaves when youre arranging objects, when youre moving something for everything, for food, for.

0 1961-08-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Nowadays I always spend a part of the night in the realm of expression, a realm where generally I never used to go at all. Its a very lovely place, very human in the sense that its not a scene from Nature: there are huge rooms and great, highly intellectual arrangements; yet its very lovely, with such a clear and limpid atmosphereall in clear shades (Mother gives up trying to describe it). Oh, its so luminous and lovely, very well organized, as far as the eye can see; it seems as big as the earth. The rooms are roofless, just imagine! Huge roofless rooms flooded with light, and transparent partitions. And the people inside seem very, very awarenot a lot of people, but extremely studious and attentive, and they are creating arrangements of things. They must be people writing books. They are making compositionsoh, if you knew how lovely it was! Its as if they were taking colors and more or less geometrical forms and placing them in relation to one another. There are huge pigeonholes where everything is in order, and yet without doors, not closed upwide open and still completely protected. An interesting place. I dont usually go there Ive gone maybe two or three times in my life, without paying much attention but lately, because of this book you are writing, Sri Aurobindo is taking me there all the time.
   And there are people with no countryhe takes me to a place where the people have no country, no race, no special costume they seem very universal. And they move around harmoniously, silently, as though they were gliding and with precision, everything is extremely precise. Some of them have even shown me things: there were some lovely colored papers! But these colors are unearthly, somehow transparent. They were arranging it all, demonstrating and explaining to me how it has to be arranged to give the maximum effect.

0 1961-09-16, #Agenda Vol 02, #The Mother, #Integral Yoga
   You know, we are surrounded by complications, but there is always a place where it all opens out simple and straightthis is a fact of my experience. You go around in circles, seeking, working at it, and you feel stuck; then something in the inner attitude gives way, and all of a sudden it opens outquite simply.
   I have had this experience very often. So I have asked Sri Aurobindo to give it to you.
  --
   This morning when I was walking, the program of the day and the work ahead of me was so formidable that I felt it to be impossible. And yet simultaneously there was this immobile inner POSITION in me; as soon as I stop my movement of formation and action, it becomes like a dance of joy: all the cells vibrating (there is a sort of vivacity, and an extraordinary music), all the cells vibrant with the joy of the Presence the divine Presence. But when I see the outside world entering and attacking, well this joy doesnt exactly disappear, but it retreats. And the result is that I always feel like sitting down and keeping stillwhen I can do that it is marvelous. But of course, all the suggestions from outside come in: suggestions of helplessness and old age, of wear and tear, of diminishing power, all thatand I know positively that its false. But calm in the body is indispensable. Well, for me also Sri Aurobindos answer is always the same: Be simple, be simple, very simple.
   And I know what he means: to deny entry to regimenting, organizing, prescriptive, judgmental though the wants none of all that. What he calls being simple is a joyous spontaneity; in action, in expression, in movement, in lifebe simple, be simple, be simple. A joyous spontaneity. To rediscover in evolution that condition he calls divine, which was a spontaneous and happy condition. He wants us to rediscover that. And for days now he has been here telling me (and the same goes for your work): Be simple, be simple, be simple. And in his simplicity was a luminous joy.

0 1961-09-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   I had a clear vision of the two kinds of opposites in nature (not only in nature but in life) which almost everyone carries within himself: one is the possibility of realization, the other is the path chosen to attain it. There is always (its probably inevitable) the stormy path of struggle, and then there is the sunlit path. After much study and observation, I have had a sort of spiritual ambition (if it can be called that) to bring to the world a sunlit path, to eliminate the necessity for struggle and suffering: something that aspires to replace this present phase of universal evolution with a less painful phase.
   It greatly interested me when I read your letter. I was looking at why you have so many difficulties; twice in your note you wrote that it [writing] is a suffering. You have very often written this word, very often spoken it, and it seems dominant in one aspect of your beingwhile in the other is the glory of a supreme joy, the very stuff of the future realization.

0 1961-10-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   This concentration on finding the mechanism sprang from the fact that there were disorders in the body which were vanishing and then reappearingpermanent cure seemed impossible. So I told myself, Somewhere, probably in the subconscient, something must be justifying their presence. Then, after concentrating and searching and concentrating some more, suddenly a memory rose up from the subconscient (a memory which is a kind of continued existence under a certain form), the memory of a particular set of movements and actions (not physical movements, but attitudes) that go back many years and had never attracted my attention. None of it had ever been included in the general clearing-out because, like so many other things, it all seemed to be due to normal, ongoing circumstances. But thats just where I saw (what to call it?) the hue, the taint of Falsehood. Its very subtle. These are very subtle things. But suddenly, oh! It caught hold of me and created a revolution in the whole being. All those vibrations were cast up and transformedan extraordinary thing. It stirred up much more commotion and revolution than I had ever expected. And ah! A relief. Something was clarified, bringing a brilliant, new comprehension, and then quite interesting physical results. Before this, I was really feeling rather poorly, extremely tired, with the impression of a decline into decrepituderelatively speaking! (It was in a very superficial part of the being, but it was enough to be disagreeable.) And all of itpfft! Gone in a single stroke.
   And that very day, I had this experience with the possessed personit all came together. And then afterwards, a sort of mastery over the problem and the impression of a breakthroughan opening up of the WAY to change, which is this enlargement. First, the movement of generosity (not that shriveling movement, but its exact opposite the movement of expansion), and from there you go on to universality, and from universality to Totality.

0 1961-10-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   And this light was absolutely immobilevibrationless, totally compact and coherent. When I see Xs light, for example, there are always vibrations in it; it vibrates, vibrates, things are shifting about; out with this, not a single vibration, not one movement: a MASS that seemed eternally immobile but which was (how to put it?) attentive, listening. It was a volume with the form of the head, as if that had wholly taken over the head. It was full, so full, yet with no feeling of tension or of anything resisting, none at all; there was only a kind of immobile eternity and COMPACT, compact, absolutely coherent, no vibrations. And it increased, increased more and more, it became heavy, but with a very particular heavinessnot a weight, the feeling of a mass.
   And within all this, I no longer existed. I seemed to vanish into a kind of trance, yet I was consciousnot I: the consciousness was conscious of what Sri Aurobindo was conscious of. And he was following the reading. But I couldnt remember anything; at the time, it was impossible to observe. I can only describe it all to you now because the experience remained for at least an hour and a half afterwards; when I left here, I began to objectify it, to see what it wasaside from that, it was merely a STATE I found myself in. But in this state there was an awareness of what he was hearing, and at two or three places in your reading he seemed to be saying (I cant be exact, I can only give the impression), Not necessary. In fact, thats what made me call this passage too philosophical (although when you first asked my opinion I was in a peculiar condition, nothing was active in me). With him, it was very clear, it was almost as if there were a certain number of words about which he said, That, not necessary. That, not necessary. Not many, not often, but once in a while. Especially at the end (he was still there inside my head while you were talking), when you were saying that its necessary to explain to people; there he very clearly said, No, not necessary.
  --
   Above all, he would like the end to be brief. Thats something I felt from the very first daylet the end surge up and leave you in suspense; above all, dont try to be reasonable. An upsurge of light like a door bursting open onto a very luminous and unknown future, but with no attempt to make it tangible and approachable. I am sure of thisthis impression of a closed door (people live behind doors, you know), and then abruptly the door is flung wide-open on an explosion of light and you are left there: sit down, look, contemplate and wait for the moment to be ripe for venturing forth.
   Above all, have no ambition to make anyone understand anything whatsoever.
  --
   You have to concretely feel that Sri Aurobindos full Power of expression is there (I dont mean the words, its not a question of words), but the power to transmit knowledge (not mental knowledge, experience). Its constantly there. So an attentive silence but be very patient, because as soon as the Force comes, something begins to stir in the mental regions. Then there is also a sort of eagerness to seize hold and it ruins the thing.
   I have noticed that the true inspiration doesnt come when one is very, very anxious, nor even when you have a very intense aspiration, but (how to put it?) when you succumb in a smile, and it all goes blank. Then theres nothing; but if you know how to curb impatience (simply delighting in His beatitude, even if ages passdelighting in His beatitude), then suddenly, when you least expect itflash! Thats IT!
  --
   I have a sort of vision in my head of parts of sentences, three or four words where the impression was what I told you: Not necessary. But it was a very minor thing. It was more an attitude, an attitude in the expression. But it wasnt disturbing.
   I keep feeling that Sri Aurobindo wants the conclusion to be swift; and I myself (probably not with his power of comprehension) have a vision, a sort of feeling coming from a great height above, that the most important part of the book should be very abruptlike breaking through a door, flinging it wide-open, and emerging in a rush of light. Thats all. Now keep quiet and see what happens.
  --
   Its not always when you think youre wasting your time that things go slowest. I have found out that theres a certain attitudean attitude of openness towards eternity, to be precise that makes things happen more quickly. Much more quickly.
   ***

0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   At any rate, you understand that Im not very keen on having Richard introduced into the book the simple fact of mentioning him attracts him.3
   He was a pastor at Lille, in France, for perhaps ten years; he was quite a practicing Christian, but he dropped it all as soon as he began to study occultism. He had first specialized in theological philosophy in order to pass the pastoral examinations, studying all the modem philosophy of Europe (he had a rather remarkable metaphysical brain). Then I met him in connection with Theon and the Cosmic Review, and I led him into occult knowledge. Afterwards, there were all sorts of uninteresting stories. He became a lawyer during the early period of our relationship and I learned Law along with him I could even have passed the exam! Then the divorce stories began: he divorced his wife; they had three children and he wanted to keep them, but to do so he had to be legally married, so he asked me to marry himand I said yes. I have always been totally indifferent to these things. Anyway, when I met him I knew who he was and I decided to convert him the whole story revolves around that.
  --
   The first issue began with The Wherefore of the Worlds (the English following the French), and in it Richard attributed the origin of the world to Desire. They were in perpetual disagreement on this subject, Richard saying, It is Desire, and Sri Aurobindo, The initial force of the Manifestation is Joy. Then Richard would say, God DESIRED to know Himself, and Sri Aurobindo, No, God had the Joy of knowing Himself. And it went on and on like that!
   When Richard went to Japan, he sent his manuscripts to Sri Aurobindo, including The Wherefore of the Worlds and The Eternal Wisdom, and Sri Aurobindo continued to translate them into English.
  --
   He wrote The Lord of Nations. And I saw him, oh! I saw this Lord of Nations. During the last war [World War II] I had some dealings with him again, but not through Richarddirectly. The being who used to appear to Hitler was the Lord of Nations. An incredible story! And I knew when they were going to meet (because after all, hes my son!9 That was the funniest part of it); and on one occasion I substituted myself for him, became Hitlers god and advised him to attack Russia. Two days later he attacked Russia. But upon leaving the meeting I encountered the other one [the real Asura] just as he was arriving! He was furious and asked me why I had done that. Its none of your business, I said, its what had to be done. You will see, he replied, I KNOW, I know you will destroy me, but before being destroyed I will wreak just as much havoc as I can, you can be sure of that.
   When I returned from my nocturnal promenades I would tell Sri Aurobindo about them.
  --
   Ever since Ive known that Sri Aurobindo attached importance to this book, I have been doing a great deal of looking. I told you what I saw the other day, didnt I? You asked my advice in choosing the photos and you had picked the one of him in meditation [Sri Aurobindo on his bed after he left his body]. Earlier, I had seen the photo of him young; and while I was looking at it, Sri Aurobindo was there and he suddenly took me thousands of years into the future Ive told you about thisand said to me, The beginning of the legend. Then I understood that this was the right photo for the book.
   Evidently he is making your book the starting point for all that will be thought and said and done upon earth on the intellectual plane. And I assure you that I am helping you and he is helping you!
  --
   Richard died in the United States in 1967, then made a vain attempt to reincarnate in Auroville. Thus the danger of ' attracting him,' at least under this form, seems remote.
   On June 28, Archduke Ferdin and of Austria was assassinated at Sarajevo.

0 1961-11-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   I am telling you this because, as soon as I got your letter, I replied with what Ill read to you now; then I was immediately faced with something I couldnt formulate, the kind of thing that gives you the feeling of the unknown (all I knew was my own experience). So I did the usual thingbecame blank, turned towards the Truth; and I questioned Sri Aurobindo and beyondasking, if there were something to be known, that it be told to me. Then I dropped it, I paid no more attention. And only as I was coming here today was I told I cant really use the word told, but anyway, what was communicated to me concerning your question was that the difference between the two processes [the Rishis and the present one] is purely subjective, depending upon the way the experience is registered. I dont know if I can make myself clear. There is something which is the experience and which will be the Realization; and what appears to be a different, if not opposite, process is simply a subjective mental notation of one SINGLE experience. Do you follow?
   Thats what I was told.
   Now Im going to read you my replyits the first reaction (when something comes, I stay immobile; then an initial reaction comes from above my head, but its only like the first answering chord, and if I remain attentive, other things follow; what I have just told you is what followed). My immediate written response is based upon my own experience as well as upon what Madame Theon told me and what Sri Aurobindo told me. (Mother reads:)
   It is by rising to the summit of consciousness through a progressive ascent (thats what I meant just now by leaving the body, but without going into details), that one unites with the Supermind. But as soon as the union is achieved, one knows and one sees that the Supermind exists in the heart of the Inconscient as well. When one is in that state, there is neither high nor low. But GENERALLY, (I emphasized this to make it clear that I am not making an absolute assertion) it is by REDESCENDING through the levels of the being with a supramentalized consciousness that one can accomplish the permanent transformation of physical nature. (This can be experienced in all sorts of ways, but what WE want and what Sri Aurobindo spoke of is a change that will never be revoked, that will persist, that will be as durable as the present terrestrial conditions. That is why I put permanent.) There is no proof that the Rishis used another method, although, to effect this transformation (if they ever did) they must necessarily have fought their way through the powers of inconscience and obscurity.

0 1961-11-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   In the end, it would be a very interesting attempt: a stimulant for peoples intuitive capacities, instead of taking them all for donkeys and spoon-feeding them, going yum-yum-yum-yum-yum so that theyll digest it!
   (silence)

0 1961-12-16, #Agenda Vol 02, #The Mother, #Integral Yoga
   And if I tell that to people, they go wide-eyed. It makes no sense to themto even have the idea of a perfection existing somewhere, an attainable perfection, is already quite a lot for them! So I wrote:
   We thirst for perfection, not this human perfection which is the perfection of the ego and bars the way to the divine Perfection, but that ONE perfection which has the power to manifest upon Earth the eternal Truth.1

0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   So the very normal, natural reaction against this attitude is to negate the spiritual life: lets take the world as it is, brutally, materially, short and sweet (since it all comes to an end with this short life), lets do all we can to enjoy ourselves now, suffer as little as possible and not think of anything else. Having said that life is a condemned, reprehensible, anti-divine thing, this is the logical conclusion. Then what to do? We dont want to do away with life, so we do away with the Divine.
   Thats it exactly.
  --
   No. No, I dont believe it. Its only a question of attitude, thats all.
   No, Mother, its a question of experience. Ones writing must always well up from a deep and constant experience.
  --
   Here, just to give you an example: when I first began to work (not with Theon personally but with an acquaintance of his in France, a boy4 who was a friend of my brother), well, I had a series of visions (I knew nothing about India, mind you, nothing, just as most Europeans know nothing about it: a country full of people with certain customs and religions, a confused and hazy history, where a lot of extraordinary things are said to have happened. I knew nothing.) Well, in several of these visions I saw Sri Aurobindo just as he looked physically, but glorified; that is, the same man I would see on my first visit, almost thin, with that golden-bronze hue and rather sharp profile, an unruly beard and long hair, dressed in a dhoti with one end of it thrown over his shoulder, arms and chest bare, and bare feet. At the time I thought it was vision attire! I mean I really knew nothing about India; I had never seen Indians dressed in the Indian way.
   Well, I saw him. I experienced what were at once symbolic visions and spiritual FACTS: absolutely decisive spiritual experiences and facts of meeting and having a united perception of the Work to be accomplished. And in these visions I did something I had never done physically: I prostrated before him in the Hindu manner. All this without any comprehension in the little brain (I mean I really didnt know what I was doing or how I was doing itnothing at all). I did it, and at the same time the outer being was asking, What is all this?!
  --
   But it never passed through my head first, never, never, never! Experiences came in my childhood that I didnt understand until Sri Aurobindo told me certain things; then I said, Ah, so thats what it was! But I never had that kind of curiosity, I never cared to understand with the head, I wasnt interested. I was interested in the result, in the inner change: how my attitude towards the world changed, my position relative to the creation that interested me from my infancy; how what seemed to be quite ordinary incidents could so completely change my relationship with that whole little world of children. And it was always the same thing: instead of feeling burdened, with a weight on your head, and just plodding on like a donkey, something would lift (gesture) and you would be on top of ityou could smile and begin to change. See that thing thats out of place? Why not set it right! Like arranging things in a drawer.
   Why? How? What does it all mean? What do I care! Setting it right is whats important!
  --
   Think it over. I would like us to publish your book exactly as it is, with its full force, with all that Sri Aurobindo has put into it; and we will give it a bit of help to go and do its work. And you should come to an understanding with these people. But first you should write just a simple book, quite simple and quite positive: the constructive aspectvery constructive, very simple. No attempt to convince, no big problemsno, no, no! Sri Aurobindo has come to tell the world that man is not the final creation, that there is another creation; and he said this not because he knew it but because he felt it. And he began to do it. And thats all.
   It neednt be long.

0 1961-12-23, #Agenda Vol 02, #The Mother, #Integral Yoga
   There is something deeper. And within this deeper thing there was: quiet, quiet, quiet, we will wait; and the impression (but vague, distant and uncertain) of some attempt being made to introduce a very good possibility into the atmosphere. I never see on the purely physical plane, you know (its always on the subtle physical, the plane of possibilities thats more real to me; the purely physical generally eludes me, but I see the subtle physical clearly), and I was seeing I dont know, it was like something higher, from above, trying to make someone enter the field of possibilities, a brain that would suddenly be touched by the book and reverse the situation. I dont know who, I dont know what, I dont know how. Ah, you know that yellow rose I just gave you? Its fringed in pink. Well, what came was like a slender pink fringe winding through the atmosphere of this situation.
   Its possibleall is possible!
  --
   Because there comes a time when one perceives the entire universe in such a total and comprehensive way that, in truth, it is impossible to remove anything from it without disturbing everything. And going a couple of steps further, one knows for certain that things which shock us as contradictions of the Divine are simply things out of place. Each thing must be exactly in its place, and whats more, be supple enough, plastic enough, to admit into a harmonious, progressive organization all the new elements constantly being added to the manifest universe. The universe is in a perpetual movement of internal reorganization, and at the same time its growing: its becoming more and more complex, more and more complete, more and more integralindefinitely. And as the new elements manifest, the whole reorganization must be built on a new basis, and thus there isnt a second when ALL is not in perpetual movement. And when the movement is in accord with the divine order, its harmonious, so perfectly harmonious that its almost imperceptible. Now, if you descend from this consciousness towards a more external consciousness, you begin naturally to have a very precise feeling of what helps you attain the true consciousness and what bars the way or pulls you backwards or even fights against your progress. And so the perspective changes and you are obliged to say: this is divine or a help towards the Divine; and that goes against the Divine, its the Divines enemy. But this is a pragmatic standpoint, geared to action, to movement in material lifebecause you havent yet attained the consciousness surpassing all that; because you havent reached that inner perfection where you no longer have to fight, since you have gone beyond the field or the time or the utility of struggle. But before reaching that state in your consciousness and action, there is necessarily struggle; and if there is struggle, there is choice; and to choose, you need discrimination.
   (Mother remains silent)
  --
   All things are attracted to the Divine. Are the hostile forces also attracted to the Divine?
   You know, I can say one thing about this. Theres a type of woman I have met more or less periodically throughout my life. These beings are under the influence, or are incarnations of, or in any case are responsive to forces which Theon called passivenot exactly feminine forces, but on the Prakriti2 side of the universe: the dark Prakriti side (there is an active dark side, the asuric forces, and a passive dark side). And these are terrible beings, terrible! They have wreaked havoc in life. They represent one of the creations biggest difficulties. And they are attracted to me! Mon petit, they adore me, they detest me, they would like to destroy meand individually they CANNOT do without me! They come to me like like fireflies to light. And they hate me! They would like to crush me. Thats how it is.
   I have met five women like that, the last two here (they were the most terrible). Its a phenomenon of hate and rage mixed with loves greatest power of attractionno sweetness, of course, no tenderness, nothing like that but NEED, loves greatest power of attraction, mixed with hate. And they cling, you know, and then what fun!
   I had a session like that some days agoits a work Im pursuing. (Likewise, I have constantly been with the adverse force I once told you about,3 who keeps incarnating especially to harass meso theres also this phenomenon, amiably passing from one being to another!) Anyway, not long ago I had given an appointment to this woman and had decided not to say anythingbecause there was nothing to be done (the most beautiful things go rotten, theres nothing to do). So I remained silent, indrawn, fully in contact with the Supreme Presence, with the external personality annulled (this experience, in fact, lasting almost one hour, is what gave me the key to everything that has been happening lately). There was only the Supreme, nothing else the Supreme THERE, in that very body, mon petit, in that whole agglomeration and in that apparently absolutely anti-divine influenceHIS Presence was there!
  --
   See Agenda of March 26, 1959 (Vol. I, p. 288): the Titan sent especially to attack Mother's body, and who uses the people around her for this purpose.
   One of Mother's personalities.

0 1962-01-09, #Agenda Vol 03, #The Mother, #Integral Yoga
   Its strange, these attacks bizarre; they seem to have nothing to do with my state of health.
   Its a sort of decentralization. You see, to form a body all the cells are concentrated by a kind of centripetal force that binds them together. Well, now its just the opposite! A kind of centrifugal force seems to be dispersing them. When it gets a bit too much I go out of my body; outwardly I seem to faint but I dont faint, I remain fully conscious. So obviously this creates a sort of bizarre disorganization.
  --
   These past few days Ive had some interesting experiences from this standpoint. I had what is commonly called fever, but it wasnt feverit was a resurfacing from the subconscient of all the struggles, all the tensions this body has had for what will soon be eighty-three years. I went through a period in my life when the tension was tremendous, because it was psychological and vital as well as physical: a perpetual struggle against adverse forces; and during my stay in Japan, particularly oh, it was terrible! So at night, everything that had been part of that life in Japanpeople, things, movements, circumstancesall of it seemed to be surrounding my body in the form of vital3 vibrations, and to be taking the place of my present state, which had completely vanished. For hours during the night, the body was reliving all the terrible tensions it had during those four years in Japan. And I realized how much (because at the time you pay no attention; the consciousness is busy with something else and not concentrated on the body), how much the body resists and is tense. And just as I was realizing this, I had a communication with Sri Aurobindo: But youre keeping it up! he told me. Your body still has the habit of being tense. (Its much less now, of course; its quite different since the inner consciousness is in perfect peace, but the BODY keeps the habit of being tense.) For instance, in the short interval between the time I get up and the time I come down to the balcony,4 when I am getting ready (I have to get this body ready to come down) well, the body is tense about being ready in time. And thats why accidents happen at that moment. So the following morning I said, All right, no more tension, and I was exclusively concerned with keeping my body perfectly tranquil I was no later than usual! So its obviously just one of the bodys bad habits. Everything went off the same as usual, and since then things are better. But its a nasty habit.
   And so I looked. Is it something particular to this body? I wondered. To everyone who has lived closely with it, my body gives the impression of two things: a very concentrated, very stubborn will, and such endurance! Sri Aurobindo used to tell me he had never dreamed a body could have such endurance. And thats probably why. But I dont want to curtail this ability in any way, because it is a CELLULAR will, and a cellular endurance toowhich is quite intriguing. Its not a central will and central endurance (thats something else altogether)its cellular. Thats why Sri Aurobindo used to tell me this body had been specially prepared and chosen for the Workbecause of its capacity for obstinate endurance and will. But thats no reason to exercise this ability uselessly! So I am making sure it relaxes now; I tell it constantly, Now, now! Just let go! Relax, have some fun, wheres the harm in it? I have to tell it to be quiet, very quiet. And its very surprised to hear that: Ah! Can I live that way? I dont have to hurry? I can live that way?
  --
   Psychologically, there was no struggle, no tension, no effortnot ONCE; I was living in total and confident serenity. On the material plane there were attacks, but even these he took upon himself. Well, I saw it all, all those thirty years of life; not for a SECOND did I have any sense of responsibility, in spite of all the work I was doing, all the organizing and everything. He had supposedly passed on the responsibility to me, you see, but he was standing behindHE was actually doing everything! I was active, but with absolutely no responsibility. I never felt responsible for a single minutehe took the full responsibility. It was really.
   For the first seven years he was doing the work, not me. He was the one who saw people; I looked after his personal affairs, his housekeeping, his food, his clothes and so forth. I kept myself quietly busy with that, doing nothing else, not seeing people, simply looking after his material lifelike a child at play. It was seven years of integral peace.

0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
   That was the idea: for a few beings to first attain, here in this physical world, a level of realization giving them the power to materialize a supramental being.
   I once told you I put a body on a vital being7but I couldnt have made that body material; it would have been impossible: something is lacking. Something is lacking. Even if it were made visible, it would probably not be possible to make it permanentat the slightest opportunity, it would dematerialize. What we cant get is that permanence.

0 1962-01-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   Its almost like a reversal of attitude.
   Actually, people have always taken themselves for victims hounded by adverse forces the courageous fight back, the rest lament. But increasingly there has been a very concrete vision of the role the adverse forces play in the creation, of their almost absolute necessity as goads to make the creation progress and become its Origin again. And there was such a clear vision that one should accomplish ones own transformation thats what we must pray for, what we must work outrather than demand the conversion or abolition of the adverse forces.
  --
   The first rather tangible manifestation was this vision of the boat; with that, things became more concrete, it radically changed something in the attitude.
   Were at another stage now.
  --
   This recent period has been very difficult. I see clearly that it was a preparationto prepare the way for that experience. It came to reverse the attitude, the attitude of struggling to surmount, subdue and abolish everything antidivine in creation.
   Up till now, this attitude was probably (not probablycertainly) necessary to prepare things. But now theres a sort of sudden reversal, as if the moment had come for the creative principle, the force, the universal creative Force to say, This too is Me. For it is time for it to disappear. This too is Me: I no longer treat it as an enemy to get rid of; I accept it as Myself, so that it truly does become Me.
   And it was preceded by a kind of anguish: Will there always be something that, compared with the state to come, seems antidivine? No: after a long preparation, it becomes capable of feeling divine and thus of being divine.
  --
   Your practice of psycho-analysis was a mistake. It has, for the time at least, made the work of purification more complicated, not easier. The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mindto take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow termsruns riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.
   It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, and even of that it knows only a few ill-lit corners,is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges. If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. Even this should be done with care, not prematurely or rashly, following a higher guidance, keeping always the right attitude; for otherwise the force that is drawn down may be too strong for an obscure and weak frame of nature. But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of ones way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change.
   The system of getting rid of things by anubhava [experience] can also be a dangerous one; for on this way one can easily become more entangled instead of arriving at freedom. This method has behind it two well-known psychological motives. One, the motive of purposeful exhaustion, is valid only in some cases, especially when some natural tendency has too strong a hold or too strong a drive in it to be got rid of by vicra [intellectual reflection] or by the process of rejection and the substitution of the true movement in its place; when that happens in excess, the sadhak has sometimes even to go back to the ordinary action of the ordinary life, get the true experience of it with a new mind and will behind and then return to the spiritual life with the obstacle eliminated or else ready for elimination. But this method of purposive indulgence is always dangerous, though sometimes inevitable. It succeeds only when there is a very strong will in the being towards realisation; for then indulgence brings a strong dissatisfaction and reaction, vairagya, and the will towards perfection can be carried down into the recalcitrant part of the nature.
   The other motive for anubhava is of a more general applicability; for in order to reject anything from the being one has first to become conscious of it, to have the clear inner experience of its action and to discover its actual place in the workings of the nature. One can then work upon it to eliminate it, if it is an entirely wrong movement, or to transform it if it is only the degradation of a higher and true movement. It is this or something like it that is attempted crudely and improperly with a rudimentary and insufficient knowledge in the system of psycho-analysis. The process of raising up the lower movements into the full light of consciousness in order to know and deal with them is inevitable; for there can be no complete change without it. But it can truly succeed only when a higher light and force are sufficiently at work to overcome, sooner or later, the force of the tendency that is held up for change. Many, under the pretext of anubhava, not only raise up the adverse movement, but support it with their consent instead of rejecting it, find justifications for continuing or repeating it and so go on playing with it, indulging its return, eternising it; afterwards when they want to get rid of it, it has got such a hold that they find themselves helpless in its clutch and only a terrible struggle or an intervention of divine grace can liberate them.Some do this out of a vital twist or perversity, others out of sheer ignorance; but in yoga, as in life, ignorance is not accepted by Nature as a justifying excuse. This danger is there in all improper dealings with the ignorant parts of the nature; but none is more ignorant, more perilous, more unreasoning and obstinate in recurrence than the lower vital subconscious and its movements. To raise it up prematurely or improperly for anubhava is to risk suffusing the conscious parts also with its dark and dirty stuff and thus poisoning the whole vital and even the mental nature. Always therefore one should begin by a positive, not a negative experience, by bringing down something of the divine nature, calm, light, equanimity, purity, divine strength into the parts of the conscious being that have to be changed; only when that has been sufficiently done and there is a firm positive basis, is it safe to raise up the concealed subconscious adverse elements in order to destroy and eliminate them by the strength of the divine calm, light, force and knowledge. Even so, there will be enough of the lower stuff rising up of itself to give you as much of the anubhava as you will need for getting rid of the obstacles; but then they can be dealt with with much less danger and under a higher internal guidance.
   ***

0 1962-01-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   91If Life alone were and not death, there could be no immortality; if love were alone and not cruelty, joy would be only a tepid and ephemeral rapture; if reason were alone and not ignorance, our highest attainment would not exceed a limited rationality and worldly wisdom.
   92Death transformed becomes Life that is Immortality; Cruelty trans. figured becomes Love that is intolerable ecstasy; Ignorance transmuted becomes Light that leaps beyond wisdom and knowledge.

0 1962-02-03, #Agenda Vol 03, #The Mother, #Integral Yoga
   There has been a kind of perception of a variety of bodily activities, a whole series of them, having to do exclusively (or so it seems) with the maintenance of the body. Some are on the borderlinesleep, for instance: one portion of it is necessary for good maintenance of the body, and another portion puts it in contact with other parts and activities of the being; but one portion of sleep is exclusively for maintaining the bodys balance. Then there is food, keeping clean, a whole range of things. And according to Sri Aurobindo, spiritual life shouldnt suppress those things; whatever is indispensable for the bodys well-being must be kept up. For ordinary people, all other bodily activities are used for personal pleasure and benefit. The spiritual man, on the other hand, has given his body to serve the Divine, so that the Divine may use it for His work and perhaps, as Sri Aurobindo said, for His joyalthough given the present state of M atter and the body, that seems to me unlikely or at best very intermittent and partial, because this body is much more a field of misery than a field of joy. (None of this is based on speculation, but on personal experience I am relating my personal experience.) But with work, its different: when the body is at work, its in full swing. Thats its joy, its needto exist only to serve Him. To exist only to serve. And of course, to reduce maintenance to a bare minimum while trying to find a way for the Divine to participate in the very restricted, limited and meager possibilities of joy this maintenance may give. To associate the Divine with all those movements and things, like keeping clean, sleeping (although sleep is different, its already a lot more interesting); but especially with personal hygiene, eating and other absolutely indispensable things, the attempt is to associate them with the Divine Presence so that they may be as much an expression of divine joy as possible. (This is realized to a certain extent.)
   Now where does japa fit into all this?
  --
   It is an attempt to divinize material substance.
   From another, almost identical point of view, it fills the physical atmosphere with the Divine Presence. So time spent in japa is time consecrated to helping the material substance enter into more intimate rapport with the Divine.

0 1962-02-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   Looking at it as a difference in attitude, the question is readily cleared up. But if I want the truth the true truth behind this difference, it becomes very difficult.
   And that is exactly what I have seen in the light of the events described in Perseus. If you dont take the problem generally but specifically, down to the least detail. But it evaporates as soon as you formulate it. Only when you feel it concretely, when you get a grip on it, can you grasp both things.
  --
   Perhaps the problem is the opposition (if it is an opposition) between two attitudes, both of which should express our relationship with the Supreme. One is the acceptancenot only voluntary but perfectly contentof everything, even the worst calamities (what are conventionally called the worst calamities). I wont use this story as an example because its self-explanatory, but if Andromeda were a yogi (with ifs you can build castles in the air, but I am trying to explain what I mean), she would accept the idea of death readily, easily. Well, its precisely this conflict between an attitude quite ready to accept death (I am not talking about what happens in the story itself, but merely giving a case in point to make myself clear) because it is the divine Will, for this reason aloneits the divine Will, so its quite all right; since thats how it is, its quite all rightand at the same time, the love of Life. This love of Life.3 Following the story, you would say: she lived because she had to live and everything is explained. But thats not what I mean. I am looking at this outside the context of the story.
   Because things like that happen in the consciousness of. It always bothers me to get into big ideas and big words, but to truly explain myself, I should say: the Universal Mother.
  --
   But does it make a difference for action if you take one attitude or the other?
   I dont know. I dont know.
  --
   In Sri Aurobindo's play, Andromeda, daughter of the King of Syria, is condemned by her own people to be devoured by Poseidon, the Sea-god, for some impiety she had committed against him. The story is actually about the passage of a half-primitive tribe, living in terror of the old dark and cruel gods, to a more evolved and sunlit stage. Perseus, son of Diana and Zeus, and protected by Pallas Athene, goddess of wisdom and intelligence, comes to deliver Andromeda from the rock she is chained to (the rock symbolizes the Inconscient for the Rishis), and founds the religion of Athene, "... the Omnipotent / Made from His being to lead and discipline / The immortal spirit of man, till it attain / To order and magnificent mastery / Of all his outward world" (in the words of Sri Aurobindo). It is the force of progress pitted against the old priests of the old religions, symbolized by the cruel and ambitious Polydaon. Here Mother is scrutinizing an old problem"Always the same problem"that she must have encountered in many existences (Egypt included) and would encounter again eleven years later: the acceptance of the death she is forced into as the Supreme's Will, and then this "love of Life" she twice mentions here.
   ***

0 1962-02-13, #Agenda Vol 03, #The Mother, #Integral Yoga
   I understand very well that this present state is necessary for getting out of it. For as long as something seems normal, natural, acceptable, theres no escaping it. You have one life on the side and then this [the life in the body], thats the way people with a spiritual life always lived: they had their spiritual life and let this continue on automatically, without attaching any importance to itits very easy.
   But what a relief to live the Truth at each instant!
  --
   Sometimes I wonder if its not sheer folly to attempt it. Shouldnt this body simply be left to dissolve and let others, better fit for the new functioning, be prepared? I dont know.
   I dont know. No one has ever done this before, so theres no one to tell me.

0 1962-02-24, #Agenda Vol 03, #The Mother, #Integral Yoga
   The last time X came, I was very ill the day he arrived and he was called to my room upstairsactually I wanted him to come upstairs for several reasons, so he could see certain things. But he didnt see a thing, or if he did, he was reluctant to say so. Oh, its a physical ailment, he said (it isnt true, I had no physical ailmentperhaps he didnt want to say it), its a physical ailment; something may be acting from outside, but it doesnt amount to much. But it seems to me the formation was made a long time ago I was always feeling attacked and it must have been skillfully made!4
   It was that or else, as I often thought, some necessary preparation for the work something that had to be done.
  --
   But is it necessary? Is all this disorganization necessary? Perhaps I call it disorganization when it isnt. You know, we are totally ignorant in that realm. We have our old human ways of seeing, but when it comes to the bodys functioning, we know nothing about whats good or not. Or even whats painful or not: the bodys initial impulse is to feel the pain, but upon reflection and attentive observation, we see it is simply an intensity of sensation were not used to. So it could well have been that. And if we were used to it (and especially if we didnt think of it as something troublesome), we would feel quite differently about it. In any case, its not something unbearablewe can bear a lot of things, much more than we imagine.
   I am not sure, you see. We keep going on with old notions, old routines and old habitswhat can we possibly know!
  --
   There was also that attack (it was rather serious and threw the doctor into a fit of anxiety) which took place, I think, the day before sari distribution.6 The next morning, throughout the distribution, someone else seemed to have taken possession of my body and to be doing what had to be done, taking care of all the difficulties; I was comfortable, serene, simply like a carefree spectator. I had nothing to worry about, someone was. (What someone? Someone, something, I dont know, theres no more difference, its not delineated like that any more; but anyway, it was a being, a force, a consciousness perhaps a part of myself, I dont know; none of this is clear-cut; its quite precise, but not divided, very smoothMo ther makes a rounded gestureno breaks.) Something, then, a will or a force or a consciousness plainly a powerhad taken possession of the body and was doing all the work, looking after everything. I was witnessing everything, smiling. But its gone now. It came specifically for that work (I was in pretty bad shape); when the work was over, it dissolvedit didnt leave abruptly but it became inactive. Afterwards, I felt rather confident. Well in any case, I thought, something similar could happen on the 21st, since it just happened now.
   The 19th was so-so, and on the 20th I was concentrated all day long: no contacts with anyone, nothing external, only an intense invocation as intense and concentrated as when youre trying to melt into the Lord at death. It was like that. The same movement of identification, but at its core a will for everything to work out in a good way here [on the material plane]. In a good way I mean I said to the Lord, YOUR Good, the true Good, not. The true Good, a victorious Good, a real progress over the way life is usually lived. And I stayed in this unwavering concentration the whole day, all the time, all the time: even when I spoke, it was something very external speaking. And then at night when I went to bed I felt something had changed the body felt completely different. When I got up in the morning, all the pains and disorders and dangers had vanished. Lord, I said, You have given me a gift of health.
  --
   Since the black-magic attack in December 1958.
   A heart attack.
   On February 18, Mother distributed saris and handkerchiefs.

0 1962-02-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   Theres one very interesting example I always give. The man involved told me about it himself. A long time ago (you must have been a baby), every day the newspaper Le Matin published a small cartoon of a boy dressed like a lift attendant (he told me the story in English), or a sort of bellboy, pointing with his finger to the date or whatever. This man was traveling and staying at a big hotel in some city (I dont remember which), a big city. And he told me that one night or early one morning he had a dream: he saw this bellboy showing him a hearse (you know, what they use in Europe for taking people to the cemetery) and inviting him to step inside! He saw that. And when he got ready that morning and left his room (which was on the top floor) there on the landing was the same boy, identically dressed, inviting him to go down in the elevator. It gave him a shock. He refused: No, thanks! The elevator fell to the ground. It was smashed to pieces, and the people inside were all killed.
   After this, he said, he believed in dreams!
  --
   I have had hundreds and hundreds of experiences like thatinformed just at the last moment (not one second too soon)and in very different circumstances. Once in Paris I was crossing the Boulevard Saint Michel (I had resolved to attain union with the psychic presence, the inner Divine, within a certain number of months, and these were the last weeks I was thinking of nothing but that, engrossed in that alone). I lived near the Luxembourg Gardens and was going there for a stroll, to sit in the gardens that eveningstill indrawn. I came to a kind of intersectionnot a very sensible place to cross when youre interiorized! So, in that state, I started to cross when all of a sudden I had a shock, as if something had hit me, and I instinctively jumped back. As I jumped back a streetcar rushed by. I had felt the streetcar at a little more than arms length. It had touched my aura, the protective aura (that aura was very strong at the time I was deep into occultism and knew how to maintain it). My protective aura was touched, and it literally threw me backwards, just like a physical shock. Accompanied by the drivers insults!
   I leapt back just in time, and the streetcar passed by.

0 1962-03-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   My feeling is that if you try to hurry, to rush, to speed things up a little, it jams, it becomes like stoneit turns to stone again. It took the stone a long time to become a man. So I dont want that. You cant get too impatientits not even impatience, but pressure. Beyond a certain pressure, it turns to stone. So I understand people who attain realization and, blissfully enjoying it, kick the whole thing out: Fine, Ill do without it!
   Thats what has always happened.
  --
   You know, all those little rules were enjoined to follow: Above all, dont do that; and be sure to do this, dont forget that. Like ablutions, for instance, or attitudes, or what to e attheres no dearth of them. A mountain of dos and dontsall completely swept away! And swept away to the point where sometimes a rule, something highly recommended (Be sure to do this, be careful to do thatan attitude or an action) becomes an obstacle. I hardly dare say it, but one example is having a regular schedulealways making ablutions at the same hour, always doing japa in the same manner and so on. And I am perfectly aware that Sri Aurobindo himself puts all sorts of trivial obstacles in my wayobstacles I could hurdle with a single second of reflection; he sets them up as if in play. Do you remember the aphorism where he says he was quarreling with the Lord and the Lord made him fall in the mud?2 Thats just what I feel. He puts a stick in my spokes and laughs. So I say, All right, thats enough, I dont give a hoot! Ill do whatever You want, its not my problem; I can do it or not do it, do it this way or that. It has all gone up in smoke now.
   What has become constant, though. I shouldnt say it, because its going to get me into trouble again! But anyway, whats trying to be constant is DISCRIMINATION: taking all circumstances, vibrations, relationships, what comes from the people around me, what responds, and putting each in its proper place. A second-to-second discrimination. I know where things are coming from, why they come, their effect, where theyre going to lead me, and so on. Its growing more and more frequent, constant, automaticlike a state of being.

0 1962-03-11, #Agenda Vol 03, #The Mother, #Integral Yoga
   That teaching should really be given under the seal of secrecy, and given along with the necessary power and discrimination for going through the experiences without danger. And that means the gurus constant personal care and attention.
   Certain stages of your development even require the gurus physical presence: you must no longer go into trance unless he is there, sitting beside you. Out of the question! Cant you just imagine me saddled with loads of people! Its impossible; I couldnt even do the job properly. No, its impossible, it would simply mean exposing a lot of people to permanent danger and I dont want to.
  --
   Then it becomes inanitiesits too incomplete. Id rather not attract peoples attention to these topics too much. There must be other things to publish. Since you cant give the full picture, it becomes sheer inanity. If you wanted to be perfectly complete, you could write volumes (its a tremendous world of experiences!). And saying just a thing or two makes you look like one of those ninnies who have a few experiences and think theyve discovered the world!
   Bhikku: Buddhist monk.

0 1962-03-13, #Agenda Vol 03, #The Mother, #Integral Yoga
   No, not that. I said two things. One, if I make it through to the end, I may even let it be shown to the public, for the living proof will be there: You dont need to scoffjust see where it leadsHERE! And if the Lord decides its not for this time, well, then I will give it to those who have loved me, who have lived with me, worked with me, endeavored with me, and who respect what was attempted. It will be my parting gift if I go. And I dont intend to.
   I certainly hope not!

0 1962-04-03, #Agenda Vol 03, #The Mother, #Integral Yoga
   (Since March 16, Mother has been going through a grave ordeal that threatened her physical existence. Even so, she went down to the balcony on the 18th and 20th of March, which were to be the last times. She has not left her room since then. All her conversations with Satprem will henceforth take place in her upstairs room. The latest attack occurred the previous night, April 2-3, and took the form of a total cardiac arrest. Despite her condition, this morning Mother has found the strength to speak. She speaks in English. Her words have been noted down from memory.)
   Just between eleven and twelve [last night] I had an experience by which I discovered that there is a group of peoplepurposely their identity was not revealed to mewanting to create a kind of religion based on the revelation of Sri Aurobindo. But they have taken only the side of power and force, a certain kind of knowledge and all which could be utilized by Asuric forces. There is a big Asuric being that has succeeded in taking the appearance of Sri Aurobindo. It is only an appearance. This appearance of Sri Aurobindo has declared to me that the work I am doing is not his. It has declared that I have been a traitor to him and to his work and has refused to have anything to do with me.
  --
   I woke up at two and noticed that the heart had been affected by the attack of this group that is wanting to take my life away from this body, because they know that as long as I am in a body upon earth their purpose cannot succeed. Their first attack was many years ago in vision and action. It happened during the night and I spoke of it to no one. I noted the date, and if I can come out of this crisis, I will find it and give it out. They would have liked me dead years ago. It is they who are responsible for these attacks on my life. Until now I am alive because the Lord wants me to be alive, otherwise I would have gone long ago.
   I am no more in my body. I have left the Lord to take care of it, if it is to have the Supramental or not. I know, and I have also said, that now is the last fight. If the purpose for which this body is alive is to be fulfilled, that is to say, the first steps towards the Supramental transformation, then it will continue today. It is the Lords decision. I am not even asking what He has decided. If the body is incapable of bearing the fight, if it has to be dissolved, then humanity will pass through a critical time. What the Asuric Force that has succeeded in taking the appearance of Sri Aurobindo will create is a new religion or thought, perhaps cruel and merciless, in the name of the Supramental Realisation. But everybody must know that it is not true, it is not Sri Aurobindos teaching, not the truth of his teaching. The truth of Sri Aurobindo is a truth of love and light and mercy. He is good and great and compassionate and divine. Et cest Lui qui aura la victoire finale.1

0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   (During the night of April 3, Mother had encountered an asuric being who had managed to assume Sri Aurobindo's appearance, as well as a group of people wanting to found a Nietzschean-type religion. Following this encounter, a heart attack had gravely endangered Mother's life. But this was not the first such meeting.)
   I had said [on April 3] I would find the date of my first encounter with that fake Sri Aurobindo. What I found was the date of another experience that followed that encounter by perhaps three or four weeks, so that pins it down (Mother holds up an old desk-calendar page on which she had written:)
  --
   Once again, with Mother, we find ourselves deep into modern physics. All theories of physics attempting to describe the structure of our universe and the composition of m atter, whether they emanate from official scientific laboratories or from the work of independent researchers, point to the wavelike or sinusoidal movement as the constituent and dynamic foundation of physical reality. Indeed, whether in electromagnetic or gravitational fields, or in atomic interactions, everything, from the heart of the atom to the farthest reaches of the universe, moves or is propagated as waves. With striking succinctness Mother says, The wave movement is the movement of life.
   A movement of waves without beginning or end, with a condensation like this (gesture from above down), with a condensation like that (horizontal gesture). We cannot fail to be reminded of the electromagnetic field with its two perpendicular components, the electric and magnetic fields, which are propagated along an infinite sinusoidal wave. And then again: A movement of expansion a sort of contraction, concentration, and then expansion, diffusion. Unmistakably, this is an exact description of the propagation in space of a sinusoidal wave.

0 1962-05-18, #Agenda Vol 03, #The Mother, #Integral Yoga
   There was a relation, I kept a link with it, but it took some days to get established (I dont know how many, because for a long time I couldnt keep track of anything). After some days (say ten days, twenty days, I dont know), the will began to function, the body was again under the control of the will. But that didnt happen right away for some days, the will that deals with the body was annulled (I was entirely conscious and alive, but not in my body). The body was merely something moved around by the people looking after me. Not that it was separate, but I couldnt even say, its a body it wasnt anything any more! Something. Having undergone so much preparation, the universalization of the body-consciousness and all that, the experience didnt even seem strange to me (in fact, it was certainly the result of all that preparation). The body was something like a mass of substance being driven by the will of the three people looking after it. Not that I was unaware of it but. I wasnt much concerned with it, to tell the truth; but as far as my attention was turned to it, it was a corporeal mass being moved around by a few wills. The supreme Will was in full agreement; the body had been entrusted, in a way (I dont know how to express this) yes, it was like something entrusted, and I was simply looking on I watched it all for I dont know how many days, with hardly any interest.
   The one really concrete link was pain. Thats how the contact was kept.

0 1962-05-24, #Agenda Vol 03, #The Mother, #Integral Yoga
   Through yoga I had come to a sort of relationship with the material world based on the notion of the fourth dimension (of the innumerable inner dimensions opened up by yoga) and on the utilization of this attitude and state of consciousness. Using this sense of inner dimensions, and through perfecting the consciousness of the inner dimensions, I used to observe the relation between the material and the spiritual worldsthis was prior to my last experience.
   Of course, its been a long time since there has been any question of three dimensionsall that belongs ABSOLUTELY to the world of illusion and falsehood. But now the whole use of the sense of the fourth dimensionalong with all it entailsseems superficial to me! And so much so that I cant recapture it. The other world, the three-dimensional world, is completely unreal; but now that one (what can I say?) seems conventional to me. Like a conventional transcription opening a particular type of approach to you.

0 1962-05-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   Externally, with this book Im supposed to write, I would say I have no desire to do so. Nonetheless, Ive come to the point where I no longer pay attention to my desires or non-desires; but anyway, I cant say Im enthusiastic about it.
   No, its not interesting for you. And that I can understand!

0 1962-05-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   Something done with a very light touch, with no importance attached to it, but coming from a new worldoh, nowadays I constantly make a distinction between (what shall I say?) the straight-line, right-angle life and the undulating life. One life I might describe like this (Mother makes chopping gestures, showing crisscrossing lines): everything is sharp-edged, hard, angular, and youre constantly bumping into things; and then theres an undulating life, very sweet, with a great charmVERY charming but not not too stable. Strange, its a completely different kind of life. Well, my story belonged to that world. There was nothing here (Mother touches her forehead), and not even anything here (above the head); it was something like like waves. And it was very joyous, very joyous and carefree.
   (silence)
  --
   Whatever comes from here (Mother touches her forehead, her face) from here onwards its all harsh, dry, crumpled upits violent, its aggressive. Even goodwill is aggressive, even affection, tenderness, attachmentall of that, its all terribly aggressive. Like the blows of a stick.
   All mental life is harsh, actually.

0 1962-06-02, #Agenda Vol 03, #The Mother, #Integral Yoga
   There are boxes that can only be opened in a certain way, and if you dont know the way. Some cupboards are like that, too. Its not obvious. It really is a trick, but even more than a trick, a kind of very subtle little mechanism. Like being just on the verge of attaining something, and suddenlyah! You know youve got it!
   ***
  --
   The afternoon experience was very intriguing; I was busy working (organizing things for one of the departments, I no longer remember which) and then I said to the person I was with, Now I am going to my cousins place! When I was very young I had a cousin, the eldest son of one of my fathers brothers (he had a large family, such as you seldom see in France). This cousin became some kind of engineera civil engineer, maybe, or a mechanical engineer (he was an outstanding chemist). Anyway, this boy was very attracted to me. He went off to the war as an officer and caught some disease (I forget what) and died around 1915, at the time I returned to France. Well, in my experience yesterday afternoon, a certain family living HERE gave me exactly the same sensation I had had towards those people when I was young. And especially for this cousin (for the rest of the family it was more vague, like a background to the experience). I am going to their place, I said. They have a lovely estate here, just as they had a lovely estate in France before (they had Madame de Sevignes chateau at Sucy, near Parisa beautiful property). And it was all so concrete! It wasnt coming through the head; it wasnt a thought but a sensation. I have to go see him now, I said. And even as I was having my vision I was telling myself, You must be going crazy! Can they really be here in Pondicherry? This uncle with whom I had only rather distant relations and this cousin I never saw much of, but whom I knew to be very nice and very loyalAre they really here?! The sensation was most strange (the head wasnt functioning at all; it was a SENSATION). So off I went to see this cousin, and it was on the way to see him that I had the experience of crossing the river. And on the way back, after the discussion with the spiritual brother (whom I really told off: Get out of here! I dont need you!), after that, when I found myself back on the bank, I started collecting my consciousness again, telling myself, Look here now! Lets try to see clearly. And then I realized that the cousin who died prematurely during the war had reincarnated in someone here. How strange, I thought. And the dates coincided.
   But that is a singular state: there is no mental intervention at all; you live things POSITIVELY, just as you experience them physically, in the same way that this (Mother knocks on the table next to her) is physically a table. Its that kind of perception something positive. I positively said, I am going to my cousins place, and the relationship had an absolutely positive vibrationit wasnt at all something thought or even remembered: theres no remembering anything, its simply there, alive. A strange state. I have had it on several occasions, and when I have it I am aware that this must be the state people who know what is happening and make predictions are inin this state there is no possibility of doubt. No thoughts intervenenone at all, not one. Absolutely nothing intellectual: simply certain vital-physical vibrations, and then you know. And you dont even wonder how you know; its not that kind of thingits self-evident. And since I was in that state when I saw the reincarnation of the cousin, I am perfectly sure of what I saw. And god knows (Mother laughs), when I came out of it and began to look at it all with my usual consciousness, I said to myself, My word! I would never have thought of such a thing! It was millions of miles from any thought of mine. Besides, I never used to think of that cousin; he was a fine boy but I never paid much attention to him, he had no place in my active consciousness.
   Its fun.

0 1962-06-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   I dont know, but I had the impression it ought to be a POWER rather than a state of consciousnessa power able to CHANGE things. Rather than changing ones attitude, there should be a power that could change M atter, make it more.1
   Everything is a power, mon petit! Life is a powerno power, no life.
  --
   I remember reading something by Sri Aurobindo, I think, about certain philosophical or spiritual theories which held that there was only one Soul, or one Purusha (I dont remember what he called it); this Soul had the entire experience of the distortion of the universe, and this same Soul was also experiencing the Return. And it was pointed out with indisputable logic that if there really is but ONE Soul, then from the moment mastery is attainedregardless of whether it is by an individual or a world, a god or an ant the moment the power to change the distortion into the Truth exists, its all over and done with! The change automatically comes into force.
   But then it was noted that some people did accomplish this Returnsince they lived it and described it but all the same, everything else continues to exist, to coexist. Therefore.

0 1962-06-09, #Agenda Vol 03, #The Mother, #Integral Yoga
   (In the course of the preceding conversation, Satprem had thought that rather than a subjective change, a change in one's attitude towards things, there should be an objective change, a power capable of changing the very substance of things: their property of hardness, for instance. Here Mother elucidates her previous statement that "if m atter were changeable, it would have changed long ago," a statement that, at first glance, seemed to sh atter all hope of transformation.)
   There is nothing to change! Only the relations between things change.

0 1962-06-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   Naturally he says he has kept all he felt and saw for me. He had said he wanted to remove his yantram2 from the Ashram, but in the end he left it. He writes to Z telling him he is working on his arm. He had a visit from A. and from that fellow M.that was comical! M., of course, had come to the Ashram to stay, but anyway hes looking for some kind of power, I sense that well enough. He had been frequenting some character who had power but wasnt putting it to very good use, and he felt something similar with Xhe is instinctively in search of power. When he went down to see X, he may have felt a power coming into himso hes going away! I dont think he has any kind of attachment either to India or the Ashram: hes looking for power.
   Thats how things stand.
  --
   You see, the trouble is hes a man whose principles and education prevent him from believing in progress and transformation. He believes that if you fulfill the conditions you get the siddhi,3 and thats the end of it the goal is reached. He had already attained his goal before meeting us, and then he could have kept his distance, but he became intimately connected with something full of all kinds of difficulties (which we neither ignore nor call for), but its essentially a Power for progressan awesome force for progress. Well, when I saw that, I wondered, How can he possibly bear it? I thought he would keep his distance and not enter the atmosphere, but he did try to enterhe linked up with certain people, and particularly when he started meditating with me (he asked for it, not me), suddenly something responded. And that triggered the conflict in him. One part of his being has gone along with the Movement, while the other is left strandeddoesnt budge. That created a gap.
   Of course, one has to be in a terribly superficial consciousness to react the way he did. He had a rather deep contact with you, and there were moments when he understood very well who you arehe knows, he told me so. Consequently, had he truly been in a yogic state, then even if you had done something tactless or wrong, he would have just smiled! He would have said, Oh, hes just impetuous, but I dont mind.
  --
   No, the Grace has made him an object of special attention, thrusting him into a world which, externally, was not his own. In a m atter of a few years he has made a journey of several lifetimes, so it has been a little bit difficult. Truly, in a few years he has inwardly traveled many lifetimes. And he has had to face the necessity of an enormous progress, all the more difficult because he hadnt mentally accepted or foreseen it. So he doesnt understand any more, poor man! If I could only take him in my arms like a baby and say to him, My poor little dear, my dear little child and make him feel good, then all would be well. But its not possible theres a whole spiritual construction. So I do it from a distance, wordlessly, in silence. But what gets through all that crust? I dont know! Over and over, I keep saying one thing: To divine Love, all human confusions and misunderstandings are unknown. There. Well, we will see. Wherever divine Love is present, human confusions and misunderstandings cannot exist, cannot enter.
   Thats the only solution.

0 1962-06-20, #Agenda Vol 03, #The Mother, #Integral Yoga
   From the standpoint of spiritual knowledge, decay, dissolution and disintegration unquestionably result from a wrong attitude.
   A wrong attitude?
   Yes, a wrong attitude.
   My own experience is going on in the tiniest details, details imperceptible in themselves but pointing in a certain direction that, increasingly, is this: when you take a wrong attitude, it immediately sets off all the disorders. Almost as if you shift into a wrong gear the image is too rigid, of course, its not really that but we can say that the whole universe is rolling smoothly along and its only when you go like this or like that (Mother indicates a shifting of gears) that disorders arise. You can have a wrong attitude in a number of ways. Its like a slight shifting of gears: things still work (assuming the mechanism to be particularly supple) but they gratethey grate and therefore wear out and deteriorate and break down. But if they were in the true position, there would be no friction.
   The sense of friction doesnt existit disappears, theres no friction. Friction results only from the wrong angle from something, a sort of shift.

0 1962-06-23, #Agenda Vol 03, #The Mother, #Integral Yoga
   Satprem had not "seen" anything, but during his japa he suddenly had the "impression" of a tall warrior standing next to him; as it was only an "impression " he attached no importance to it. What he wanted was to see, just as one sees a table or a chair.
   About 15 feet high.

0 1962-06-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   But with this present incarnation of the Mahashakti. She is the Supremes first manifestation, creations first stride, and it was She who first gave form to all those beings. Now, since her incarnation in the physical world, and through the position She has taken here in relation to the Supreme by incarnating in a human body, all the other worlds have been influenced, and influenced in an extremely interesting way.8 I have been in contact with all those gods, all those great beings, and for the most part their attitude has changed. And even with those who didnt want to change, it has nonetheless influenced their way of being.
   Human experience, with this direct incarnation of the Supreme,9 is ultimately a UNIQUE experience, which has given a new orientation to universal history. Sri Aurobindo speaks of thishe speaks of the difference between the Vedic era, the Vedic way of relating to the Supreme, and the advent of Vedanta (I think its Vedanta): devotion, adoration, bhakti, the God within.10 Well, this aspect of rapport with the Supreme could exist ONLY WITH MAN, because man is a special being in universal History the divine Presence is in him. And several of those great gods have taken human bodies JUST TO HAVE THAT.11 But not many of themthey were so fully aware of their own perfect independence and their almightiness that they didnt NEED anything (unlike man, you see, struggling to escape his slavery): they were absolutely free.
   And thats why. How many times Durga came! She would always come, and I had my eye on her (!), because in her presence I could clearly sense that there wasnt that rapport with the Supreme (she just didnt need it, she didnt need anything). And it wasnt that something acted on her consciously, deliberately, to obtain that result: it has been a contagion. I remember how she used to come, and my aspiration would be so intense, my inner attitude so concentrated and one day there was such a sense of power, of immensity, of ineffable bliss in the contact with the Supreme (it was a day when Durga was there), and she seemed to be taken and absorbed in it. And through that bliss she made her surrender.
   Most interesting.

0 1962-07-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   In ordinary consciousness, what really gets in the way of the experience is our excessive attachment to the physical form as we see it, which looks to us like a permanent reality of the being.
   I try to make people understand this through a practical demonstration. You know, I very rarely appear to people in a form even vaguely similar to the one I physically I was about to say had! It always depends on what they are akin to, what theyre most intimate withall sorts of forms. And I try to make them comprehend that THAT form is just as much mine as this one (Mother touches her body). To tell the truth, it is much more truly mine. As for the true form the TRUE Formto bear the sight of it, one must be able to relate directly to the Supreme. So when people say, I want to see you, or I see you, they mean the aspect of mine they know. But these torrents of forms are ALL true, and most of them truer than this body has ever been. To my consciousness it was always, oh, so pitiably approximatea caricature! Not even a caricature: no resemblance at all.
  --
   There has never been too great an attachment to this form. There was never any attachment (even in so-called full Ignorance) to anything but consciousness yes, something set great store by this consciousness, wouldnt let it be destroyed, saying, This is something precious. But the body. Its not even too good an instrument; simply modest, plastic, self-effacing, and molding itself to every necessity. An ability to mold itself to all points of view and to realize every ideal it deemed worthy of realizingthis very suppleness was its one virtue. And extremely modest, never wanting to impose itself on anything or anyone. Fully conscious of its incapacity, but capable of doing anything, of realizing anything. It was consciously formed with this make-up, because thats what was necessary. And nothing is too great or overwhelming, since there isnt the resistance put up by a small personality with the sense of its own smallness. No, none of that m attersCONSCIOUSNESS m atters; consciousness vast as the universe, even vaster. And along with consciousness, the capacity to adaptto adapt and mold itself to every necessity.
   Even now, my one feeling about this form is that its too rigid. Those stupendous inner revelations, those great movements of creative consciousness are constantly hampered by this. Its trying, its trying its best, but it is still governed by such appallingly rigid laws! Appalling. How long will it take to overcome this?
  --
   In this case, I let others decide because I dont attend to such m atters; but I did suggest they keep him until the next day, and I would have done something during the night. They were in a hurrytheyre always in a hurry.
   I dont even say not to cremate people, because in AT LEAST ninety-nine cases out of a hundred its the best thing to do.

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   I shall write and tell you afterwards what this way of yoga is. Or if you come here I shall speak to you about it. In this m atter the spoken word is better than the written. At present I can only say that its root-principle is to make a harmony and unity of complete knowledge, complete works and complete Bhakti [Devotion], to raise all this above the mind and give it its complete perfection on the supramental level of Vijnana [Gnosis]. This was the defect of the old yoga the mind and the Spirit it knew, and it was satisfied with the experience of the Spirit in the mind. But the mind can grasp only the divided and partial; it cannot wholly seize the infinite and indivisible. The minds means to reach the infinite are Sannyasa [Renunciation], Moksha [Liberation] and Nirvana, and it has no others. One man or another may indeed attain this featureless Moksha, but what is the gain? The Brahman, the Self, God are ever present. What God wants in man is to embody Himself here in the individual and in the community, to realize God in life.
   The old way of yoga failed to bring about the harmony or unity of Spirit and life: it instead dismissed the world as Maya [Illusion] or a transient Play. The result has been loss of life-power and the degeneration of India. As was said in the Gita, These peoples would perish if I did not do worksthese peoples of India have truly gone down to ruin. A few sannyasins and bairagis [renunciants] to be saintly and perfect and liberated, a few bhaktas [lovers of God] to dance in a mad ecstasy of love and sweet emotion and Ananda [Bliss], and a whole race to become lifeless, void of intelligence, sunk in deep tamas [inertia]is this the effect of true spirituality? No, we must first attain all the partial experiences possible on the mental level and flood the mind with spiritual delight and illumine it with spiritual light, but afterwards we must rise above. If we cannot rise above, to the supramental level, that is, it is hardly possible to know the worlds final secret and the problem it raises remains unsolved. There, the ignorance which creates a duality of opposition between the Spirit and M atter, between truth of spirit and truth of life, disappears. There one need no longer call the world Maya. The world is the eternal Play of God, the eternal manifestation of the Self. Then it becomes possible to fully know and fully realize Godto do what is said in the Gita, To know Me integrally. The physical body, the life, the mind and understanding, the supermind and the Ananda these are the spirits five levels. The higher man rises on this ascent the nearer he comes to the state of that highest perfection open to his spiritual evolution. Rising to the Supermind, it becomes easy to rise to the Ananda. One attains a firm foundation in the condition of the indivisible and infinite Ananda, not only in the timeless Parabrahman [Absolute] but in the body, in life, in the world. The integral being, the integral consciousness, the integral Ananda blossoms out and takes form in life. This is the central clue of my yoga, its fundamental principle.
   This is no easy change to make. After these fifteen years I am only now rising into the lowest of the three levels of the Supermind and trying to draw up into it all the lower activities. But when this siddhi will be complete, then I am absolutely certain that through me God will give to others the siddhi of the Supermind with less effort. Then my real work will begin. I am not impatient for success in the work. What is to happen will happen in Gods appointed time. I have no hasty or disorderly impulse to rush into the field of work in the strength of the little ego. Even if I did not succeed in my work I would not be shaken. This work is not mine but Gods. I will listen to no other call; when God moves me then I will move.
  --
   Why have I left politics? Because the politics of the country is not a genuine thing belonging to India. It is an importation from Europe and an imitation. At one time there was a need of it. We also have done politics of the European kind. If we had not done it, the country would not have risen and we too would not have gained experience and attained full development. There is still some need of it, not so much in Bengal as in the other provinces of India. But the time has come to stop the shadow from extending and to seize on the reality. We must get to the true soul of India and in its image fashion all works.
   People now talk of spiritualizing politics. Its result will be, if there be any permanent result, some kind of Indianized Bolshevism. Even to that kind of work I have no objection. Let each man do according to his inspiration. But that is not the real thing. If one pours the spiritual power into all these impure forms the water of the Causal ocean into raw vesselsei ther the raw vessels will break and the water will be spilt and lost or the spiritual power will evaporate and only the impure form remain. In all fields it is the same. I can give the spiritual power but that power will be expended in making the image of an ape and setting it up in the temple of Shiva. If the ape is endowed with life and made powerful, he may play the part of the devotee Hanuman and do much work for Rama,2 so long as that life and that power remain. But what we want in the Temple of India is not Hanuman, but the god, the avatar, Rama himself.

0 1962-07-25, #Agenda Vol 03, #The Mother, #Integral Yoga
   But whenever there was unpleasantness with my relatives, with playmates or friends, I would feel all the nastiness or bad willall sorts of pretty ugly things that came (I was rather sensitive, for I instinctively nurtured an ideal of beauty and harmony, which all the circumstances of life kept denying) so whenever I felt sad, I was most careful not to say anything to my mother or father, because my father didnt give a hoot and my mother would scold me that was always the first thing she did. And so I would go to my room and sit down in my little armchair, and there I could concentrate and try to understand in my own way. And I remember that after quite a few probably fruitless attempts I wound up telling myself (I always used to talk to myself; I dont know why or how, but I would talk to myself just as I talked to others): Look here, you feel sad because so-and-so said something really disgusting to you but why does that make you cry? Why are you so sad? Hes the one who was bad, so he should be crying. You didnt do anything bad to him. Did you tell him nasty things? Did you fight with her, or with him? No, you didnt do anything, did you; well then, you neednt feel sad. You should only be sad if youve done something bad, but. So that settled it: I would never cry. With just a slight inward movement, or something that said, Youve done no wrong, there was no sadness.
   But there was another side to this someone: it was watching me more and more, and as soon as I said one word or made one gesture too many, had one little bad thought, teased my brother or whatever, the smallest thing, it would say (Mother takes on a severe tone), Look out, be careful! At first I used to moan about it, but by and by it taught me: Dont lamentput right, mend. And when things could be mendedas they almost always could I would do so. All that on a five to seven-year-old childs scale of intelligence.
  --
   So I had all this preparation. And I am giving you these details simply to tell you it all began with consciousness (I knew very well what consciousness was, even before I had any word or idea to explain it), consciousness and its forceits force of action, its force of execution. Next, a detailed study and thorough development of the vital. After that, mental development taken to its uppermost limit, where you can juggle with all ideas; a developmental stage where its already understood that all ideas are true and that theres a synthesis to be made, and that beyond the synthesis lies something luminous and true. And behind it all, a continual consciousness. Such was my state when I came here: Id had a world of experiences and had already attained conscious union with the Divine above and withinall of it consciously realized, carefully noted and so forthwhen I came to Sri Aurobindo.
   From the standpoint of shakti, this is the normal course: consciousness, vital, mental and spiritual.

0 1962-07-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   Listen, dont think about it, dont pay it any attentionfinish the book.
   Im not really satisfied.

0 1962-08-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   It is very interesting to note that all these perceptions we consider physical, material (taste, color, etc.), Mother attributes to the mind. What then, is true physical perception?
   Like the needle of an electroencephalograph.

0 1962-08-08, #Agenda Vol 03, #The Mother, #Integral Yoga
   Well, wellwhy has that returned? I wondered. And then I saw that this body has been built in such a way that it instinctively attRACTS ordeals, painful experiences. And in the face of such formations, it is always passive, consenting, accepting, and totally confident in the ultimate outcome, with such an ingrained certitude that even at the moment of greatest difficulty, it will be helped and saved, and that the purpose behind all those ordeals is to speed up, to gain time, and to exhaust all the I cant say the evil possibilities, but all the hindrancesthings that hamper, block the way and seem to negate the goalso that they are pushed back into the past and no longer hinder progress.
   Once I saw that, the formation went away. It had come just to show me that. And once again the body gave its eternal assent: no m atter what its burdened with, it will always be ready to receive and to bear it.
  --
   Superficially, it [the bodys characteristic of attracting ordeals] could be called a sort of karma, but thats not what it is. Its actually like one of the pivotsnot a central one, but one of the pivots of the bodys invisible action, of its consciousness. And it is expressed by attracting certain circumstances. A whole range of things having to do with the physical body has thus become very clear and precise to meand thats what the body was made for: to go full speed ahead.
   Intellectually, I dont at all believe in taking others misfortunes upon oneself thats childish. But certain vibrations in the world must be accepted, exhausted and transformed. Inwardly, thats the work I have been doing all my lifeconsciously, gloriously. But now its on a purely physical level, independent of all the realities of other worlds: its in the body, you see. And this has given me a key, one of the necessary keys to the Work.

0 1962-08-14, #Agenda Vol 03, #The Mother, #Integral Yoga
   A few days later, Mother remarked with a kind of admiration: "It's almost a miracle for such people to admit that someone is doing something entirely new! That's the great problem with those who have attained some realization, they shut the door: 'Now we have realized what the Forefa thers said, and that's enough.' So to find a man who knows nothing outwardly and who FELT that we wanted to do something never done before ... I found that extremely interesting. It means he has an opening, an opening above, higher than the ordinary spiritual atmosphere."
   ***

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

0 1962-09-05, #Agenda Vol 03, #The Mother, #Integral Yoga
   I was lying on my chaise longue in concentration when all at once I found myself in my friend Zs house. He and several others were playing music. I could see everything very clearly, even more clearly than in the physical, and I moved around very quickly, unimpeded. I stayed there watching for a while, and even tried to attract their attention, but they were unaware of me. Then suddenly something pulled me, a sort of instinct: I must go back. I felt pain in my throat. I remember that to get out of their room, which was all closed except for one small opening high up, my form seemed to vaporize (because I still had a form, though unlike our material onemore luminous, less opaque), and I went out like smoke through the open window. Then I found myself back in my room, next to my body, and I saw that my head was twisted and rigid against the cushion, and I was having trouble breathing. I wanted to get into my body: impossible. So I became afraid. I entered through the legs, and when I reached the knees I seemed to bounce back out; two, three times like that: the consciousness rose and then bounced back out like a spring. If I could only tip over this stool, I thought (there was a small stool under my feet), the noise would wake me up! But nothing doing. And I was breathing more and more heavily. I was terribly afraid. Suddenly I remembered Mother and cried out, Mother! Mother! and found myself back in my body, awake, with a stiff neck.
   (Mother laughs and laughs.)

0 1962-09-08, #Agenda Vol 03, #The Mother, #Integral Yoga
   You see, theres no longer the slightest feeling of being ill or anything like that. The day before yesterday I felt clearly that it was an attacka very violent one. I had to b attle for more than half an hour.
   It always feels as if something wants to tear the life out of the body. It takes that form.
  --
   There was an extremely violent attack (it was yesterday, I believe; no, the day before) and this time, a formidable combative power came to me. The attack consisted of this: the Originif there is oneis to be blamed for all ill will, and any process that seems dangerous has to be furthered and helped! But then that consciousness came (almost like an entity with a warlike power), and it stayed until the body recovered its peace, its usual peace.
   I could see something almost like the fire of b attlean interesting spectacle! The body was very conscious of the Help it was getting, and that gave it a lot of confidence: it came out of the b attle with a kind of increased certainty that it was being led just as it had to be in order to do the thing something nobody knows how to do externally, nobody! Nobody can knownei ther the process nor anything. Its entirely new.

0 1962-09-18, #Agenda Vol 03, #The Mother, #Integral Yoga
   Sa vision attentive lire le monde nigmatique,
   Sa volont trempe par le brasier du soleil de la Sagesse

0 1962-09-22, #Agenda Vol 03, #The Mother, #Integral Yoga
   In the middle of the First World War, Sri Aurobindo noted with prophetic force: The defeat of Germany could not of itself kill the spirit then incarnate in Germany; it may well lead merely to a new incarnation of it, perhaps in some other race or empire, and the whole b attle would then have to be fought over again. So long as the old gods are alive, the breaking or depression of the body which they animate is a small m atter, for they know well how to transmigrate. Germany overthrew the Napoleonic spirit in France in 1813 and broke the remnants of her European leadership in 1870; the same Germany became the incarnation of that which it had overthrown. The phenomenon is easily capable of renewal on a more formidable scale.2 Today we are finding that the old gods know how to transmigrate. Gandhi himself, seeing all those years of nonviolence culminate in the terrible violence that marked Indias partition in 1947, ruefully observed shortly before his death: The attitude of violence which we have secretly harboured now recoils on us, and makes us fly at each others throats when the question of distribution of power arises. Now that the burden of subjection is lifted, all the forces of evil have come to the surface. For neither nonviolence nor violence touch upon the root of Evil.
   Ahimsa: nonviolence.

0 1962-09-26, #Agenda Vol 03, #The Mother, #Integral Yoga
   So dont pay any attention! (Laughing) The doctors think I am cracking up!
   This must refer to the colloquy of Rishi Agastya and Indra (The Secret of The Veda, Cent. Ed., X. 241), commented on by Mother in the 1961 Agenda (Vol. II, p. 37).

0 1962-10-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   In a way, I think I see better. But in a particular way. If, for instance, I have to thread a needle (I have experimented with this kind of thing), well, if I try to thread the needle while looking at it, its literally impossible. But sometimes (when I am in a certain attitude), if I have to thread a needle, it threads itself I have nothing to do with it: I hold the needle, I hold the thread, and thats that.
   I think (in fact, its quite simply a m atter of experience), I think that if this state gets perfected one should be able to do everything in the OTHER way, the way that doesnt depend on external senses. And then, well, it will clearly be the beginning of a supramental expression. Because its a sort of innate knowledge which DOES things. When That comes, you know, you can act.

0 1962-10-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   And I am not talking about people with no intelligence, but about intelligent people, people who are trying. Theres still a sort of conviction in them somewhere, even in those who know that were living in a world of Ignorance and Falsehood and that theres a Lord who is all truth. Well, they reason that precisely because He is all truth, He wont understand (Mother laughs). He wont understand our falsehood, I have to deal with it on my own. This is a very predominant, very widespread attitude.
   One sometimes even goes to a great deal of trouble to explain things to Him: Its this way, You see, thats how it is. And when youre finished, you realize. Oh, that reminds me of an experience I had one night two years ago. It was the first time the Supermind entered the cells of my body, and it had risen up to the brain. So the brain found itself in the presence of something (laughing) considerably more powerful than it was used to receiving! And, like the idiot it is, it got worried. As for me (gesture above or beyond), I saw it all, I saw that the brain was getting worried, so I tried to tell it what a nitwit it was and to just keep still. It did keep still, but you know, it was really seething away in there, as if it were about to explode. So I said, All right now, lets go see Sri Aurobindo and ask him what to do. Immediately everything became utterly calm and I woke up in Sri Aurobindos house in the subtle physicala very material sensation, with everything quite concrete. So I arrived, or rather not I but the body-consciousness arrived2 and started explaining to Sri Aurobindo what had happenedit was very excited, talking and talking. The response was a sort of inscrutable smile and then nothing. He simply looked. An inscrutable smilenot a word. All the excitement died away. A face out of eternity. The excitement died away. Then it was time for Sri Aurobindos lunch (people eat therein another way). So as not to disturb him, I went into the next room. He came in after some time and stood before me (Imy physical being, that is, my physical consciousness had had time to calm down). I knelt down and took his hand (a MUCH clearer sensation than anything physical, mon petit!); I kissed his hand. He simply said, Oh! This is better. (Mother laughs.)

0 1962-10-16, #Agenda Vol 03, #The Mother, #Integral Yoga
   But for those who are attached to people and things when they die, it must be a hellish torment.
   Hellish.

0 1962-10-24, #Agenda Vol 03, #The Mother, #Integral Yoga
   Mother told another disciple about a vision in which she saw a city (symbolic of a country) attacked by two bolts of lightning at once, one from the East and one from the West.
   ***

0 1962-10-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   There used to be a bad attitude in the body, which always hampered my playing, and now that it has gone, I would like to see what happens. It was something in the subconscient standing in the way: everything you learn when you study music, that you cant play this note with that note and so forth and so on. I would tune in above and listen there, but those old subconscious habits kept interfering. That has all changed now and I would like to see what happensit may yield only cacophony!
   But what I play isnt music, I dont try to play music: its simply a sort of meditation with sound.

0 1962-10-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   H.S.1 has written to me, and there was a sentence in his letter that brought a certain problem to my attention. He said, I have done so many hours of translationits a mechanical task. I wondered what he meant by mechanical task because, as far as I am concerned, you cant translate unless you have the experienceif you start translating word for word, it no longer means anything at all. Unless you have the experience of what you translate, you cant translate it. Then I suddenly realized that the Chinese cant translate the way we do! In Chinese, each character represents an idea rather than a separate word; the basis is ideas, not words and their meanings, so translation must be a completely different kind of work for them. So I started identifying with H.S., to understand how he is translating Sri Aurobindos Synthesis of Yoga into Chinese charactershes had to find new characters! It was very interesting. He must have invented characters. Chinese characters are made up of root-signs, and the meaning changes according to the positions of the root-signs. Each root-sign can be simplified, depending on where its placed in combination with other root-signsat the top of the character, at the bottom, or to one side or the other. And so, finding the right combination for new ideas must be a fascinating task! (I dont know how many root-signs can be put in one character, but some characters are quite large and must contain a lot of them; as a m atter of fact, I have been shown characters expressing new scientific discoveries, and they were very big.) But how interesting it must be to work with new ideas that way! And H.S. calls it a mechanical task.
   The mans a genius!
  --
   I met another Chinese a few years ago, a man with a spiritual life. He came to meet me and talked for an hour about China. It made me understand China externally as if I had been born and lived my whole life there. I saw they were people who have attained the summit of the intellect, and who have a creative powerinventors. He told me, No people in the world could understand Sri Aurobindo intellectually as well as the Chinese. And it was luminously true. The highest intellectual comprehension, really at its peak.
   Its another story when it comes to doing yoga. Although that must depend entirely on the individual. The Chinese dont have the same spiritual intensity you find rooted in the Indian characterits something completely different. Here, spiritual life is real, concrete, tangibletotally real. For the Chinese it all happens at the top of the head.
  --
   There are different LINES of approach. It all ultimately depends on ones aspiration or dominant preoccupation, or on what one needs for ones work. Its as if one went STRAIGHT where one wants to go, ignoring everything else, taking no notice of itpassing through it if necessary, but without paying attention to it. And the need to classify, well it comes afterwards, if one feels like describing things, but it isnt necessary.
   Its like that famous Nirvanayou can find it behind everything. Theres a psychic nirvana, a mental nirvana, even a vital nirvana. I think I already told you about the experience I had with Tagore in Japan. Tagore always used to say that as soon as he started meditating he entered Nirvana, and he asked me to meditate with him. We sat together in meditation. I was expecting to make a very steep ascent, but he simply went into his MIND, and there (what I do, you see, is tune in to the person I am meditating with, identify with him thats how I know what happens). Well, he started meditating, and everything quite rapidly came to a halt, became absolutely immobile (this he did very well), and from there he sort of fell backwards, and it was Nothingness. And he could remain in that state indefinitely! We did in fact stay like that for a rather long time; I dont remember how long, three quarters of an hour or an hour, but anyway it was long enough. I was keeping alert the whole time to see if, by chance, he would go on into something else, but there he stayedhe stayed there nice and calm, without stirring. Then he came back, his mind started up again, and that was that.

0 1962-11-03, #Agenda Vol 03, #The Mother, #Integral Yoga
   Mon petit, from that point of view my nights are abominable toothey cant really be abominable because I live in beatitude, but what I see, what I am forced to see each night is horrible. Just horrible. It seems like an attempt to make me thoroughly disgusted with my work. The subconscient is really a mass of horrors. And its been going on like this for at least six months.
   Its a hell of a thing to wake up with!
  --
   And sometimes it becomes terribly personal, as if you were being personally attacked. I have a whole theme of such things which cant even be spoken about because theyre too personalpersonal in that they appear to involve this body. Last night (ah, by the way, I remember noticing I was physically youngit was in the subtle physical, of course, and I was quite young) but what a life I led, with so many oh, revolutions, b attles; I was involved in everything, there was tremendous activity. But I was being personally harassed by four or five of the most vile and disgusting old swine, and I had to confront them, hold them in place, keep them under control and make them obey. Ohh, was I glad to wake up! (It was time to get up; these things always stop automatically because I make it a point to get out of there at four-thirty) But the images, the sensations that went along with it. Oh, how is it possible! And I was fully conscious of the usefulness of this work: I was keeping them under control.1 But the things it involves ugh! Because for me, all knowledge is through identityeven in the subconscient its a knowledge through identityso you can imagine what that means.
   Yes oh, there are some horrible beings there!

0 1962-11-10, #Agenda Vol 03, #The Mother, #Integral Yoga
   (Mother listens to Satprem read a chapter from his manuscript entitled "Under the Sign of the Gods," in which he speaks of the overmind's inadequacy for attaining the plenitude of evolution, Afterwards, Mother tells what she saw while he was reading.)
   Theres a kind of cadence.
  --
   Thats what I was beginning to see towards the end. It took form gradually, gradually, and it was all there by the time you finished reading. At the beginning my attention was divided between what you were reading and what was going on; afterwards it was entirely focused on what was happening: your sheets of paper falling and landing weightlessly, like birds, and spreading over a floor that wasnt solid (it was there just to give the impression of a room, but you could see through it). And while you were reading, he was gathering them all up, with a long robe trailing behind him. This being was made of practically the same substance as the sheets coming out of the piano (it was a kind of piano, it was playing music, but it was the principle of what you have written). So he gathered up everything, and when he had a stack this big, he said, I am going to take it and show it to them.
   It was really lovely.

0 1962-11-17, #Agenda Vol 03, #The Mother, #Integral Yoga
   In Xs case, his personal contact rises to the heights, but its purely personal. While his overall vision (I am not saying universal: overall) stops at the vital-physical plane, with a touch of the mental, and THATS ALL. Theres a contradiction between his personal possibility, which reaches very high (although on quite a tenuous peak), and his overall vision. When his attention turns outward, it is very limited; it may be terrestrial, but its its crusted over, so to speak.
   So thats the explanation I gave. But the truth.

0 1962-11-20, #Agenda Vol 03, #The Mother, #Integral Yoga
   I woke up after two thousand years with a rejuvenated body. It was a very amusing little story. And I say vision, but you dont watch these things like a movie: you LIVE them. I somehow extricated myself from that sort of sealed grotto, and where Pondicherry had once stood (it had been completely razed), I came upon some people working. They were VERY DIFFERENT, and quite bizarre. I myself must have looked funny, with a kind of costume totally alien to their epoch. (My clothing had also survived the destruction the whole thing was right out of a storybook!) So of course I attracted some curiosity and they tried to make me understand. Ah, yes I know one of them said (I understood them because I could understand their thoughtsthose two thousand years had enabled me to read peoples minds), and they led me to a very old sage, a wise old fellow. I spoke to him and he began leafing through all kinds of books (he had many, many books), and suddenly he exclaimed, Ah, French! An ancient language, you see (Mother laughs).
   It was very funny. I told the story to Sri Aurobindo, and he had a good laugh.

0 1962-12-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   According to Theon, you know, the world has been created and destroyedcreation and pralayasix times. And each time, a particular attribute was manifested, but since that attri bute couldnt reach fulfillment, the world was swallowed up again. Now its the seventh time, and the attri bute is Equilibrium. And when Equilibrium is established, there will be uninterrupted progresswith no disequilibrium, naturally: that is, a deathless state, with no disintegration.
   (Satprem continues the reading:)

0 1962-12-19, #Agenda Vol 03, #The Mother, #Integral Yoga
   It was difficult and it attracts a lot of. Its like another type of exercise, as if my body were now being taught other kinds of things, another way of being, you understand, another way. And its trying to find a harmony, the equilibrium of a constant harmony. But its very, very, very difficult. Its not at all the usual condition: in ordinary life, the cells are accustomed to a very restless and unexpected life, with ups and downs, peaks of intense sensation, now sorrow, now pleasure, now acute pain, now something very pleasantall of this jumbled up in a sort of chaos. And I have realized that for the people here, even those near me, its even worse than that! This doesnt make sense to me any more. On its own the body is naturally in a sort of gently undulating movement, a very harmonious, very peaceful, very quiet movement. And when its not forced into outer activity theres such a wonderful sense of the divine Presence everywhere, everywherein it, around it, over it, in everything, everywhere and so concrete! (Mother touches her hands, her arms, her face, as if she were bathing in the Lord.) Its really inexpressible. And well, THATS what it wants to have ALL THE TIME, in all circumstances, even when its forced to have contacts with the outside. So I cant go too quickly; things like the balcony cause a bit too much pressure, and the body starts feeling a little unsure of itself.
   Yesterday, for instance, I had to see F. and R., since they had just arrived the day before. I spent three-quarters of an hour with them, and by the time it was over they had literally EMPTIED the atmosphere of all spiritual senseit had become empty and hollow. It took me two or three minutes of concentration (which isnt so long) to bring it all back to normal.
  --
   And interestingly enough, as I told you last time, it follows my bodys experience quite closely and regularly. There are so many sides to the problem, you see, so many ways of approaching the problem and attempting the transformation, and it [the book] seems to follow very, very well. Its interesting. Your book, and also my translation and yet they are so different! But of course, the experience itself is very, very diverse, multifaceted, with all sorts of side roads or forks, tiny little signs on the way, simply as cluesa whole world!
   And I see clearly that trying to formulate it would spoil everything. You really cant formulate a curve until you come to the end of itotherwise, you spoil its course.

0 1962-12-22, #Agenda Vol 03, #The Mother, #Integral Yoga
   I made no reply, not a word: in half an hour I had undone everything I undid it all, really everything, cut the connection between the gods and the people here, demolished absolutely everything. Because you see, I knew it was so attractive for people (they were constantly seeing the most astonishing things) that the obvious temptation was to hang on to it and say, Well improve on itwhich was impossible. So I sat down quietly for half an hour, and I undid it all.
   We had to start over again with something else.

0 1963-01-12, #Agenda Vol 04, #The Mother, #Integral Yoga
   For instance, two or three nights ago (I dont remember), I was with Sri Aurobindo, we were doing a certain work (it was in a mental zone with certain vital reactions mixed in), well, a general work. I was with Sri Aurobindo and we were doing the work together. He wanted to explain to me how a particular movement is turned into a distorted movement; he was explaining this to me (but theres nothing mental or intellectual about it, nothing to do with theories). And without even (how can I put it?) without even a thought or an explanation to forewarn you, a true movement is changed into a movement that is not false but distorted. I was speaking to Sri Aurobindo and he was answering, then I turn my head away like this (not physicallyall this is an inner life, naturally), I turned my head as if to see the [vibratory] effect. Then I turn back and send Sri Aurobindo the movement necessary to carry on with the experience, and I receive a reply which surprises me because of the quality of its vibration (it was a reply of ignorance and weakness). So I turn my attention back again, and as a m atter of fact in Sri Aurobindos place I saw the doctor. Then I understood! Superficially, one may say, So, Sri Aurobindo and the doctor are the same! (To people who would see such a thing it would occur that they are the sameof course its all, all the same! All is one, people just dont understand this complete oneness.) Naturally it didnt surprise me for the thousandth of a second, there wasnt any surprise, but oh, I understood! This way (Mother slightly tilts her hand to the left), its Sri Aurobindo, and that way (slightly to the right), its the doctor. This way its the Lord, and that way its a man!!
   Really interesting.5
  --
   And it keeps coming and coming. Many come and are not even aware of it! And I keep going and going. Consciously, most of the time, but also quite often not consciously. Heres an example: someone is very ill, someone who truly loves me (its Z, A.s wife). A. informed me she was ill. So I increased the dose (everyone is inside, I am with everyone, that goes without saying, but when something goes wrong I increase the dose). I increased the dose. I expected an improvement but it didnt happen. So I increased the dose again. The next day, I received a letter from A. saying that the night before, Z had had an interesting experience. She has asthma (asthmatics feel as if they are dying, its very painful, and she is very sensitive, very nervousshe was really unwell, so they drugged her, and so). Well then, during an acute attack of asthma, she sat up in her bed, her legs hanging down. Then her feet began to feel cold and she reached out for her slippers; she bent down, and instead of her slippers she felt something soft and alive. Astonished, she looks down and sees my feet. My feet were there with the sandals I used to wear to go outmy bare feet. So she touched my feet and said, Ohh, Mother is here! Immediately she lay down again, fell asleep and woke up cured.
   And she didnt make it up: my feet WERE there. My feet, I mean something of me which took that form to be perceptible to her.
  --
   And not only here: here, there, everywhere, all over the world. And it doesnt get recorded in the head (thats impossible! I would go mad), but it stays in the consciousness (Mother makes a gesture around her head) and I just have to stop and pay attention: What is it? (Mother catches the vibration coming to her) But you understand, how do you record all this in spoken or written words? We would have to write fifty lines at the same time! Its impossible.
   But it is conscious.
  --
   And I realize You see, I need physical help to relieve the body of all effort thats not strictly indispensable. But I cant make their [the attendants] life completely chaotic in appearance: there has to be some schedule. And a schedule means terrible limitations. I cant help it. I cant help it, because for the time being, simply the will expressing itself isnt enough to make m atter respond. Once it is like that, time wont m atter any more, butBUT.
   We mustnt be impatient.
  --
   The "secretaries" and the attendant.
   An old disciple who has just died.

0 1963-01-30, #Agenda Vol 04, #The Mother, #Integral Yoga
   attentive to an unseen Truth they seize
   A sound as of invisible augur wings.

0 1963-02-15, #Agenda Vol 04, #The Mother, #Integral Yoga
   (A little later, regarding a passage from the Agenda of 1962, at the time of Mothers first great turning point, which she intended to show to one of the people of her entourage in an attempt to make him understand her work:)
   I had asked Sujata for two copies, but then I realized it wasnt at all necessary. I told you I would give it to A. for him to read, and when A. came, I showed him one or two of the latest [Agenda conversations] typed by Sujata and soon lost any desire to try again.

0 1963-02-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   But its amusing because I had never paid much attention to that [the questions of language], the experience is novel, almost the discovery of the truth behind expression. Before, my concern was to be as clear, exact and precise as possible; to say exactly what I meant and put each word in its proper place. But thats not it! Each word has its own life! Some are drawn together by affinity, others repel each other its very funny!
   Pralaya: end of a world, apocalypse.

0 1963-02-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   But you cant do that if, when morning comes, you have to leap out of your bed and attend to fifty thousand pressing m atters. It isnt indispensable for the yoga, not at all. Its a hobby, rather, something to amuse yourself with.
   (Satprem protests)
  --
   In the body consciousness, there are two attitudes which are both No, one is becoming much more natural: it is a sort of (whats the word in French?) everlasting attitude, everlasting, there is no reason why it shouldnt continue. The cells feel themselves everlasting, with a certain state of harmonious inner peace which partakes of eternity, that is to say, free from the kind of disorder and friction that causes aging and disintegration (its a kind of grating in the gears that causes it). Peoples ordinary consciousness (its not a question of ideas, concepts or anything of that kind: its the bodys consciousness, the consciousness of the bodys cells), the ordinary, NATURAL, NORMAL consciousness is a consciousness full of grating and friction, in perpetual disorder, and thats the cause of aging. Well, this is beginning to fade away.
   It is rarely felt, except when the pressure from outside is too great. When there is a huge accumulation of scores of small you cant call them wills, but impulses coming from things (from things or people or circumstances) that want to be fulfilled, attended toas long as its within a certain limit you receive it with a smile and it doesnt have any effect, but when the dose is exceeded, suddenly something says, Oh, no! Enough is enough! At that point, the consciousness is hopeless. It falls back into the old rhythm, and consequently that must cause wear and tear. But the other way is a sort of harmonious, undulating movement (Mother draws big waves in the air), ALMOST beyond time, not quite: there is some sort of time sense, but secondary, somewhat in the distance. And this movement (gesture of waves) gives a sense of eternityof everlastingness, at any ratethere is no reason for it to cease. There is no friction, no conflict, no wear and tear, it can go on indefinitely.
   It is beginning to be that way.
  --
   Fairly often, its Sri Aurobindo. But this time it was entirely impersonal. It was something that WILL NO LONGER tolerate in the world a certain kind of selfish stupidityto trample this childs finer feelings just because she isnt stupidly attached to her family (who didnt even give her a single thought all the time she was here, she didnt exist for them).
   If you want your children to love you, you should at least love them a little, care for them a little, no? Its elementary, you dont have to be very bright to understand that but they wont understand: It is a childs DUTY to love his parents!! And if you dont fulfill your duty, youre put in jail.

0 1963-03-06, #Agenda Vol 04, #The Mother, #Integral Yoga
   84The supernatural is that the nature of which we have not attained or do not yet know, or the means of which we have not yet conquered. The common taste for miracles is the sign that mans ascent is not yet finished.
   85It is rationality and prudence to distrust the supernatural; but to believe in it is also a sort of wisdom.

0 1963-03-09, #Agenda Vol 04, #The Mother, #Integral Yoga
   In the following conversation, Mother gave a very recent example of someone cured by the supramental force acting in the material mind: "After three warnings which he didn't heed, A. [a Paris disciple], one morning, found himself half-paralyzed. And the next day, it started spreading to the other side, the left side. At that point, he gave a callit struck him to see one side completely paralyzed and the other following suit, he saw himself going down, so he gave a call. And he says that inside a few minutes, a stupendous Force came into him and that Force said, "No!" And almost automatically, everything came to a stop. Nothing came over the left side, and the right side started to improve. And when I received the first telegram informing me that A. had to take to his bed because of an ' attack' (a 'heart attack,' they said, but it wasn't the heart, it was an embolism in the brain), with the telegram in my hands, I saw, written OVER the telegram's words: 'It's nothing, no need to worry'! So I said coolly, 'Oh' it's nothing, no need to worry.' (Mother laughs) Then the letter came with all the details: thrombosis, and so on. But he says he feels a Force [near Mother] that's not in his ordinary little life over there, he finds it makes all the differenceit's something which gives a LIFE that's not in his ordinary little life in France. Anyhow, this is something like a miracle."
   Just what presides over the "inevitability" of accidents, including gravitation, illness and death.

0 1963-03-13, #Agenda Vol 04, #The Mother, #Integral Yoga
   They are the ones who want to attain Nirvana. And this too was a dream!
   (Mother looks further)
  --
   So you came (you see, its the answer) to manifest (its very good, I like this answer very much), to manifest the bliss above. You understand? He goes beyond all past attempts to unite with the Supreme, because none of them satisfies himhe aspires for something more. So when everything is annulled, he enters a Nothingness, then comes out of it with the capacity to unite with the new Bliss.
   Thats it, its good!

0 1963-03-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   One thing, though: suddenly I read (yesterday or the day before) a sermon delivered in the U.S.A. by an American (who is a rabbi, a pastor and even a Catholic priest all at the same time!). He heads a group, a group for the unity of religions. A fairly young man, and a preacher. He gives a sermon every week, I think. He came here with some other Americans, stayed for two days and went back. But then, he sent us the sermons he had given since his return, and in one of them he recounts his spiritual journey, as he calls it (a spiritual journey through China, Japan, Indochina, Malaysia, Indonesia, and so on up to India). What shocked him most in India was the povertyit was an almost unbearable experience for him (thats also what prompted the two persons who were with him to leave, and he left with them): poverty. Personally, I dont know because Ive seen poverty everywhere; I saw it wherever I went, but it seems Americans find it very shocking. Anyway, they came here, and in his sermon he gives his impression of the Ashram. I read it almost with astonishment. That man says that the minute he entered this place, he felt a peace, a calm, a stability he had never felt ANYWHERE else in his life. He met a man (he doesnt say who, he doesnt name him and I couldnt find out), who he says was such a monument of divine peace and quietude that I only wished to sit silently at his side. Who it is, I dont know (theres only Nolini who might, possibly, give that impression). He attended the meditationhe says he had never felt anything so wonderful anywhere. And he left with the feeling this was a unique place in the world from the point of view of the realization of divine Peace. I read that almost with surprise. And hes a man who, intellectually, is unable to understand or follow Sri Aurobindo (the horizon is quite narrow, he hasnt got beyond the unity of religions, thats the utmost he can conceive of). Well, in spite of that Those who already know all of Sri Aurobindo, who come here thinking they will see and who feel that Peace, I can understand. But thats not the case: he was enthralled at once!
   Its the same with people who get cured. That I know, to some extent: the Power acts so forcefully that it is almost miraculousat a distance. The Power I am very conscious of the Power. But, I must say, I find it doesnt act here so well as it does far away. On government or national m atters, on the terrestrial atmosphere, on great movements, also as inspirations on the level of thought (in certain people, to realize certain things), the Power is very clear. Also to save people or cure themit acts very strongly. But much more at a distance than here! (Although the receptivity has increased since I withdrew because, necessarily, it gave people the urge to find inside something they no longer had outside.) But here, the response is very erratic. And to distinguish between the proportion that comes from faith, sincerity, simplicity, and what comes from the Power Some people I am able to save (naturally, in my view, its because they COULD be saved), this is something that for a very long time I have been able to foresee. But now I dont try to know: it comes like this (gesture like a flash). If, for instance, I am told, So and so has fallen ill, well, immediately I know if he will recover (first if its nothing, some passing trouble), if he will recover, if it will take some time and struggle and difficulties, or if its fatalautomatically. And without trying to know, without even trying: the two things come together.2 This capacity has developed, first because I have more peace, and because, having more peace, things follow a more normal course. But there were two or three little instances where I said to the Lord (gesture of presenting something, palms open upward), I asked Him to do a certain thing, and then (not very often, it doesnt happen to me often; at times it comes as a necessity, a necessity to present the thing with a commentfrom morning to evening and evening to morning I present everything constantly, thats my movement [same gesture of presenting something] but here, there is a comment, as if I were asking, Couldnt this be done?), and then the result: yes, immediately. But I am not the one who presents the thing, you see: its just the way it is, it just happens that way, like everything else.3 So my conclusion is that its part of the Plan, I mean, a certain vibration is necessary, enters [into Mother], intervenes, and No stories to tell, mon petit! Nothing to fill people with enthusiasm or give them trust, nothing.
   Three or four days ago, a very nice man, whom I like a lot, who has been very useful, fell ill. (He has in fact been ill for a long time, and he is struggling; for all sorts of reasons of family, milieu, activities and so on, he isnt taken care of the way he should be, he doesnt take care of his body the way he should.) He had a first attack and I saw him afterwards. But I saw him full of life: his body was full of life and of will to live. So I said, No need to worry. Then after some time, maybe not even a month, another attack, caused not by the same thing but by its consequences. I receive a letter in which I am informed that he has been taken to the hospital. I was surprised, I said, But no! He has in himself the will to live, so why? Why has this happened? The moment I was informed and made the contact, he recovered with fantastic speed! Almost in a few hours. He had been rushed to the hospital, they thought it was most serious, and two days later he was back home. The hospital doctor said, Why, he has received a new life! But thats not correct: I had put him back in contact with his bodys will, which, for some reason or other, he had forgotten. Things like that, yes, theyre very clear, they take place very consciously but anyway, nothing worth talking about!
   But this mans faith is extraordinary, such faith! The first word he uttered when he regained consciousness: Has Mother permitted my being taken to the hospital? You understand. So I give him the full credit for his recovery. With people like that, yes, you can do something, but thats because they have faith!
  --
   No, in spite of everything, the body doesnt have that sort of eternal stability, the sense of its immortality (immortality isnt the right word), of its permanence. Not that it has a sense of impermanence, far from it, the cells feel eternal that much is there. But a certain something that would be sheltered from all attacks. It still feels the attacks. It feels an instability, it doesnt have a sense of absolute security, it hasnt yet reached a state of absolute security thats it: the sense of security. There are still vibrations of insecurity. Yet that seems so mean, so silly! It still lives in insecurity. Security, the sense of security only comes through union with the Supremenothing in life as it is, nothing in the world as it is, can offer the sense of security, its impossible. But to feel the Supremes presence so constantly, to be able to pass everything on to Him, To You, to You, to You, and yet not to have a sense of security! A shock or a blow comes (not necessarily personally, but in life), and theres still a particular vibration: the vibration of insecurityit still exists. The body finds that disquieting, painful: Why? Not that it complains, but it complains about itself, it finds itself not up to the mark.
   To know that all is You, that You alone exist, to feel You everywhere, to feel You always, and still to be open to the first thing that comes from outside to give you a blow, a sense of insecurityhow absurd!

0 1963-03-27, #Agenda Vol 04, #The Mother, #Integral Yoga
   Then I thought: now, Sri Aurobindo, its quite clear; for him, the goal was Perfection. Perfection not in the sense of a summit but of an all-inclusive totality in which everything is represented, has a place. And I saw that this Perfection would comemust comein stages. He announced something the realization of which will stretch over thousands of years. So it must come in stages. And I saw that what I find essential, indispensable (everything is there, everything finds a place, yet there is a kind of anguishnot a personal anguish but a terrestrial anguish), is Security. A need for Securitywhatever you attempt, whatever you seek, even Love, even Perfection, it needs Security. Nothing can be achieved with the feeling that all opposing forces can come and sweep everything away. We must find the point where nothing can be touched or destroyed or halted. Therefore, its Security, the very essence of Security. So I wrote:
   Sri Aurobindo promised Perfection
   and to attain it, the first requisite,
   what men need today,

0 1963-03-30, #Agenda Vol 04, #The Mother, #Integral Yoga
   But its so dull! So dull, so lackluster, so unchanging, souninteresting, really dull that the slightest light shines like a bright star! The smallest, slightest, tiniest progress seems like an extraordinary thing. Like, for example, the attitude in certain cells towards a physical disorder which, naturally, like all physical disorders, tends to recur. The attitude in the cells changesnot the disorder (!), the disorder changes only because of the cells reaction, thats what makes it change; but it recurs with clockwork regularity thats its job. It is the way its received by the cells, their reaction to it, that brings about the change. And there is now a difference in the cells reaction. The result of my observation (an impersonal, general observation) is that there are two types of change (I cant call it progress), two types of change in the reaction: a change that goes on improving, in the sense that the reaction grows less sharp, the cells are less affected and become not only more conscious but more IN COMMAND of the reaction (something people are not generally conscious of, but which is what brings about the cure). And, on the other hand, deterioration: under the unrelenting attack, the cells panic, become more and more affected and afraid, and it eventually results in a terrible mess and a catastrophe. Well, the whole thing is observed, studied, experienced; but (laughing) in ordinary medicine its explained away in two words! You see, what I see now is the process they dont know the process, only the result. And, well, I notice that as the consciousness grows, the cells panic less and less and a sort of mastery develops. Of course, its a pleasing observation, if I may say so, but it doesnt even make me happy! It seems rather obvious. Also the proportion is such that to get a really telling result, it would take years and years and years! Oh, how many years! How slow things are.
   So I dont feel impelled to talk about it. Id rather concern myself with something else I do the work, but thats all.

0 1963-04-06, #Agenda Vol 04, #The Mother, #Integral Yoga
   A few days afterwards, I receive a letter from someone very close, who has an ardent faith and really holds on to me with almost perfect faith, exceptional. In the letter: the whole story, the attack, the hemorrhage, how suddenly the being is SEIZED, the consciousness is SEIZED with an irresistible will, and hears words the very words that were uttered HERE. The result: saved (he was dying), saved, cured.
   Just enough time for the letter to reach me.
  --
   My only method is a kind of shield of mental silence (in the ordinary mind), so that all the peoples thoughts do not come and pester me all the time, without letup. But they creep underneath! With some people, the moment they enter the room, I feel exhausted, because of their attitude. It doesnt work through thought at all: its a special vibration in my body.
   With others, on the contrary, its fine.

0 1963-04-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   I told the story to our Japanese friend in whose house we were living, I told him, Well, thats what this illness isa remnant of the war; and heres the way it happens. And that being was repaid for his attempt! Naturally, the fact that I repelled his influence by turning around and fighting [dissolved the formation]. But what power it takes to do that! Extraordinary.
   He told the story to some friends, who in turn told it to some friends, so in the end the story became known. There was even a sort of collective thanks from the city for my intervention. But the whole thing stemmed from that: What Is this illness? Youre able to find out, arent you? (Laughter) Go and catch it!

0 1963-05-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   There is evidently a twofold movement: on one hand, something that tries to draw less and less the attention and concentration of others, that is, to lessen the sense of intermediary necessary for forces and thoughts to spread (more and more there is an attempt to undo that1), and on the other hand, an increaseat times prodigious, staggeringof power. Now and then (seldom, and I must say I dont at all try to make it happen more often), now and then, for a minutenot even a minute: a few secondscomes a sense of absolute Power; but immediately it is covered over, veiled. The effect at a distance is becoming greater and greater, but that is not the result of a conscious will I mean there is no attempt to have more power, none at all. Now and then, theres the observation (a very amusing observation, sometimes) that for a moment (but its a m atter of seconds), the Power is absolute, and then the usual hodgepodge takes over again.
   The effect on others is increasing considerably, though it too isnt the result of an attempt in that direction, not at all: those things are automatic. Yet, as I said, at certain seconds, there rises something that wills. Wills, but not in the ordinary way: something that its between knowing, seeing and willing. A little something that has something of all three and is as hard as diamond (oh, how can I explain it? I dont know, there are no words for it), it has something of the emotive vibration, but thats not it; it has nothing to do with anything intellectual, nothing at all; its neither intellectual vision nor supramental knowledge, thats not it, its something else. It is a diamondlike, live forcelive, living. And thats all-powerful. But extremely fleetingit immediately gets covered over by a heap of things, like visions, supramental vision, understanding, discernmentall this has become a constant mass, you understand.
   From the standpoint of sensitivity or sensation (I dont know what to call it), when the body rests and enters the static state of pure Existence Before, it was (or gave) a sense of total immobilitynot something motionless: a non-movement, I dont know; not the opposition between something motionless and something in motion, not that the absence of any possibility of movement. But now, as it happens, the body has the sense not only of a terrestrial movement, but of a universal movement so fantastically rapid that it is imperceptible, beyond perception. As if beyond Being and Non-Being, there were a something thats both I mean, that doesnt move WITHIN a space but is both beyond immobility and beyond movement, in the sense that its so rapid as to be absolutely imperceptible to ALL the senses (I dont mean merely the physical senses), all the senses in all the worlds.
  --
   Thats exactly what made a sharp division in the whole spiritual thought or spiritual will of mankind. The point doesnt seem to have been understood. Some, like Buddha and that whole line, have declared that the world is incorrigible, that the only thing to do is to get out of it, and that it can never be otherwiseit changes, but really remains the same. The result is a certain attitude of perfect acceptance. So, for them, the goal is to get out that is, you escape: you leave the world as it is and escape. Then there are the others, who sense a perfection towards which men strive indefinitely and which is realized progressively. And I see more and more that the two movements complement each other, and not only complement each other but are almost indispensable to each other.
   In other words, the change that arises from a refusal to accept the world as it is has no force, no power: what is needed is an acceptance not only total but comprehensive, joyousto find supreme joy in things in order to have (its not a question of right or power) in order to make it possible for things to change.

0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
   What is needed is to have the inner attitude.
   Well, precisely, the inner attitude I kind this new work empty and mechanical.
   Dont you feel the words you write?

0 1963-05-15, #Agenda Vol 04, #The Mother, #Integral Yoga
   91If life alone were and not death, there could be no immortality; if love were alone and not cruelty, joy would be only a tepid and ephemeral rapture; if reason were alone and not ignorance, our highest attainment would not exceed a limited rationality and worldly wisdom.
   92Death transformed becomes Life that is Immortality; Cruelty transfigured becomes Love that is intolerable ecstasy; Ignorance transmuted becomes Light that leaps beyond wisdom and knowledge.
  --
   Maybe it will go fast. But the question boils down to a SUFFICIENT aspiration, sufficiently intense and effective to attract That which can transform all this: complication into Simplicity, cruelty into Love and so forth.
   Its no use complaining and saying its a pity things are that way. They are the way they are. Why? When things are no longer that way, well probably know why. Or to put it differently: if we knew why, they would no longer be that way.

0 1963-05-18, #Agenda Vol 04, #The Mother, #Integral Yoga
   The problem is this: you can take the attitude of endurance and endure everything, to the point where you are able to turn pain into ecstasy, as he saysits an experiment that can always be made, at any given moment. But materialist-minded people will tell you, Thats all very well, but youre ruining your body. And thats where (laughing) we would have to carry out all kinds of experiments, as they do with guinea pigs, to find out whether ecstasy has the power to restore order in the body.
   You suffer from, say, a physical trouble, purely physical (morally speaking, it goes without saying, the thing is quite clear; I mean something purely material). Something is disorganized in the working or the structure of the organs. The result is pain. At first you endure, then out of endurance comes perfect equality, and out of perfect equality comes ecstasyits perfectly possible; its not only possible, it has been proved. But the experiment should be carried through TO THE END to know whether ecstasy has the power to restore the bodys order, or whether it ends in dissolution: you are in ecstasy and die in ecstasy. That is, you leave your body while in ecstasy. Is that so? Its not only possible, its perfectly obvious. But thats not what we want! We want to restore order, to eliminate disorder IN M attERdoes ecstasy have the power to restore order in the physical working and triumph over the forces of dissolution?
  --
   So personally, my attitude (all this has nothing to do with the Bulletin, by the way), my attitude is to watch it all: this opinion, that opinion, this attitude, that attitude, and I stay like this (gesture of a Witness completely outside and passive). I refrain from deciding or acting, I become exclusively a witnessa non-interfering witness. I say to the Lord, Its for You to decide; it isnt my business, You will decide. Whatever happens is Your concern. So far, this has always resulted in an intervention that restored order, but but with no positive proof that the order was restored in this way or that, because of this or that. There is no certainty.2
   In this field, we know nothing. Oh, as soon as we get into the field even the field of sensation, the vital, all problems are solved. Nothing could be easier, theres nothing to discuss; in the field of feelings, the work was done long ago. Thats not what I mean: I mean when we get to the bottom of the problem. There, everything, everything is in a sort of incomprehension, of total ignorance, along with all the ideas that result from the intellectual and scientific development and are so sure of themselves, so full of impregnable certainty! The certainty of the material experience, of the thing you touch.

0 1963-05-22, #Agenda Vol 04, #The Mother, #Integral Yoga
   (This conversation took place a few days after Satprem had a violent attack of an infectious "illness.")
   The other evening, around 6:30, I was in a lot of pain; my head seemed about to burst, I really suffered: a racking pain. Then I lay down, and suddenly I felt a sort of relaxationa sudden reversal followed by an easing. And, the next day, I came to know that it happened at the precise time when V. told you I was ill.

0 1963-05-29, #Agenda Vol 04, #The Mother, #Integral Yoga
   I would like a clarification on a passage from a previous conversation [of May 3], in which you said: Something tries to draw less and less the attention and concentration of others. And you added: That is, to lessen the SENSE OF INTERMEDIARY necessary for forces and thoughts to spread. What is this sense of intermediary? Do you mean your role of intermediary in the diffusion of forces? Do you want to lessen that roleto withdraw?
   It isnt role! The role is a fact, a sort of ineluctable fact, absolutely independent of the individual will and consciousness I am more and more convinced of it, fantastically so. The Work is done through a certain number of elementswhe ther they are aware of it or not, whether they collaborate or not makes little difference. It has been decided that way, it has been chosen that way and it is done that way. Whether you like it or not, whether you are aware of it or not, whether you collaborate or notvery little difference. Its more a question of personal satisfaction!

0 1963-06-15, #Agenda Vol 04, #The Mother, #Integral Yoga
   And Nehru, you see (thats what Pavitra told me yesterday, he went to the town hall to listen to Nehrus speech), Nehru is an out-and-out social democrat who believes that the ideal organization for mankind, instead of only an elite being able to progress, is that the entire masses should progress (as if they wanted to! but anyway). Its an ideaeveryone has his own ideas. But then it seems that when the Chinese attacked, it was a violent blow to his conviction: he thought it impossible that the Chinese would do such a thing (!) He was very deeply sh attered.
   Naturally, they see no farther than the tips of their noses, and then they are surprised when circumstances (laughing) dont agree!
  --
   The other day, I had asked S.M. to come while Nehru was here (he is a friend of Nehrus and has his confidence), and S.M. did all the talking. But I saw that if he had been silent, if Nehru had been sitting in his armchair with me saying nothing and no one to listen to, he couldnt have stayed! He would have left. It would have been too strong, he couldnt have stayed. Whereas listening to S.M., he didnt pay attention, and slowly, slowly, I was able to do my work. Which means it can be done only in a COMPLETELY roundabout way, completely.
   After he left, there was almost an invasion a totally unexpected invasion [of Nehrus retinue]. When I saw that, I thought, Well, well! Thats how I am protected! If anyone of those people had had some mischief in mind, he could have just walked in! An invasion of the whole Pondicherry government: the councilors. Like a crush of I dont know, if I say a rough sea, I give them a compliment! I hesitated, I was about to say a herd, but a herd doesnt have the vulgar skepticism of those people; a herd is harmlessly unconscious, while these are unconscious but harmful.

0 1963-06-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   There are activities that take place in a semidarkness, which the people of the placepeople who are here at the Ashramregard as light and where everyone attends to his affairs with his own ideas and what he considers to be his knowledge. Everything takes place in a semidarkness, a great confusion and a you know, a most oppressive sense of powerlessness. It went on for hours. Finally, I absolutely wanted I wanted to get out of that place at all costs and return to the Light (the real one) and the open. But it was literally impossible: whatever path I took to get out suddenly collapsed, or disappeared as if swallowed up in a wall or a complexity of incoherent things, or else it came to an abrupt end, plunging straight down very deep. I remember one of those places, I absolutely wanted to find a way out, and when I got there, there was a sheer gulf, and I said to myself, What am I going to do? Just then I saw a man, I dont know who he was, but he was dressed (it was symbolic) as a mountain climber, with all the equipment needed to climb down a sheer cliff, and with the help of his ice axe he fastened himself to the cliff and climbed down. Then I said, This is PRETENDING to find the way, but its not finding the way. I was there concentrating, and as I concentrated, suddenly I was able to find a path which led me up to a terrace.
   I was accompanied by three or four people (but they are symbolic people). Everything was taking place in a half-night, and outside it was complete night. But when I reached the terrace, there was one of those big electric street lights, which turned on and gave a white light (like the half-light of an electric lamp in the nightwhich is nothing). The terrace was a very long one, but with a drop on every side: there was no way to get out; at one end, the way was blocked by a sort of house, and on both sides it plunged straight down into a black hole. And then that sense of powerlessness, of knowing nothingyou dont know where to go, you dont know what to do. It was And it is THE ORDINARY STATE OF HUMAN CONSCIOUSNESS the consciousness of human activity. But in my consciousness (I was shut in there, you understand), it was truly it was almost a torture, last night; it was frightful.
   I was saying to myself, But whats the way to get out of here? I concentrated, became conscious again of the divine Presence, but there was something telling me, Nothing is responding, its not working. It was horrible. Nothing is responding, its not working; its not working, it cant change, nothing is responding; nothing is responding, its not working. I was there like that, with two or three people. I sat down (some rooms were higher than others and it made a difference in level between the terraces), I sat down on a ledge, questioning intensely within, What can I do? What can I do? Whats the way? What can I do? Wheres the lever? I was trying to find the lever for changing it all. But I was unable to find it. Suddenly, from the room at the end a little old man came out, very old, who gave the impression of an attachment to old things; just the same (he was all blue), just the same when he arrived (it must be the symbol of an old method or an old discipline), I told him, Ah, now that you are here, can you tell me the way out of this place? Whats the way to get free, the way out? That started him laughing: No, no! Theres no way, no way out, you must be content with what you have. Then he looked at that poor light above, which really didnt give much light at all, and he said (in a high-sounding tone): But in the first place, I came to tell you that you must put out that sun! I dont want that dazzling sun here. Ah! I thought, Thats what he calls a sun! I was so disgusted that finally I woke up. Something pulled me out abruptly. But with such a strong impressionso strong that I was gripped by anguish: What can be done to change that? The WAY, you see, the way was inadequateinadequate. That was the anguish: My own experience is inadequate, it has no effect THERE, so whats to be done? Whats to be done? What can be done? So thats how I was for hours this morning: Whats the way? Whats the way? Whats the way to change that darkness into light?
   It wasnt very cheering.

0 1963-06-22, #Agenda Vol 04, #The Mother, #Integral Yoga
   I had a rather amusing experience while walking [during japa]. I was looking at peoples attitude (I mean those who think they lead a spiritual life, who think they have made a surrender), and how they are utterly vexed when things dont happen the way they want! (They dont always admit it, they dont always say it to themselves, but its a fact.) Then all at once, I saw a huge robothuge, magnificent, resplendent, covered with gold and jewelsa huge being but a robot. And all-powerfulall-powerful, capable of doing anything, anything at all; anything you could imagine, he could do it: you had only to press a button and he did it. And it was (laughing) as if the Lord were telling me, See, here is what I am to them!
   I couldnt have recounted the experience just like that, but I made a note of it. He said, See, this is what I am to them. So I wrote it down.
  --
   There is somewhere a sort of capacity for acute discernment, which can very easily turn into a censor (its still there; probably it serves a purpose), and thats what demands certainties. The major part of the being says, Its not my concern. I am here because You want me to be here. If You didnt want me to be here, I wouldnt be here. There is nothing like an attachment or a desire. (That went away quite a while ago! But now it has become an almost cellular condition.) And since You keep me here, it means I am doing something here, and if I am doing something here, thats all I need, thats why You keep me here. It comes full circle, of course.
   How long will it last? Thats not my concern. Maybe something would be a bit frightened if it were told the time it will take (we cant say, we cant foresee the reaction). So its best to keep quiet. But theres nothing of interest. Nothing to make interesting literaturenothing, nothing at all absolutely nothing.

0 1963-06-29, #Agenda Vol 04, #The Mother, #Integral Yoga
   I told you, didnt I, that I saw the death of Pope [John XXIII] without even knowing he was ill? One night, I suddenly saw in the mental atmosphere of the EARTH quite an awesome movement, that is to say, quite global: there were great mental waves (nothing but mental), great waves of anxiety, as though all human thought were very upset; but it wasnt the anxiety of the believers, it was a very global movement the earths mental atmosphere was stirring with great movements of upheaval and anxiety (Mother draws waves in the air). I thought, Whats happening? Whats happening that can so upset men? (as would happen, for instance, with a world war or events of that kind), Whats happening that can draw the attention of the whole earths atmosphere, its mental atmosphere? And the next day, I was told that just at that time, the Pope died. So I thought, Indeed!
   Afterwards (because I am not concerned with all those things), I learned what he was doing: his Ecumenical Council and all his reforms, his attempt, in short, to bring everyone together as much as he could (all the Christians, at least), and the fact that he had become a friend of the Russians, etc. So then, I concentrated, because according to natural logic (the logic of Natures actions), the next Pope should be a horrible reactionaryin a word, it didnt bode well. I concentrated and tried to make things work out for the best. And I see that Sri Aurobindo did find the thing important, since he concentrated over there.
   According to the little popular wisdom, it seems his successor is a man with still more progressive ideas. I saw his photo (but its a newspaper photo, theyre generally very bad: you cant have any contact, you only see this much [gesture on the surface]). The thing that struck me most is a sort of insincerity. A benevolent and ecclesiastical insincerityif you know what I mean?
  --
   The only thing (but it doesnt m atter, it will come) is that if instead of trying to escape she had taken a determined attitude and said, In the name of the Mother, open the door, brrrt! she would have seen everything vanish. But that I dont think it will happen again, but if it does, she will know what to do next time. Its a kind of sense of the b attle.
   You did well to ask her to write, it was important enough that I should know, because I have to cleanse the area a little. But I tell you, there are too many, too many insincerities, thats what opens the doorsinsincerity is just like a sentry who opens the door, its nothing but that. And unfortunately, there are lots and lots of insincerities.

0 1963-07-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   Why is my attention drawn all of a sudden in that direction? Generally, I am not interested in all those things. For the action, I am concerned only with the little field of experience I have been given, and my terrestrial action is of quite another nature; its on a higher plane, very independent of individuals.
   I find there are three noteworthy points: First, this man was already concerning himself with terrestrial affairs when he was a mere cardinal in Milan (in Milan he was very involved in labor problems there are many workers in Milan and that interested him, he liked to solve workers problems). Then there is the continuation of the other ones work: the rapprochement, so to say, with Russia, which is truly interesting. Last, there is the fact that Kennedy is Catholic. And also, that all this is happening just now, I mean when AT LEAST (I dont say at best, I say at least) the foundation of the new world is being prepared.
  --
   Some people (or if you like, some beings, or forces, or consciousnesses) in order to progress need to give themselves, to merge, and in total self-annihilation, they attain Realization; for others the path is diametrically opposite: its a growth, a domination, an expansion which assumes fantastic proportions until the separation disappearsit can no longer exist.
   Some prefer this path, others prefer that one but when we reach the end, it will all meet.
  --
   When I realized that I knew this man [Paul VI], a thought came to me as if in jest: what if someone showed him my photo (because I know some people who can do it), and if he himself said, But I know this woman! Then I saw that old instinct, that habit not to allow anyone even to say or express opinions contrary to theirs. And I saw the curve the curve we have traveled just the same towards freedom. He would be almost obliged to tolerate me. His predecessors predecessor [Pius XII] forbade the archbishop here to excommunicate people who came to the Ashram. (The archbishop wanted to do that, but he couldnt without the Popes permission, and the Pope answered him, Keep quiet.) The next archbishop renewed the excommunication here from his pulpit, but it didnt go beyond that. So I wondered, What will be the Popes attitude? Because naturally, that kind of individual is quite capable of ordering the excommunication of something he considers and KNOWS to be true thats just what youre seeing in this photo [Satprems sense of repulsion]. Naturally, in them the political spirit overrides everything else.
   Dont record all Ive said. I dont want to have it here, I dont want it kept. Because the time hasnt come for me to meddle in these affairs.

0 1963-07-06, #Agenda Vol 04, #The Mother, #Integral Yoga
   For some time (I mean a year or maybe a year and a half), I have quite often been seeing some very ugly faces pass before me, and also all kinds of queer objectsthings I didnt use to see formerly. I had seen ugly beings only once, when I was with Sri Aurobindo: during the day I caught a sort of influenza (it was more vital than physical), because I had attended and, so to say, presided over the festival of arms2 of the workers here. And they threw all their woes on me, asking to be protected, relieved and so onthere is a sort of spontaneous sincerity in those people, and I answered straightforwardly, without protecting myself. I didnt even think for a minute of protecting myself: I answered all of them (inwardly, of course). I came back inside. In the night, I had a frightful fever. But in the midst of that fever I was entirely conscious; I had the fever people call delirium, and I saw what delirium is: there were hordes of beings from the most material vital rushing at me with such violence! It was a real b attle against an army of beings from the lowest, most material and also most violent vitalthey came in waves and I kept throwing them back (which probably people are unable to do): one wave and I threw them back, another wave and I threw them back, and so on the whole night long. I had a fantastic fever. Sri Aurobindo was there, sitting beside my bed, and I told him, Well, thats what gives what people call delirium. It attacks the cerebral region, its really a frightful b attle. The next morning, I had an influenza that looked like typhoid fever I knew where it was coming from, I had seen it, I saw the whole thing, you understand.
   It happened once and then it was over: quite naturally the atmosphere gave protection. This time it had the same character, in the sense that twisted faces, very base instincts, very ugly things come and ENTER, which means there must be some work going on on that level, and for it to be done some contact is necessary (naturally when I have my white atmosphere around me, try as they may, they cannot touch it), but this time they entered. Well, I peered at the thing (laughing), not without some curiosity. (The first times, I was surprised, I thought, Why am I starting to see such ugly things! But then I soon understood it was because a work had to be done.) I peer at the thing with some curiosity, and I see I just have to do this (gesture like the flick of a feather duster), simply a little effortless movement and prrt! off it runs with fantastic speed.
   But some of the faces I saw had come with the intention of making certain suggestions I saw that (I dont know what their suggestions were, it didnt interest me and I kept sweeping it all away, so it went away). I didnt attach any importance to it, except that I kept answering in the same way (the feather duster), and I thought, This must be putting order somewhere! But today, N. read me a letter and told me the story of a boy who was herea very nice boy who worked well and who suddenly was overcome by disquiet and fear and got so ill at ease that finally he said, My family is calling me, they want me, I must go. Then (I dont know when it happened, it was a while ago), he wrote that some time after he came back home (I dont recall the details), he came to know that a magician was regularly doing black magic against him (he was seeing ugly faces, incense burning, all kinds of odd little gestureshe tells the whole story in his letter and it affected him very much), and that the magician (who I believe was more or less connected with the family!) was doing that regularly to make him leave the Ashram. Then he went to see the magician, or rather someone went to see the magician and told him, The boy is back now, you need not continue, he is here, so there is no more reason to And from that moment on, everything immediately disappeared: his feeling of disquiet and all his visions. Anyway, it was clear proof that the magicians work had put him in that state, and that as soon as the magician stopped his work, everything ceased.
   Well, I have lived many years, and we know those things to exist, but I didnt attach any importance to them because to me they seemed powerless. Indeed, they have never affected me (a few Tantrics did do some magic and succeeded in making me ill, but that had quite another character; this boys story is in the lowest, most material vital domain, you see), and only lately did I notice those little games. They didnt affect me in the leastit was like images shown on a cinema screen, unsightly images, and I just thought, Whats the point? Still, I did my cleanup, out of habit. But then, when I heard that story, I thought, Well, I must be teaching a good lesson or two to all those people who do dirty magic!
   In other words, one domain after another, one difficulty after another, one kind of obstacle after another (obstacles that are either subconscious or in the most material consciousness or the lower vital), it all comes for an ACTION. An action which is very sustained and varied; even when some other thing (some other difficulty or problem) is in the foreground, predominant in the consciousness, everything is there [in the surrounding atmosphere], and all the time there is that Light (Mother makes a gesture of cleaning in the atmosphere) which has always been with meof which I became totally conscious with Madame Thon, who told me what it wasa Light I have always kept with me, a white Light, absolutely pure, so dazzlingly white that eyes cannot look at it, a Light which is

0 1963-07-10, #Agenda Vol 04, #The Mother, #Integral Yoga
   It takes a very sharp, attentive, and above all impersonal observation (impersonal in the sense of objective, without any reaction) to see those things.
   Only little by little, little by little do you learn the true functioning; because those things that are added on and spoil everything arent deliberate additions arising from a desire or impatience or overenthusiasmits none of that, its due to a habit. Its quite simply a habit. That is, the psychological element is purified and doesnt interfere: its just a habit. The SUBSTANCE has the habit of doing things that way, and so it does them that way. So it must be taught not to stir, to keep quiet, so that when the Vibration comes, the something that always rushes forward doesnt do so.

0 1963-07-17, #Agenda Vol 04, #The Mother, #Integral Yoga
   It requires no preparation, it isnt something you have to attain: its ALWAYS there. Only, it also stems from the fact that I am not here (thats so clear, so clear, it needs no reflection or observation, its such a well-established fact) I am not here for anything, anything whatsoever, any satisfaction of any sort, on any level, any pointnone of that exists any more, that has no more reality, no more existence. The only thing I still FEEL is a sort of not an aspiration, not a will, not an adherence or enthusiasm, but something that is maybe its more like a power: to do the Lords Work. At the same time, I feel the Lord you understand, He isnt in front of me or outside of me! Thats not it, He is everywhere and He is everywhere and I am everywhere with Him. But what holds these cells together in a permanent form is that something which is at once the will and power (and something more than both) to do the Lords work. It contains something which probably is translated in peoples consciousnesses as Bliss, Ananda (I must say its an aspect of the problem I am not concerned with). Something like the intensity of a superlove as yet unmanifestits impossible to say.
   Some time ago I made a discovery of that kind: someone asked me if there was any difference between Ananda and Love; I said, No. Then he said to me, But then how is it that some people feel Ananda while others feel Love? I answered him, Yes! Those who feel Ananda are those who like to receive, who have the capacity to receive, and those who feel Love are those who have the capacity to give. But its the same thing: you receive it as Ananda, you give it as Love.

0 1963-07-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   Thats too muchagitation is too much, its rather a lack of rest. Not agitation really, but something that lacks the rest of certainty. I constantly catch my cells being like that. Naturally I react, but for them its a very normal state: always straining after the next moment, never the quietude of the present moment. The result (the words I use give a very concrete character to something rather fluid), the result is the feeling that you have to bear or endure, and the haste to get out of that enduring, along with the hope (a very faint and flimsy hope) that the next moment will be better. Thats how it is from moment to moment, from moment to moment, from moment to moment. As soon as the Consciousness comes (gesture of descent) and concentrates, as soon as I bring the Consciousness into the present moment, everything becomes quiet, immobile, eternal. But if I am not CONSTANTLY attentive, the other condition [of restlessness] comes almost as a subconsciousness: its always there. And VERY tiringit must be one of the most important sources of fatigue in mankind. Especially here (Mother touches her forehead and temples), its very tiring. Only when you can live in the eternity of the present minute does it all stopeverything becomes white, immobile, calm, everything is fine.
   But it means constant vigilanceconstant. Its infinitely more difficult than when one worked even in the vital; in the vital, its nothing, its childs play in comparison. But here, phew! Because, you see, in the mind or the vital, its all movements of organization, of action, of choice, of decisionits very easy to decide, to rule! But that cellular tension is there EVERY SECOND: its the activity inherent in material existence. Its only when you go into samadhi that it stops. That is, when outwardly you are in trance. Then it stops.

0 1963-07-24, #Agenda Vol 04, #The Mother, #Integral Yoga
   For the time being, the Chinese are quite clearly those who represent in the world the aggressive attitude; theyve even quarreled with the Russians because of thata serious quarrel. You know the story, I suppose.
   (silence)

0 1963-07-27, #Agenda Vol 04, #The Mother, #Integral Yoga
   So, regularly, as soon as there comes a pain somewhere or a discomfort or anything, immediately, instantly, the first reaction: Ah! Lord, what do You want me to learn? And I become attentive.
   If everybody does the same thing, if all those who can do it (sincerely, of course, without pretense) do it sincerely: Ah! Lord, what do You want me to learn? and then observe, wait, then things are easier, you put yourself at least in better conditions.

0 1963-07-31, #Agenda Vol 04, #The Mother, #Integral Yoga
   There was a sort of periodicity in the attackscan I call them physical? Theyre not physical, although theyre on the body. They didnt recur at exactly regular intervals, because the periods of time in between werent always the same, but there was a sort of analogy, of similarity in the circumstances. And now I have come to a kind of certainty.
   The work consists, I could say, in either removing or transforming (I am not sure which of the two) all the bodys cells that are or have been under the influence of Falsehood (not lie but falsehood), of the state contrary to the Divine. But since probably a radical purge or transformation would have resulted in nothing but the bodys dissolution, the work goes on in stages, progressively (I am going very far back in time, to my first attacks). So the sequence is the following: first, a series of activities or visions (but those visions are always activities at the same time: both activities and visions) in the subconscious domain, showing in a very living and objective way the Falsehood that has to be removed (transformed or removed). At first, I took them as adverse attacks, but now I see they are states of falsehood to which certain elements in the physical being are linked (at the time, I thought, I am brought into contact with that because of the correspondence in me, and I worked on that level but its another way of seeing the same thing). And it produces certainly there is a dissolution there is a transformation, but a dissolution tooand that dissolution naturally brings about an extreme fatigue or a sort of exhaustion in the body; so between two of those stages of transformation, the body is given time to recover strength and energy.1 And I had noticed that those attacks always come after the observation (an observation I made these last few days) of a great increase in power, energy and force; when the body grows more and more solid, there always follows the next day or the day after, first, a series of nights I could call unpleasant (they are not, for theyre instructive), and then a terrible b attle in the body. This time I was consciousnaturally, I am conscious every time, but (smiling) more so every time.
   I had observed lately that the body was getting much stronger, much more solid, that it was even putting on weight (!), which is almost abnormal. Then, I had a first vision (not vision: an activity, but very clear), then another, and then a third. Last night, I was fed a subtle food, as if to tell me that I would need it because I wouldnt take any physical food2 (not that I thought about it, I simply noticed I had been fed, given certain foods). And with the visions I had the two preceding nights, I knew that at issue were certain elements forming part of the bodys construction (psychological construction), and that they had to be eliminated. So I worked hard for their elimination. And today, the b attle was waged.
  --
   And now the body KNOWS (in the beginning it didnt, it thought it was attacks from the outside, adverse forces; and it can always be explained like that, it was true in a certain way, but it wasnt the true truth, the deepest truth), now the body KNOWS where it all comes from, and its so marvelous! A marvel of wisdom. It puts everything in its place, it makes you REALIZE that all that play of the adverse forces is a way of seeing things (a necessary way at a given time, maybeby necessary, I mean practical), but its still an illusion; illnesses are a necessary way of seeing things to enable you to resist properly, to fight properly, but its still an illusion. And now, the BODY itself knows all thisas long as it was only the mind that knew it, it was a remote notion in the realm of ideas, but now the body itself knows it. And it is full not only of goodwill but also of an infinite gratitudeit always wonders (thats its first movement), Do I have the capacity? And it always gets the same answer, It isnt YOUR capacity. Will I have the strength?It isnt YOUR strength. Even that sense of infirmity disappears in the joy of infinite gratitude the thing is done with such goodness, such insight, such thoughtfulness, such care to maintain, as far as possible, a progressive balance.
   It came with a certitude, an OBVIOUSNESS: this is the process of transformation.
  --
   And I was told something this morning (I think it was this morning, or in the night, I dont remember); it was said to the body, not to me. The body was told that it would go on till complete purification, and that AT THAT POINT it will have the choice between continuing its work or You see, once it has attained complete purification from the cellular point of view (not what people call physical purity, thats not it), from the point of view of the divine Influence, which means that each cell will be under the exclusive influence of the Supreme (thats the work under way now), the body was told that that work would be done, and once it was completed, the body ITSELF, entirely under the Supremes influence, would decide whether it wants to continue or be dissolved. It was very interesting, because dissolution means a sc attering, but to sc atter (thats easy to understand) is a way to SPREAD the consciousness over a very large area. So the cells will be given the choice either to act in that way (gesture of diffusion) or to act in agglomeration (Mother makes a fist).
   (silence)

0 1963-08-07, #Agenda Vol 04, #The Mother, #Integral Yoga
   Yet it seems quite unlikely they will attack.
   Then why are they massing troops?
  --
   Obviously, but The result is that the Americans said they would come to help if they attacked. Even the Russians said they would help.
   Well, we dont know. I SEE those great currents: theyre like currents of madness that catch hold of people and things. At bottom, it may be really a rather acute conflict between the Yes and the No, that is to say, between all that struggles to hasten the coming of new things and all that refusesrefuses with increasing violence.
  --
   Ive noticed that phenomenon: always, when great difficulties crop upa violent attack, a disorganization the change isnt progressive: its abrupt, like a reversal.
   Just this morning, it was the same thing for me. You see, when the difficulty comes, there is a kind of general disorganization in the body, with intense pains, and (I observe, I want to follow the thing) its not at all a progressive abatement followed by recovery, thats not how it works: its absolutely like the reversal of a prismeverything vanishes at one stroke. There remains only that stupid habit the body has of remembering. And in remembering the remembrance makes you feel tired and out of sorts but the thing is over.
  --
   It would be better to remain quiet, take things as they are and let the Lord do His work without without pushing Him all the time like that. I always feel that all our misfortunes are attracted by our impatience or discontent. If we were blissfully content and let things follow their course, When You will it, it will be, thats all. I am an idiot, I remain an idiot, and when You will it to change
   But can we afford to let things follow their course? If we do, everything goes haywire.
  --
   There was a time when I struggled very strongly against wastage: waste of force, waste of material, waste of time, and also, of course, waste of lives. A terrible waste of lives. But isnt this attitude still one of blinkered sentimentality?? I cant say.
   (silence)

0 1963-08-10, #Agenda Vol 04, #The Mother, #Integral Yoga
   But what I was shown clearly and what I saw was (I have difficulty talking because it all came to me in English: Sri Aurobindo was there and it was in English), it was the stupidity and carelessness, really, the ignorance the stupid ignorance and I-couldnt-care-less attitude the living have towards the dead. Thats something frightful. Frightful. Frightful. Ive heard stories from everywhere, all sorts of appalling things. For instance, one of the stories (it took place while Sri Aurobindo was here): there was a disciple whose son died (or at least they thought him dead), and as they werent Hindus, they didnt burn him: they buried him. Then at night, his son came to him and told him you see, he saw his son at the window, knocking at the window and telling him, But why did you bury me alive? (I dont know in what language, but anyway) And that idiot of a father thought, Im dreaming!! Then the next day, long afterwards, he had second thoughts and asked himself, What if we took a look? And they found him turned over in his coffin.
   When the man told me the story and how he found it quite natural to think, I am dreaming, I cant find words to tell my indignation at that moment, when I saw that you know, its such a crass, such an inert stupidity! It didnt even occur to him how he would have felt if the thing had happened to HIM. It didnt even occur to him!
  --
   The attitude of the living towards the dead is one of the most loathsome expressions of mankinds selfish ignorance.
   Its either a complete I-couldnt-care-less attitude, or else, Ohh, anything to get rid of that! I have some children here (theyre no longer children), who live here with their fathers and mothers (who arent very old), and some of those children told me dreams in which they saw their fathers or mothers dead and coming to them and they sent them back violently, saying, Youre dead, youve got no right to come and bother us!
   Youre dead, youve got no right to come and bother us. There you are.

0 1963-08-13a, #Agenda Vol 04, #The Mother, #Integral Yoga
   In the first place, we should say that each realm has an energy of its own. But what people generally feel as energy is vital energy; and vital energy (hem!) is vital! Therefore to say that those who withdraw withdraw all their energies and consciousness into the psychic to attain Nirvana is nonsense!
   There is a nirvana behind the vital, a nirvana behind the psychic, a nirvana behind the mind; there is a nirvana on every level, even behind the physicalits death. And those who withdraw, who try to attain Nirvana, NEVER go into the psychic the psychic is something essentially linked to divine manifestation, not to divine nonintervention, not to Nirvana.
   All that is fit for the wastepaper basket!1

0 1963-08-17, #Agenda Vol 04, #The Mother, #Integral Yoga
   I never had much that experience of renunciation. To renounce something, you must be attached to it, while I always had the thirst, the need to go farther, to go higher, to progress, to do better, to know better and instead of having a sense of renunciation, you have rather a sense of good riddance! Something you get rid of that hampers you, weighs you down, hinders your advance.
   In that light, its very interesting.

0 1963-08-24, #Agenda Vol 04, #The Mother, #Integral Yoga
   That idea of renunciation can occur only in an egocentric consciousness. Naturally, people (those whom I call quite unevolved) are attached to thingswhen they have something, they dont want to let go of it! That seems so childish to me! For them, if they are obliged to give it up, it hurts! Because they identify with the things they hold on to. But thats childish. The real process behind is the amount of resistance in the things that developed on a certain basis of knowledgea knowledge at a given time, no longer a knowledge at another timea partial knowledge, not fleeting but impermanent. There is a whole collection of things built on that knowledge, and they resist the Force that says, No! Its not true, (laughing) your basis is no longer true, away with it! But then, Oh, it hurts!thats what people feel as renunciation.
   The difficult thing is perhaps not so much to renounce as to accept [Mother smiles] when you see life as it is now. But then if you accept, how can you live in the midst of all that while having that untroubled rapture the untroubled rapture not up there but here?1
  --
   I am not quite sure that I do not already exist physically with a true body2I say not quite sure because the outer senses have no proof of it! But in fact I dont try, I have never attempted to see or know, but from time to time, it somehow imposes itself: for a minute, I see myself, feel myself, objectify myself as I am. But it just lasts a few seconds, and pfft! goneits replaced by the old habit.
   You know, we can only conceive of things changing from one to another: you grow young again, all the signs of aging disappear and so on thats old hat, thats not how it works. Thats not it!

0 1963-08-28, #Agenda Vol 04, #The Mother, #Integral Yoga
   I had already told you about my misgivings.1 As to the motives for the decision, it always boils down to the same point: a sincere (though ambiguous) will of ecumenism, a broad rather than deep intellectual curiosity, permit mentalities such as those that give our firm its orientation and public image to pay some attention to academic essays regarded (wrongly so in the present instance) as dealing with the famous Eastern spirituality. But as soon as the essays are lived from within, the goodwill withdraws into its shell. The reaction is even worse if the author is a renegade, a Westerner who has gone over to the enemy side. (I can vouch for that!2) I must emphasize that this whole process is not only unintentional but, more than that, unconscious (which is not an excuse but an aggravating circumstance). The opposition put up against your first manuscript3 rather hardened with the second, a much more personal book, I mean less detached, still less objective than the firstand more ample. Through the medium of literature, you were able to convey whatever you liked. Through a direct essay, you will reach and so much the worse, or so much the betteronly those who seek. Our firm and its public do not belong, for that m atter, to the category of those who seek.
   Hes conscious!

0 1963-09-04, #Agenda Vol 04, #The Mother, #Integral Yoga
   There was a time when I intervened (it was the time of the Swamis activities and all that). It was over you at that time. But lately I havent seen anything special attacks do come periodically along with the suggestion of all kinds of catastrophic possibilities: nothing more particular to you than to others. Its part of the work, I dont pay any attention to it.
   But as for a quite personal threat to you, things seem much better now than they were two years ago.
  --
   But things are rather complex. For the body in its ordinary consciousness, its absolutely normal state is when it doesnt feel itself living. When the body doesnt feel itself living, that means its functioning normally; as soon as it feels itself living in some part of itself, it means that something isnt quite normal, and instinctively (I dont mean the vital or mental consciousness), but its primal consciousness is alarmed, because its not normal (not what it calls normal); and then that sort of alarm (an alarm thats not formulated in thoughts) brings it into contact with a whole world of adverse and defeatist suggestionsoh, there is an INTENSE atmosphere of pessimistic, defeatist, adverse suggestions in which human lives are bathed, as it were. Its even very strong here, very strong I mean in the Ashramvery strong. People who are very sensitive and whose consciousness isnt firmly rooted in faith are very (what shall I say?) very deeply not deeply but intimately attacked by that atmosphere.
   And it makes bodies very ill-at-ease.

0 1963-09-18, #Agenda Vol 04, #The Mother, #Integral Yoga
   I dont know whether its listening or seeing: its something in between. For a very long time, all my contacts with the invisible were visual contacts, but now there is sound too. So this is how it works: I simply have to be attentive, that is to say, not actively busy with something else. If I stay still, it comes: its exactly like a rivulet, a tiny rivulet flowing out of a mountain; its very clear and pure like pure water, very transparent, and very white and luminous at the same time. It comes (gesture as of pearls of water dropping) and it arranges itself here, just above the head, in the form of words. It arranges itself, and someone, I dont know who (probably Sri Aurobindo! because its someone with a poetic power), looks after the sound and the placement of the words, and puts them in the proper order. Finally, after a little while, its complete. And then I write it downits very amusing.
   Thats what happened with the English translation: I had said with authority, It will not be translated. Then this morning, when I wasnt thinking of anything at all, it came all on its own. That is to say, to be precise, I was telling the fact to someone who knows English better than French, so I said it in English, and once it was said I noticed, Well, well! Ah, thats it, thats right! It was the experience that had expressed itself in English.
  --
   A little change in your mental attitude is necessary; what in fact we could call a little cure of a pessimismor a big cure of a little pessimism! Voil somewhere: its for you to know where.
   But its a transition, nothing other than a transition.
  --
   When Its there, you feel as if nothing can alter It: all the attacks in the world fall away, powerless; nothing can alter It. And It disappears the same way It came, theres no knowing how.
   If I observe very carefully, I have the impression that the mind of M atter Sri Aurobindo refers to,5 you know, the thought of M atter, isnt yet pure, its still mixed; so it only takes one wrong movement for everything to come undone. And in people, that material mind lives in its wrong movement constantlyexcept a flash once in a while: a reversal. But here [in Mother], there still remains a habit; a habit (almost like a mere memory) of the wrong movement. And it only has to recur even as tiny as a pinpoint for brrt! everything to fall back into the old rut.

0 1963-09-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   Love is not vital attraction and interchange.
   Love is not the hearts hunger for affection.
  --
   LAmour nest pas les attractions et les echanges vitaux.
   LAmour nest pas le besoin daffection du cur

0 1963-09-28, #Agenda Vol 04, #The Mother, #Integral Yoga
   It would be as Buddha said: its attachment or desire that keeps you here, otherwise theres no reason for you to stay here.
   It would be as Buddha said: its attachment or desire that keeps you here, otherwise theres no reason for you to stay here.
   (Satprem protests wordlessly)
  --
   What he announces, and what I am sure of, is that the Victory will be won on the earth and that the earth will become a progressive being (eternally progressive) in the Lord thats understood. But it doesnt preclude the other possibility. The future of the earth he has announced clearly, and its understood that such is the future of the earth; only, if that possibility [of death as an exclusively earthly phenomenon] is what we could term historically correct, it would sort of legitimize the attitude of those who get away from it. How is it that Buddha, who undeniably was an Avatar, laid so much stress on Deliverance as the conclusion of things? He who stayed behind only to help others to get away faster. Then that means he saw only one side of the problem?
   Oh, yes!

0 1963-10-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   If divine Love were to descend first, before divine Truth, certain beings with a special power or receptivity might draw it into themselves, personally, and then all those wrong impulses might occur.1 But if this divine Love descends only in the Truth, in the Truth-Consciousness, it will enter someone only if that person is ready to receive it. Without a preparation of Truth, there might occur a very powerful attraction of elements unable to keep that Love in its purity; whereas if the preparation of Truth has been done, with that preparation, It will CHOOSE, in order to manifest, the persons, the individualities, who are ready.
   ***

0 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
   Every time a new truth has attempted to manifest upon earth, it has been immediately attacked, corrupted and diverted by pseudo-spiritual forceswhich did represent a certain spirituality at a given time, but precisely the one that the new truth wants to go beyond. To give but one example of those sad spiritual diversions which clutter History, Buddhism was largely corrupted in a sizable part of Asia by a whole Tantric and magic Buddhism. The falsity lies not in the old spirituality which the new truth seeks to go beyond, but in the eternal fact that the Past clings to its powers, its means and its rule. As Mother said in her simple language, Whats wrong is to remain stuck there. And Sri Aurobindo with his ever-present humor: The traditions of the past are very great in their own place, in the past. We could expect the phenomenon to recur today. In India, Tantrism represents a powerful discipline from the Past and it was inevitable that Mother should experience the better and the worse of that system in her attempt to transform all the means and elements of the old earththis Agenda has made abundant mention of a certain X, symbol of Tantrism. Now, as it happens, we are witnessing the same phenomenon of diversion, and today this same Tantrism is seeking to divert the new truth by convincing as many adepts as possible not to say Mothers Mantra, which is too advanced for ordinary mortals, and to say Tantric mantras in its stead. This is purely and simply an attempt to take Mothers place. One has to be quite ignorant of the mechanism of forces not to understand that saying a mantra of the old gods puts you under the influence and into the orbit of precisely that which resists the new truth. Mother had foreseen the phenomenon and forewarned me in the following conversation. Unfortunately, until recently, I always wanted to believe that Tantrism would be converted. Nothing of the sort. It is attempting to take Mothers place and lead astray those who are not sincere enough to want ONE SINGLE THING: the new world.
   ***
  --
   Here is what happened: I do my usual bath of the Lord and it is arranged that, after a time, Champaklal opens the doorwhich signals to me the end of the visit. So I looked at X, just to see (I had looked at him several times before, but there was nothing particular), I looked at him and saw in front of him a sort of mass of substance, not material but responsive to a mental formation, which means that mental thought and will can make this substance take different shapes I know it (Mother makes a gesture of fingering the substance), its very like the sort of substance mediums use for their apparitions (less material, more mental, but anyway the same kind). There was a sort of mass in front of him, which was hiding him; it wasnt luminous, not black either, but dark enough. So I looked at it, STARED at it to see what it was, and as I was staring, I saw that there was a will or an effort to give that mass of substance a shape. It was exactly in front of Xs head and shoulders. And there was a will to give it a shape (gesture of molding). As I stared very carefully, it took the shape of Sri Aurobindos head as it appears in newspapers and magazines (what I call the popular Sri Aurobindo, as he is shown in books), the substance took that form. Immediately I thought (ironic tone), Oh, its the popular form, that doesnt resemble him! And instantly, the substance rearranged itself and took the form of Cartier-Bressons Sri Aurobindo1 (the three-quarter face photo, where he is seated in his armchair). That was better! (Mother holds back a chuckle) It wasnt yet quite good, but anyway it was better (although, mind you, it had neither light nor life: it was m attera subtle m atter, of courseput into shape by a mental will). So I began to wonder: Whatever is this?! Does he want me to believe that Sri Aurobindo is in him, or what? Because Xs head and shoulders had completely disappeared, there was nothing left but that. And I thought (not a strong thought, just a reflection): No, its not very good, really not very lifelike! (Mother laughs) Then there was a last attempt and it became very like the photo that was taken when he left his body (that photo which we stood on end and called Meditation), it was very like the photo, (in an ironic tone) a very good likeness. And it stayed. So I thought, Oh yes! This is the photo.
   Then I concentrated just a little and thought, Lets see, now. Whom is he trying to delude? And instantly, everything vanished. And I saw X, his head.
  --
   At first I thought, My goodness! Who does he take me for? (Laughing) A fool who can be made to believe that the moon is made of green cheese? Then I decided I wouldnt say anything until he left: I wanted to wait till I saw him a second time. Then I made a very strong formation and I said to Sri Aurobindo, If there was really anything of you in that, well, let it occur again next time. And yesterday, I kept watching all the time, attentively, very carefullyabsolutely nothing happened.
   I didnt like that very much.
  --
   Very, very long ago, when I was still downstairs (not last year, the year before), one day I dont remember the details, but I know he made a sort of cinema show during the meditation: he showed himself as this god, that god, this or th atthere was a whole swarm of gods and beings who came and threw themselves onto him like this (Mother lays one hand flat on the other), and Sri Aurobindo was there too, among the crowd! I took it as a demonstration of his powers I didnt attach any importance to it. Naturally, I saw what it was; none of those beings was actually there, it was only their image. But I didnt attach any importance to it because to me it was (laughing) like someone giving me a show!
   But this time
  --
   You know that for a long time he said, I and the Mother, the Mother and I, are one. Of course, in the Scriptures too its like that! But it was reported to me (I dont attach much importance to it because people twist everything), it was reported to me that he said several times, Its the Mother speaking to you through me, and I talked nonsense! (Laughing) Thats the trouble. If at least I said some very wise things
   Thats serious.
  --
   It would succeed with any ordinary medium, or with a faker. A faker, someone insincere, would be immediately taken in, because in such cases IT IS SINCERITY THAT SAVES. Going by appearances its very, very difficult to make out the difference. It is sincerity that saves (its the same thing I said to Sujata3). I remember how Madame Thon, after I told her several of my experiences, said to me, Nobody can deceive you because you are perfectly sincere (occultly, I dont say outwardly: occultly). And its true, it depends on the sincerity. Consequently, that X should attempt this shows he has a peculiar opinion of me!
   But why all this? To what end?
  --
   You see, what I do is this: the thing comes, its taken up, presented (gesture to the Heights) as though it were mine: But look, see how I am (but its the Ithe great I), its presented to the Lord, very humbly, with the sense and feeling of complete helplessness I simply say, Here, change it. The feeling that only He can do it, that everything that people have tried everywhere appears childisheverything appears to be childish. The most sublime intelligence seems to me childish. All the attempts that are made to enlighten, organize, educate mankind, to awaken it to a higher consciousness, to give it mastery over Nature and its forces, all of itall of it, which for a human vision is sometimes utterly sublime, seems absolutely like children playing and having fun in a nursery. And children who love dangerous games, who believe TERRIBLY in what they do (as do children, naturally). I have never met more serious and stern a justice than the justice children have in their games. They really take life seriously. Well, thats exactly the impression it makes on me: the impression of a mankind in infancy which takes what it does with ferocious seriousness. And which will never get out of itit will never get out of it, it lacks the little something (which may be really nothing at all), a very little something thanks to which ah, everything becomes clear and organizedall that comes from mankind always BORDERS on Truth.
   So the only thing I can do is this (gesture of presenting): Look, Lord, see how ignorant and powerless we are, how utterly stupid we areits up to You to change it. How do you change it? You cant even imagine the change, you cant even do that. So all my time (same gesture)not from time to time: constantly, day and night, without letup, day and night without letup. If for an interval of one or two minutes this isnt done, there is something that catches up: Oh, all that time wasted! And if I take a close look at what happened, then I see; I see that for these few minutes, I was blissful in the Lord, letting myself live blissfully in the Lord; so I no longer presented things to Himit happens two or three times a day. A relaxation, you know, you let yourself flow blissfully in the Lord. And its so natural and spontaneous that I dont even notice it; I notice it when I resume my attitude (same gesture to the Heights) of transferring everything to the Lord every minute.
   (silence)
   And always that question of age In everybody, everybody, without even their noticing it, there is always in the background (for the slightest thing, at the slightest opportunity), always the idea of old age, of going downhill, of decrepitude. And it comes a thousand times a day! (Mother laughs) So here too, I say to the Lord, Listen, am I really going downhill? Then He shows me one or two things in a dazzling light. It happens to me off and onnot oftenwhen the avalanche has been considerable enough; then there is a bedazzlement of Light and Power, sometimes of such a formidable Power that you get the feeling that if you were to wield it what would happen? For instance, if I simply come into contact with a malicious ill will (thats rare), an urge or a desire to harm, I do this (Mother pinches the vibration between her fingers), I do this (but it corresponds to an inner action: its a Power that acts together with a white Light, absolutely white, you know, intolerant of anything but the perfectly white), and almost instantly, in the person in whom the movement of ill will resulted in a partial possession of the vital: an attack of nerves or (what do they call it?) a vital collapse or a nervous collapse, very tangible. So naturally, you curb all movements and you watch it all, perfectly quiet, with the eternal Smile. But its as if to show me: herehere is the potentiality (!) Only there is no Order to wield it, except now and then just to see.
   (silence)

0 1963-10-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   As for money, when Sri Aurobindo was here there was no problem: all that we needed came. Yet the last two years were beginning to be more difficult and he kept saying, I think I already told you, that it resulted from the wrong attitude of the people around; that this wrong attitude represented a considerable problemit has gone from bad to worse, it has become quite acute.
   As for government, it has followed an opposite curve: in the beginning, it was frightfully hostile, I mean, simply to be able to stay here we had to struggle every minute. And Sri Aurobindo told me that probably both health and money would give way at once; maybe health first and money afterwards, but not with a big difference. And he added, As for the government, there is but one solution, only one: it is to BE the government. If you are not the government, you will never be able to conquer it, except when the earth is transformed but then there wont be any work left! This is the situation. Things have been like this for forty, fifty yearsmore than forty years.
  --
   Yesterday (this is an example I give you, but in all three domains its similar), yesterday it was a question of money. The question of money, for more than twelve years, has been a problemgrowing increasingly acute because the expenses are increasing fantastically while the income is decreasing! (laughing) So the two things together make the problem very acute. It results in things to be paid but no money, which means that the cashier (the poor cashier, it does him a lot of good from the yogic viewpoint: he has acquired a calm that he never had before! But still he is the one who has to stand the greatest tension), the cashier spends money and I cannot reimburse him. Very well. And then its not for me to run about, look for money, arrange things, discuss with people, of course, that wouldnt be proper (!), and those who do it for me have in them a rather sizable amount of tamas, which I cannot yet shake up. Anyway, yesterday they proposed something absurd to me (I dont want to go into the details, it doesnt m atter), but their proposal was absurd and put me in a totally unacceptable situation. In other words, it might have brought a legal action against me, I might have been summoned before the court, anyway, all kinds of inadmissible thingsnot that I care personally, but theyre inadmissible. When they proposed their idea to me, I looked and saw it was silly; I was very quiet, when, suddenly, there came into me a Power (I told you it happens now and then) like this (massive gesture). When it comes, you feel as though you could destroydestroy everything with it you see, its too awesome for the present state of the earth. So I answered very quietly that it was unacceptable, I said why, and I returned the paper. Then something COMPELLED me to add: If I am here, it is not because of any necessity or obligation; it is not a necessity from the past, not a karma, not any obligation, any attraction, any attachment, but only, solely and absolutely because of the Lords Grace. I am here because He keeps me here, and when He no longer keeps me here, when He considers I am not to stay any longer, I wont stay. And I added (I was speaking in English), As for me (as for me [gesture upward] that is, not this [gesture to the body]), as for Me, I consider that the world isnt ready: its way of responding inwardly and outwardly, even visibly in those around me, proves that the world isnt ready something must happen for it to be ready. Or else it will take QUITE SOME TIME for it to be prepared. Its all the same to me: whether it is ready or not makes no difference. And everything could collapse, Icouldntcareless. And with what force I said that! My arm rose, my fist banged on the tablemon petit, I thought I was going to break everything!
   I was watching the scene, thinking, Why the devil am I made to do this?! These people are, apparently, quite devoted, quite surrendered and intimate enough not to be afraid. (I dont know what effect it had on them, but it must have had some effect.) As soon as it was over, I started working again, looking into affairs and so on. Afterwards, once I was alone, I wondered, Why did that come into me? And in the evening, I had the solution to the situation: its here (Mother takes an envelope on the table). I didnt even look at it (Mother opens the envelope and looks at the amount of a check).
  --
   Something is being attempted now: there are some people who are in contact with us and are conscious; they have a possibility of action and they are trying. They have caught an idea: to bring Russia and America together so that the two powers united will be the agents of peace on earth. Its an EXCELLENT idea. Well see whats going to happen.
   Because obviously Oh, to tell the truth, I dont know. I say obviously, but its absolutely all the same to me if everything is demolished and starts againits another way of playing, thats all. But maybe without demolishing To demolish and start all over again (laughing) has already been done a few times! Maybe thats enoughif, without demolishing, men could progress But is it possible?

0 1963-10-26, #Agenda Vol 04, #The Mother, #Integral Yoga
   Then I saw all kinds of thingsoh, bah! bah! An adverse organization in the most material vital to mislead unenlightened spiritual aspirations: I encountered that last night. There was a kind of preacher teaching how to do things, and for each thing I had to contradict and explainbecause he had quite an audience: he has that audience at night, and when people wake up, they arent conscious of it, and it influences them. It results in a kind of possession. It was (oh, I see that gentleman often), its a tall, black beinghe is black, jet black but he passes himself off as a great Initiate! People dont see him as he is (they must see him in a very attractive guise), and he preaches the very things that foster disintegration. He teaches you in detail how to doa very good teacher of mischief. But I argued with him about everything, explained everything in detail, very carefully, very conscientiously, and when it was over, I offered it all to the Lordso I dont know what happened to him!
   They are quite unhappy at whats going on here! (Mother laughs)

0 1963-11-04, #Agenda Vol 04, #The Mother, #Integral Yoga
   Its too bad I cant keep note of all the experiences that come to me, because just these last few days, for a period of time, there was a very clear perception of the true functioning, which is the expression of the supreme Will and operates spontaneously, naturally and automatically through the individual instrument; I could even say (because the mind is quiet, it keeps quiet): through the body. And the perception of the moment when this expression of the divine Will is blurred, distorted by the introduction of a desire, the special vibration of desire, which has a quality all of its own and which comes for many apparent reasons: its not only a thirst for something, a need for something or an attachment to something; that same vibration can be triggered by the fact that, for instance, the will expressed seems to be (or at any rate has been taken for) the expression of the supreme Will, but there has been a confusion between the immediate action which was evidently the expression of the supreme Will, and the result which was to follow from that actionits a very common mistake. People are used to thinking that when they want a particular thing, thats what should come; because their vision is too shorttoo short and too limited, not an overall vision which would make them see that that particular vibration is necessary to trigger a number of other vibrations, and that its the TOTALITY of them all that will have an effect, which isnt the immediate effect of the vibration that was sent out. I dont know whether this is clear, but its a constant experience.
   If I gave an example, it would be easier to grasp, but it must be a lived example, otherwise its worthless.

0 1963-11-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   All these last few days, it has been coming as as proofs, proofs that can crush any doubt: proofs of the Supremes omnipresence in the apparently MOST UNCONSCIOUS M attER something so overwhelming that the rational reason can hardly believe it. But it is forced to. Only, of course, you notice it when you have reached that most tenuous degree of attention and when, instead of wanting great things that cause a lot of noise and movement and appear very dazzling, you content yourself with observing very, very little, very tiny things that are to our pretentious reason perfectly insignificant, but to the Lord are crushing proofs.
   But I dont need proofs! I dont doubt for a second, there isnt one doubt in my consciousness.
  --
   And here I am trying never to remember! I go to the greatest trouble to succeed I do succeed, I am beginning to succeed. When I go to bed, I ask, For the love of God, for the love of You, Lord, let me rest blissfully and peacefully, without being conscious of all that useless jumble of life and people. And when I wake up (I wake up nearly four or five times in the night, that is, I come out of my trance and enter the external consciousness), every time I notice there had been an event going on, but immediately, something comes and goes vrrt! (gesture of erasing) because I asked; so it goes away. And Hes full of humor, the Lord, you know (Mother laughs), far more than we think, because He gives me just a hint of something which is suddenly extremely interesting and revealing: the other day, I had been put in contact with the political circumstances of the country, then naturally, at my idiotic request, as soon as I woke up, as soon as I came back to the external consciousness, something came and went vrrt! and the thing vanished. So I made a little attempt to bring it back, but I heard someone laugh, saying, You see!
   In the end, the conclusion of it all is that were fools! We want what were not given, we dont want what were given, and we mix in all kinds of personal desires with the care the Lord takes of us.

0 1963-11-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   No. You know, what lends force to the opposition is superstitious ignorancesuperstitious in the sense of a sort of faith or at least of belief in Destiny, in Fate. Its ingrained, as if woven into the human substance. They have the same superstition, the same superstitious belief in what is favorable to them as in what is unfavorable; in the divine Power as in the adverse powerits the SAME attitude. And thats why the divine Power doesnt have its full force, and also precisely why the adverse force has so much power over them, because its absolutely a movement of Falsehood, of Ignoranceof total Ignorance.
   Recently, I was following the thing down to the smallest detail, in everybodys mentality. Even in those who have read Sri Aurobindo, who have studied Sri Aurobindo, who have understood, who have come into contact with that region of light, its still there its still there. Its very yes, its very tightly woven into the most outward and material part of the consciousness. Its a kind of submissiveness, which may be quite rebellious, but which gives a sense, as you said, of something hanging over your head and shoulders: a sort of Fate, of Destiny.
  --
   But were so totally enslaved to very small things the very small things of the body: its needs (or supposed needs). I see all the entreaties that come from everywhere, and it all revolves around the same thing (even those who think theyve understood that the consciousness must be generalnot collective, but terrestrial theyre slaves to the reactions of their body), it all revolves around two things: sleep-food-sleep-food-sleep (Mother draws a circle). Even with those who profess that they have no interest in those things, they still have the power to cause reactions in their consciousness: a sleepless night or poor digestion, or an upset digestive system there you are. It has the power to weigh down on their faith and to take away its capacity of action. Its a kind of attachmentan involuntary and mechanical attachmentto that need for sleep and that need for food. And I dont mean people who love to eat or lazy people who like to sleep I dont even mean that, which is all the way down, thats not it: I mean those who arent interested in food and would really like to replace sleep with something else, something more interesting, even thoseall, all, all of them.
   And even this body, which has been worked on and kneaded for years Its in the subconscient of the body. And so that was the answer, it was said to the body:

0 1963-11-27, #Agenda Vol 04, #The Mother, #Integral Yoga
   Only to attract her veiled companion
   And keep him close to her breast in her world-cloak

0 1963-12-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   December 2nd was interestingsports day1: the day before, the 1st, the weather was wonderful, and insofar as I gave it thought I was convinced that on the 2nd it would be just as fine. But in the morning I saw it was nothing of the sort, and as the day went by, it became worse and worse. In the beginning my first movement was to say to myself, Well, I didnt see to it, I should have given it thought, but then I saw that was absurd. Then I told the Lord, Why are You doing this? Its not very nice! Those children have worked so hard, they have taken great pains. And just as I said it, the consciousness was looking at what I said, smiling, Oh, my! How silly still to be that way! And then there was yet another thing (its becoming very, very complete), something that wasnt exactly the Lord, but like an expression of the Lord, telling me (not with words, of course, but how can I explain? Sri Aurobindo describes it very well in the Yoga of Self-Perfection: its a very new thing which has to do with action, feeling, sensation and consciousness all at the same time; its all of them togethernone of those things, yet all of them), so it was there, telling me (I am putting it into words, but that distorts it entirely), So what! What if its a test, what do you have to say about it? So immediately in the consciousness here the consciousness at work here the thought awakened, Ah, it has to become a test, then. In THEIR consciousness it has to become a test. (Because at first I had made a kind of attempt to stop the rain; then I saw it didnt correspond to the Truth and that the rain had to be acceptedwhy accepted? To do nothing after having worked so hard? And to accept is easy, its nothing, its not interesting, nothing new.) So a test, all right. If they take it as a test, they will go through it victoriously and it will be very good. And all the time, I was so concentrated on them [at the sports ground] that I no longer knew what I was doing or where I was. It lasted from 4 P.M. to 8 P.M. Around 8 P.M., I received the news: they had gone on with the performance just the same, the important visitors had remained till the end, so ultimately it was a real success.
   There was only one difficulty: the little children, who cannot be conscious of a test, of course, and who remained four and a half hours in the rain. I didnt want it to do any damage there were about a hundred small ones, tiny tots. I spent the night in concentration to bring into their material sensation the true reaction (because, for a short while, children love rain, they have a lot of fun in it), so I said to myself, That part of their consciousness should predominate so there is no damage. And I waited for the day after. The day after, no one was sick.
  --
   But in this case, on December 2nd, the thing was observed very attentively, because it was a limited field, and it lasted a certain number of hours (all the other occupations went on automatically, without interfering with the active consciousness, with the observation).
   (silence)@

0 1963-12-11, #Agenda Vol 04, #The Mother, #Integral Yoga
   There was in the Subconscient a frightful b attle in the night from the 8th to the 9thoh! It was like a return of the attack on me when you went to Rameswaram (long ago1); X said it was a Tantric who had made that formation (it happened on December 9 too and I was very sick, I didnt go out). Well, it was an attack of that kind. I dont know if it comes from the same I cant say person, but from the same origin of forces. And very violent, during the night. It went on during the meditation on the 9th: for the first time during those meditations, there was a tremendous b attle, in the Subconscient. And the body was in a state a not too happy state. It stops the heart, you see, so it was unpleasant.
   But afterwards, I saw that it did dislodge something, it wasnt useless. It dislodged something. But its forces with a radical ill will: they are not merely ignoranta radical ill will.
  --
   I wasnt conscious of an instrument, but I was conscious of plenty of spots2 to which the thing clings. It clings not even to beings, but to ways of being of beings: to certain tendencies, certain attitudes, certain reactionsit clings to all that. Its not at all one person or one will, thats not it, but its a way of being. Its all universal ways of being that are destined to disappear from the field of activity and are being eliminated.
   But the reaction on the body was painful, as it was the first time. The first time (according to X and the Swami), it was supposed to kill meit didnt even make me seriously ill, but it had a very unpleasant effect. I told you at the time that it was a mantra intended to drain you of all your blood; Ive seen several examples of people who died in that way: it was found afterwards to be the result of a mantric formation. In my case, all it succeeded in doing was to make me sick, as if everything came out I vomited terribly. Then there was something pulling me and I absolutely had to go my consciousness told me I had to go and see someone (I was all alone in my bathroom when it happened), a particular person whom I had to go and see; and when I opened the door, Z was there, waiting to prepare my bath, but I didnt see him at all and I absolutely wanted to go somewhere, into the other room, so I pushed against him, thinking, Whats this obstacle in my way? And he thought I was fainting on him! It caused quite a to-do.
  --
   Anyway, things went back to normal fairly quickly at the time. But the other day, the 9th, there was a return of that attack, as though that ill will hadnt been completely eliminated, completely defeated there was a return. It didnt have the same effect, but it was painful. A curious feeling, as if (I was sitting at the table, as I always do on mornings when there is meditation), then at the beginning, in some parts of the body, the cells seemed to be grating. I concentrated, I called, and I saw there was a b attlea formidable b attle being waged down below. It was grating, its curious. A kind of grating of things that arent smooth. And I wondered, When will it be able to relax? Then spasms here, at the solar plexus. And on those days, the doctor and P. always stay here for the meditation; but I was in trance, in my b attle, when suddenly I felt a pressure on my pulse (laughing): it was the doctor, who had got up from his meditation (I must have been making some strange noises!) and was feeling my pulseit seems my pulse was fading! But I didnt come out of my trance (I was conscious, but I didnt come out of it), I stayed like that till the end of the meditation, even a little afterwards. Then when the grating diminished, I came out of the trance and saw them both standing in front of me. I gave them a nice smile and told them, Its all right. And I lay down. Then I went into a deep trance, completely out of the body, and everything returned to normal.
   Afterwards I took a look. I wasnt too happy: To do that during the meditation! And I was told that it could be done only during the meditation and not at any other time, in activity or even in concentration, because its not the same thing: it could be done only in deep meditation. So I said, Very well. And I was also shown that there was a concrete result, a kind of partial victory over that type of ill willa very, very aggressive ill will, extremely aggressive, which belongs to another age: its something that no longer has the right to exist on the earth. It must go.
  --
   Well, just recently, since that attack of the 9th, the Presence has increased [in the body]. And thats how I know that something has been won. I mean it has increased in duration, in frequency, and in the promptness of its response, of the time needed to get it.
   (silence)
  --
   To the point that what happens in the body isnt (oh, its been that way for a long time, but its becoming more and more that way), isnt familiar like something that happens in a particular body: its just one way of being among all the others. Its becoming more and more like that. The reaction here [in Mothers body] isnt any more intimate than the reaction in others. And its barely more perceptible: it all depends on the state of attentiveness and concentration of the consciousness (its all movements of consciousness). But the consciousness isntis NO LONGER individual AT ALL. I am positive about that. A consciousness which is becoming more and more total. And now and thennow and thenwhen everything is favorable, it becomes the Lords Consciousness, the Consciousness of everything, and then its a drop of Light. Nothing but Light.
   In 1958.

0 1963-12-14, #Agenda Vol 04, #The Mother, #Integral Yoga
   I was very happy with Ws experience. I also saw it was very sincerenaturally he feels filled with force! But do not attach any importance to where it comes from, it doesnt m atter! The Force is there. Its truein a way, its true.
   (silence)
  --
   The way the world is now physically organized, with the difference and specialization in the forms, in sexes, encourages a kind of opposition between the two poles, the union of which results in creation. So, naturally, each pole has enormous difficulty understanding the other (although it thinks and believes it does), especially understanding the pole I place underneath (gesture signifying the basis of the world), which is the effectively creative pole, that is to say, what is expressed by woman. She feels very well that without this (gesture above) the full understanding isnt there; but this, which is above, doesnt AT ALL understand the creative power of that which is belowit knows it in principle, but doesnt understand it. And there is a lack of adaptation, a sort of conflict, which shouldnt exist. It never existedneverbetween Sri Aurobindo and me, but I could see it didnt exist because he had adopted the attitude of complete surrender to the eternal Mother (the stage, in the creation, of complete surrender). I would see it, and it embarrassed me! It embarrassed me, I thought, But why does he think he has to do that (laughing), as if I couldnt understand! On the contrary, I thirst for the other attitude for identifying myself this way instead of that way (Mother presses her fist upward against her hand above): for identifying myself from below upward instead of from above downward. It was an aspiration, which has been there almost for eternities for the universal creative Force to identify itself with the Creator. And to identify itself not through the descent of the Creator, but through the ascent of the Force the conscious ascent. But Sri Aurobindo willed it that way, so it was that way and then I was very busy with my work. For the thirty years we lived together, it went on that way, perfectly smoothly; and I kept my aspiration quiet because I knew that it was his will. But since he left and I was obliged to do his work, so to speak, things have changed. But I didnt in the least want the Creator, because of my taking up the work, to be obliged to adapt himself to the creative Force (that wont do at all!), and my whole aspiration has been for the creative Force to consciously BECOME the Creator. Its becoming increasingly that way. And at the last meeting [with Sri Aurobindo], for a time (not the whole time, but some time), it was that way. Then I understood; it made me understand the play of all the forces in the two elements the two polesand how they could be joined, through what process that opposition could disappear so that the total Being might exist.
   Were on the way. And its growing clearer and clearer. It will be tremendously interesting. But thats for later on.
   Increasingly (but it began long ago, after Sri Aurobindo left), it is growing, perfecting itself, becoming precise and increasingly conscious: the difference is fading away, the opposition is disappearing altogether, and the possibility is growing of identifying oneself with the other the other attitude, the one I deliberately call from above.
   Naturally, in human beings, the two are extremely mixed up. Among all the human beings you cannot find two who are one really male and the other really female that doesnt exist. Its very, very mixed. But the goal is a totality; a totality in which each thing is in its place and plays its part, not in opposition but in perfect unionin identity. And the key to this is beginning to come.

0 1963-12-21, #Agenda Vol 04, #The Mother, #Integral Yoga
   Its true, in fact, off and on I have fits of revolt, but more and more Im settling into a kind of nothingnessnot many things have meaning. I was very attached to life, I loved life, I found it beautiful thats gone.
   Oh, yes, I can understand that!
  --
   I saw that this attitude or way of feeling is like a fortress for what opposes the transformation.
   (silence)
  --
   There are so many victories I cant win yet! Its obviously an incapacity, there are limitations; it must come from an attitude thats not entirely what it should be.
   The Lords Presence is there, his Action is there, in a way that I could almost call perpetual because It rarely It never withdraws, but the times when It isnt active, when It becomes a little passive, are far less frequent than the times when It is activefar less, there is a big difference. And yet, the result this ought to bring is not there. Therefore, since It uses this body and this atmosphere [of Mother], there must be something that dims, that limits, that alters. I could give some quite precise and concrete examples, but anyway they involve certain people here, so I wont mention them. But thats what made me question: why, why?
   I have a feeling that something is pressing to eliminate in my active consciousness that discernment which is so sharp, so imperativesharp, you know, with a vision (like the vision I had the other day of the nearness and farness), a vision almost microscopically exact. Obviously, this is helpful to get rid of all the things that shouldnt be, but now there is a will for this attitude to move into the background, and for the active consciousness to see constantly and almost exclusively only WHAT SHOULD BE.
   Which means there are movements of elimination, of rejection, movements (for a second) of transformation, and also movements of constructionit seems the time has come to step into the movement of construction.
  --
   From my earliest childhood (when I was five, my memories at five) and for more than eighty years, I have always been surrounded with people who brought me an abundance of revolt, discontent, and then, more and more so, cases (certain cases have been very acute and still are) of sheer ingratitudenot towards me, that doesnt m atter at all: towards the Divine. Ingratitude that is something I have often found very, very painful that it should exist. Its one of the things I have seen in my life that seemed to me the most the most intolerable that sort of acid bitterness against the Divine, because things are as they are, because all that suffering was permitted. It takes on more or less ignorant, more or less intellectual forms but its a kind of bitterness. It takes sometimes personal forms, which makes the struggle even more difficult because you cant mix in questions of personsits not a personal question, its an ERROR to think that there can be a single personal movement in the world; its mans ignorant consciousness which makes it personal, but it isnt: its all terrestrial attitudes.
   It came with the Mind; animals dont have that. And thats why I feel a sweetness in animals, even the supposedly most ferocious, which doesnt exist in man.

0 1963-12-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   But I was always accompanied by a form, not a very precise one, but which was the materialization in that realm of the Lords Presence. I remember having for the work entered a huge room, completely bare, without anything, in a half-light, when suddenly I felt something grabbing hold of me here (gesture at the nape of the neck), something I even felt physically (I was lying in my bed, but I felt it physically). So I pointed it out to that Form which was accompanying me everywhereso attentive, so closeto explain and show things to me; I complained, saying, Look, something has grabbed hold of me, it even hurts physically. So I saw a kind of arm come and take that thing on my neck, pull it away and present it to me: it was like one of those big bats that are called flying fox (there are some here, they eat little birds, chicks), it was clinging to my neck! He said, Oh, its nothing! Its only that. (Mother laughs) And it was a big thing like this (about three feet) which had grabbed hold of me here and had its two claws still out (he had wrenched it off my neck). It had become flat and almost inert, but it was still as vicious as anything.
   It was quite simply an incidentto mention just one.

0 1963-12-31, #Agenda Vol 04, #The Mother, #Integral Yoga
   But he alone discerned that screened attack.
   (II.VII.205)

0 1964-01-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   Imperial MAHESHWARI is seated in the wideness above the thinking mind and will and sublimates and greatens them into wisdom and largeness or floods with a splendour beyond them. For she is the mighty and wise One who opens us to the supramental infinities and the cosmic vastness, to the grandeur of the supreme Light, to a treasure-house of miraculous knowledge, to the measureless movement of the Mothers eternal forces. Tranquil is she and wonderful, great and calm for ever. Nothing can move her because all wisdom is in her; nothing is hidden from her that she chooses to know; she comprehends all things and all beings and their nature and what moves them and the law of the world and its times and how all was and is and must be. A strength is in her that meets everything and masters and none can prevail in the end against her vast intangible wisdom and high tranquil power. Equal, patient and unalterable in her will she deals with men according to their nature and with things and happenings according to their Force and the truth that is in them. Partiality she has none, but she follows the decrees of the Supreme and some she raises up and some she casts down or puts away from her into the darkness. To the wise she gives a greater and more luminous wisdom; those that have vision she admits to her counsels; on the hostile she imposes the consequence of their hostility; the ignorant and foolish she leads according to their blindness. In each man she answers and handles the different elements of his nature according to their need and their urge and the return they call for, puts on them the required pressure or leaves them to their cherished liberty to prosper in the ways of the Ignorance or to perish. For she is above all, bound by nothing, attached to nothing in the universe. Yet has she more than any other the heart of the universal Mother. For her compassion is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha6 and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace. But her compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour.
   Ganapati, or Ganesh: the son of the supreme Mother, god of material knowledge and wealth. He is represented with an elephant's head.

0 1964-01-22, #Agenda Vol 05, #The Mother, #Integral Yoga
   But its a lesson. I could have been cured immediately (it was yesterday). At first, it met with the true consciousness and the true attitude (even in the body), and for hours it was under control. Then came the people who come every day, some in the morning and some in the afternoon (but it was in the afternoon, yesterday), with their truckloads of worka truckload, you know, its dumped as when a truck unloads, meaning they dont wait for one to be unloaded before bringing another: they throw it all together. So, all of a sudden, my nose started running, it was overthere was a tension. The Force that was there couldnt withstand it. In the night and this morning, it was brought under control again and could have gone away; then came the usual people with their usual truckloads (each his truckload, there are four of them); so, right in the middle of the work, again my nose started running. Its stupid, but anyway.
   And always the same thing (the first vision was quite correct, I mean the vision of the cells was quite correct): it isnt something coming from outside, its the impulse that comes from outside, its the wrong vibration that comes from outside, and the difficulty is that you are unable to replace this wrong vibration or, rather, CANCEL it, with the True Vibration. Thats what I had already said: the proportion isnt sufficient, so it takes time. I can understand that with a sufficient proportion of cells remaining in the True Vibration, the cure should be instantaneous, that is, the effect of the wrong vibrations should be canceled automatically. But I had seen the thing and spent almost an hour, three quarters of an hour [in concentration], and the little bit that had been affected (it was in the throat) was canceledit didnt return. It was canceled. But after those three quarters of an hour, I had to resume my activities, see people, do things, take my bath, too (although the bath is always beneficial), and a sort of memory lingered. And then, from three oclock, a quarter to three, the invasion started: first one, then another, then two more, then a third, then So all at once, because my attention had been DIVERTED to what I had to do (scores of answers to be written, of blessings to be sent, of problems to be resolvedall of it dumped on me), as my attention was diverted to that, naturally all at once I started sneezing and so forththere was nothing to do but go through it.
   Still, for actions in this domain, actions of transformation, I dont say solitude because thats sillythere is no such thing as solitude but peace is necessary, that is, the perfect control over the activity: the activity must be kept on a level where it doesnt interfere with the inner work thats the point. That was why, in fact, I was forced (apparently) to remain upstairs, because downstairs it had become it was infernalinfernal, no one can imagine! Its always the same principle: Why not me? And there are 1,300 of them, you understand let alone the visitors who come in their hundreds (some days, there are more than 200 or 300 of them at one time); they hear that there is someone worth seeing, and when I was downstairs and one of the circus showmen ([laughing] excuse me!) came, he would bring a troop along.

0 1964-02-05, #Agenda Vol 05, #The Mother, #Integral Yoga
   The photos attempt to be very artistic. They are taken from quite unusual angles and some are very fine. On the whole, a little vulgar: too many people kissing, socks hanging in the sunthey confuse the artistic with the uncommon, the unconventional. To be unconventional is very good, but still it could be directed towards the Beautiful rather than Anyway. I was looking at the book, turning the pages, and while looking I thought, Well, really, someone who doesnt know Paris at all would get a queer idea of it! There isnt one single picture that makes you say, Oh, thats beautiful, except a view of the Seine and also a few trees, which could as well be in the countryside. And I kept turning and turning the pages. Suddenly I saw (I had my magnifying glass to see better) a view of the banks of the Seine with the boxes of those what are they called?
   The bouquinistes.1
  --
   That photograph was clearer than the others, less confusedit was clearer. And I looked at all the details, thinking, A pity the boxes werent open, the books could have been seen, it would have looked better. In other words, I looked at the photo attentively and saw all the details, the different intensities of shade and light: it wasnt just a passing glance. Then I went on looking up to the end of the book and gave it to someone to look at. Naturally, the first thing that someone said to me was, You dont quite get an impression of Paris. I said, True, but there was one photo that gave a very good impression of Paris: that of the bouquinistes on the banks of the Seine. He looked surprised; so I said, Of course! I took the book and started turning the pages. I turned all the pagesmy photo wasnt there! So I thought, Ive missed it (I was looking without my magnifying glass), I must have missed it. I took my magnifying glass, turned all the pages starting from the other end, very carefullynothing! No bouquinistes. I turned the pages a third time (Mother laughs), still no bouquinistes! I said to myself, Theres an aberration somewhere something that makes me turn two pages at a time or that veils my sight. So I said, All right, Ill look tomorrow morning, and I put the book aside.
   The next morning I was alone, concentrating I concentrated a lot, saying to myself, I do not want to be under an illusion, I do not want to be fooled by something. I had seen the photo as clearly as I saw it, I looked at it for several MINUTES. Which is to say that I am absolutely sure of what I saw.
  --
   You have the experience, without words or thoughts, of a sort of vibration that gives you a sense of absolute truth, and then if you stay very still, without trying to know anything, after a time it seems to go through a filter and is translated into a kind of idea. Then that idea (which is still somewhat hazy, that is to say, quite general), if you remain very still, attentive and silent, goes through another filter, but then a sort of condensation occurs, like drops, and it turns into words.
   But when you have the experience perfectly sincerely, that is, when you dont kid yourself, its necessarily one single point, ONE WAY of putting it, thats all. And it can only be that. There is, besides, the very obvious observation that when you habitually use a certain language, the experience expresses itself in that language: for me, it always comes either in English or in French; it doesnt come in Chinese or Japanese! The words are necessarily English or French, with sometimes a Sanskrit word, but thats because physically I learned Sanskrit. Otherwise, I heard (not physically) Sanskrit uttered by another being, but it doesnt crystallize, it remains hazy, and when I return to a completely material consciousness, I remember a certain vague sound, but not a precise word. Therefore, the minute it is formulated, its ALWAYS an individual angle.
  --
   One must be very level-headed, very still, very criticalespecially very still, silent, silent, silent, without trying to grab at the experience: Ah, is it this? Ah, is it that? Then one spoils it all. But one must looklook at it very attentively. And in the words, there is a remnant, something left of the original vibration (so little), something remains, something which makes you smile, which is pleasant, it bubbles like a sparkling wine, and then here (Mother shows a word or a passage in an imaginary note), its lackluster; so you look at it with your knowledge of the language or sense of the rhythm of the words, and you notice: Here, a pebble the pebble must be removed; so then you wait, until suddenly it comesplop!it falls into place: the true word. If you are patient, after a day or two it becomes quite exact.
   I have the feeling it has always been this way, but now its a very normal, very common state; the difference is that, before, one was satisfied with an approximation (when I see again certain things written in that way, I realize that there is an approximation, that one was satisfied with an approximation), while now one is more level-headed, more reasonablemore patient, too. One waits until it has taken form.

0 1964-02-13, #Agenda Vol 05, #The Mother, #Integral Yoga
   The result is that I have piles of letters with frightful insults: Liar, hypocrite. (Mother laughs) It isnt the first time, she has those fits now and then. But after this letter, I received a sort of inner comm and to make one last attempt, and I wrote to her that it was HER SOUL that had asked me to act as I did. Because when I entrusted this work to Sujata instead of her, I had a moment of hesitation, then I went within to find out, and her soul exerted a very strong pressure for me to act in that way. I had always seen, at every minute, that her aspiration was constantly tainted with that vanityshe always puts on an act for others and for herself. I was waiting patiently for that vanity to go, but her soul wasnt as patien thers is a very beautiful soul (thats the strange thing, you see, her soul is a very beautiful one), but at times she rejects it violently. So I wrote to tell her that now I had something serious to say to her, that it was her soul that had asked me to act in that way in order to break and conquer her egos vanity. She says, I dont want my ego, I dont want my ego but she identifies herself with it to such a degree that when she has those fits, she is the ego; when the fit is over, she clearly sees the difference. And at the end of my letter, I said, Now, it is up to you to choose between Truth and falsehoodit was a hurricane!
   I am waiting till its over.

0 1964-03-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   I hadnt tried to have that experience, I hadnt thought about it or anythingit came as something massive, and it stayed. But I had the feeling it was individual: I didnt feel it was something descending on earth. I felt it was something given to me, given to this body. Thats why I didnt attach much importance to it. The feeling of a grace given to this body. And it didnt leave tillit hasnt left, but it has been little by little and very slowly veiled by you know, that chaos of work, which has never been so chaotic and feverish at the same time.1 For about two weeks, it has been appalling. We havent come out of it yet. It has veiled that state FOR ME. But I clearly felt it was something GIVEN to this body.
   During the meditation on the 29th, I noticed (I looked), I noticed that for about two days, the atmosphere had been full of a sparkling of white stars, like dusta twinkling dust of white stars.2 I saw it had been there for three days. And at the time of the meditation, it became extremely intense. But it was widespread, it was everywhere.

0 1964-03-07, #Agenda Vol 05, #The Mother, #Integral Yoga
   It [this body] wasnt much more interesting or important than many other bodiesit didnt at all have the sense of its importance. Even, in the overall vision of the Work, its present imperfections were quite simply tolerated, even accepted, not because they are unavoidable, but because the amount of concentration and exclusive attention necessary to change them does not appear to be important enough to stop or reduce the general work. Thats how it was there was a smile for lots of little things. Finally, as for the Thing (the great thing from the artistic point of view of the material appearance, great too from the point of view of public faith, which only goes by appearances, of course, and which will be convinced only when there is an obvious transformation), it appeared to be, for the moment, at any rate, something secondary and not urgent. But there was a fairly clear perception that soon (how can I put it?) the state of being or way of being (I think they say the modus vivendi) of the body, of this fragment of terrestrial M atter, could be altered, ruled, entirely driven by the direct Will. Because it was as if ALL the illusions had fallen away one after another, and every time an illusion disappeared it produced one of those little promises that came in succession, announcing something that would come about later. So that prepared the final realization.
   When I got up this morning, I had the feeling that a corner had been turned. But not at alloh, not at all!a subjective thing, not at all: a corner has been turned FOR THE EARTH. It doesnt m atter in the least if people arent aware of it.2
  --
   A few days later, on March 11, Mother added: "Since that time, it has been there every nightnot with the same intensity, as if somewhat in the background, but as soon as I pay attention, I notice it's there. So it's going on."
   On March 11, Mother again stressed: "The feeling has remained constant, and not only at night but in daytime: as soon as I step back a little, I feel it's there the thing is there, it hasn't budged."

0 1964-03-28, #Agenda Vol 05, #The Mother, #Integral Yoga
   But you see, you see all the way I have come. And I was born with a consciously prepared bodySri Aurobindo was aware of that, he said it immediately the first time he saw me: I was born free. That is, from the spiritual standpoint: without any desire. Without any desire and attachment. And, mon petit, if there is the slightest desire and the slightest attachment, its IMPOSSIBLE to do this work.
   A vital like a warrior, with an absolute self-control (the vital of this present incarnation was sexlessa warrior), an absolutely calm and imperturbable warriorno desires, no attachments. Since my earliest childhood, I have done things which, to the human consciousness, are monstrous; my mother went so far as to tell me that I was a real monster, because I had neither attachments nor desires. If I was asked, Would you like to do this? I answered, I dont care (my father especially, it would make him furious!3). If people were nasty to me, or if people died or went away, it left me absolutely calm and so: Youre a monster, you have no feelings.
   And with that preparation Its eighty-six years since I came here, mon petit! For thirty years I worked with Sri Aurobindo consciously, without letup, night and day. We shouldnt be in a hurry.
  --
   Only, I am in a transitional period in which I cannot actively look after people, that is, see them, talk to them, receive them, give them meditations I cant, its impossible, the body is unable to do both things. And it is clearly more important for it to attract as much Truth-Force as it can and work like this in silence (radiating gesture) than to help one, two, or three, or ten or a hundred people to progress.
   Later on, I cant say. If a power of ANOTHER ORDER descends into the body, and if it recovers from the wear and tear of effort, then things may be different, but for the moment

0 1964-04-08, #Agenda Vol 05, #The Mother, #Integral Yoga
   And this poor body says to the Lord, Tell me! Tell me. If I am to last, if I am to live, thats fine, but tell me so I may endure. I dont care about suffering and I am ready to suffer, as long as this suffering isnt a sign given me that I should prepare to go. Thats how it is, thats how the body is. Of course, it could be expressed with other words, but thats it. When you suffer, for instance, when the body suffers, it wonders why, it asks, Is there something I have to endure and overcome in order to be ready to continue my work, or is it a more or less roundabout way to tell me that I am coming undone and I am going to disappear? Because it rightly says, My attitude would be differentif I am to go, well, Ill completely stop bothering about myself, or about whats going on or anything; if I am to stay, I will have courage and endurance, I wont budge.
   But it isnt even told that I havent yet been able to obtain a clear answer.
  --
   A little earlier, Satprem had complained about some physical disorganization, which Mother had attributed to the work of transformation.
   ***

0 1964-07-18, #Agenda Vol 05, #The Mother, #Integral Yoga
   Thats the method exactly: to broaden your receptivity indefinitely and depend on the forces that circulate constantly in the world, so that only the most physical materiality is dependent on food and sleep. Because even what you eat feeds you differently according to your receptivity, your inner attitude; there is a capacity for extracting the Force from things, which can be gained from a broadening of the receptivity.
   He CAN do that, he can.

0 1964-07-22, #Agenda Vol 05, #The Mother, #Integral Yoga
   I said and wrote somewhere, Love is not sexual intercourse. Love is not attraction. Love is not and so on, and in the end I said, Love is an almighty vibration coming straight from the One.2 It was a first perception of That.
   But its a fantastic discovery, in the sense that once you have discovered it, it wont leave you no m atter what happens. You may have your attention turned elsewhere while you are at work, as for instance last night when I had a quite symbolic activity: for an hour I went around all the Ashram rooms, and I wanted to find an armchair in a corner where I could sit down and do a certain inner workit was impossible! I went from room to room, and in every room there was a group of people, one or two people, or several groups of several people, each with a marvelous discovery, a marvelous invention, a marvelous projecteach one had brought the most marvelous thing he had! And each one wanted to show it to me and demonstrate it. So I was looking and looking (they were people I know; it must be the expression of their best thoughts: it was really full of a great goodwill [Mother laughs]), but there were scores and scores of them! I would simply look, say a word or two, then I would take a few steps in the hope of finding a solitary corner and an armchair in which I could do my work; and I was going from room to room, from room to room. It lasted an hour. One hour of invisible life is extremely long. I woke up, in other words, I emerged from that state without having been able to find an armchair! I woke up just as I said to myself, Its no use trying (there were corners with armchairs, but with so many people that it was impossible to go there), No use trying, itll be the same everywhere, its useless, Ill go back into myself, and as soon as I decided to go back into myself, it was over.
   Obviously, in those activities, I dont have recourse to divine Love to find the solution of the problem I am not allowed to do so. So I understand that this is what was translated in peoples thought by the idea that divine Love cannot manifest entirely, otherwise there would be catastrophes3its not that at all, thats not at all the way it is. But its clear that in my consciousness the [supreme] contact has been made (with some degree of limitation, but still it has been made), and nothing takes placenothing, absolutely nothing, not even the most totally in-sig-nif-i-cant thingswithout, I cant even say the thought or the sensation (in English they say awareness, but its much fuller than that), the feeling (another impossible word), without the feeling of the Lords Presence, the supreme Presence, being there twenty-four hours a day. Throughout that activity of the night Ive just told you about, He was there, the Lords Presence was there all the time, every second, directing everything, organizing everythingBUT THAT WASNT THERE. And That, which I call Love, that Manifestation, is so formidably powerful that, as I once said, it is intolerant of anything elseThat alone exists. That exists, That isand its finished. Whereas the Lord (the Lord, what I call the Lord) is something else altogether; the Lord is all that has manifested, all that hasnt manifested, all that is, all that will be, and all, all is the Lordits the Lord. But the Lord (laughing) is necessarily tolerant of Himself! All is the Lord, but all is perceived by the Lord through the limitations of human perception!4 But everything, everything is thereeverything is there; everything, as it is every second; and with the perception of time, every second is different, in a perpetual becoming. This is supreme Tolerance: there is no more struggle, no more b attle, no more destruction there is only He.

0 1964-07-28, #Agenda Vol 05, #The Mother, #Integral Yoga
   Its strange that, with that kind of attitude, he came here.
   Oh, he left everything to come here.

0 1964-08-05, #Agenda Vol 05, #The Mother, #Integral Yoga
   (D., a disciple, sent Mother an eighteenth-century account by a Japanese monk of the Zen Buddhist sect describing a method called "Introspection," which enables one to overcome cold and hunger and attain physical immortality. Mother reads a few pages, then gives up.)
   [Herms magazine, Spring 1963.]

0 1964-08-11, #Agenda Vol 05, #The Mother, #Integral Yoga
   He has sent me his usual message: its a sort of picture with all the colors. You know that Tantrism attributes a value to each color; they make a sort of play of forces with all those colors, depending on what they want to say or express theyre lights, very brightly colored lights. Its very particular; the first time I saw that, it was connected with Tantrism. And the other day there came to me (in a slightly ironical tone) a very beautiful picture, this big (gesture: about six inches by twelve). So I knew it was coming from him and that he was happy!
   ***
  --
   The strange thing is that (I was very conscious, perfectly conscious; the Witness consciousness is never canceled, but it isnt in the way) is that I knew, I saw (yet my eyes were closed, I was lying in my bed), I saw my body movingit had movements of such a Rhythm! You see, every movement, every gesture, every finger, every attitude was a thing that was being realized. Then what I studied, what I saw during the half-hour that followed (with my eyes closed, seeing much more clearly than with my ordinary eyes) was the difference in the body the difference in the bodys movements between that moment [during the experience] and after [when Mother returned to the personal consciousness]. At that moment, the movements were it was creation! And with an EXACTNESS, a majesty! (Mother stretches out her arms and moves them slowly in a vast Rhythm.) I dont know what other people might have seen, I have no idea, but as for me, I saw myself; I saw especially the arms because it was the arms that acted: they were like the realizing intermediaries I dont know how to put it. But it was as vast as the world. It was the earth (its always the earth consciousness), not the universe: the earth, the earth consciousness. But I was conscious then of the universe and of the action on the earth (both things), of the earth as a very small thing in the universe (Mother holds a small ball in her hands). I dont know, its hard to say, but when it expressed itself, there was also the perception of the difference in vision between that moment [during the experience] and afterwards. But all this is inexpressible. Yet it is an absolute knowledgeits another way of knowing. Sri Aurobindo explained this, that all mental knowledge is a seeking: you seek; while this knowledge has another quality, another flavor. And then the power of the Harmony is so wonderful! (Mother again depicts a great Rhythm, her arms outstretched) So wonderful, so spontaneous, so SIMPLE. And It stays there, as if It supported the entire world as it is; it is a kind of inner support of the world the world leans on it.
   But outwardly, that sort of film its like a thin film of difficulties, of complications, added on by the human consciousness (its much stronger with man than with the animal; the animal doesnt have that, very littleit has it more and more because of man, but very little; its something specific to man and the mental function), its something very thinas thin as an onion skin, as dry as an onion skinyet it spoils everything. It spoils everything ONLY FOR THE HUMAN CONSCIOUSNESS. At the time [of the experience], it was unimportant. Unimportant, in the sense that it takes away all the Beauty, all the Power, all the Magnificence of the thing for the human consciousness. For man, it is of paramount importance. But for the Action, its almost negligible. Basically, its rather that it makes it difficult for man to become conscious and PARTICIPATE; otherwise, my feeling is that truly the time has come for things to get done: that experience was a NEW descent, that is, something new entering the terrestrial manifestation; it wasnt that I became conscious of how the world is: I WAS the Lords Will coming into the world to change it. Thats what it was. And that action was only very slightly affected (assuming it was affected at all) by that stupid onion skin of human mentality.

0 1964-08-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   (Soon afterwards, Mother resumes the filing of her old notes, in particular the following, in English, which dates from the Chinese attack on Indias northern borders in 1962:)
   Silence, silence. This is a time for gathering energies and not for wasting them away in useless and meaningless words. Anyone who proclaims loudly his opinions on the present situation of the country, must understand that opinions are of no value and cannot in the least help Mother India to come out of her difficulties. If you want to be useful, first control yourself and keep silentsilence, silence, silence. It is only in silence that anything great can be done.

0 1964-08-26, #Agenda Vol 05, #The Mother, #Integral Yoga
   We know nothing, we know nothing, nothing. All the rules Naturally, the inner experience and the inside are very fine, theres no question. But that sort of tension every minute in your every movement You know, to do EXACTLY what should be done, to say exactly what should be said the exact thing in every movement You must pay attention to everything, be tensed for everything: its a constant, constant tension. Or if you take the other attitude, trust the divine Grace and let the Lord take care of everything, isnt there a risk that it will end in the bodys disintegration? Rationally I know, but its the body that should know!
   When there is someone who has made the experiment and naturally has Wisdom, its so simple! Before, whenever there was the slightest difficulty, I didnt even need to say anything to Sri Aurobindo, everything would sort itself out. Now, I am the one who is doing the work, I have no one to turn to, no one has done it! So this, too, makes for a sort of tension.

0 1964-09-12, #Agenda Vol 05, #The Mother, #Integral Yoga
   Its growing more and more precise. I lack a very tiny thing in the receiving set a very tiny impersonalization. But maybe if it were there the attention wouldnt be caught: the thing would unfold (Mother shows a film being projected in front of her), and then it would go away.
   For the moment, it comes, I stop it [the film], and then I work on it to clarify the ideas, put things in their place, see all the relationships; and when the work is finished, it goes away.
  --
   Since then, a part of the consciousness has been more self-assured, but it hasnt changed its attitude (how can I explain it?). Its attitude towards the Divine, towards the Work and towards life, is the same, but there is a greater clarity and a greater certainty and a sort of integrality in the experience.
   But I said, Its recent, because the things that to me are old are those that give me the feeling of having changed my position and of having a completely opposite outlookthis Talk hasnt changed.

0 1964-09-16, #Agenda Vol 05, #The Mother, #Integral Yoga
   104In all the lakhs of ochre-clad Sannyasins,3 how many are perfect? It is the few attainments and the many approximations that justify an ideal.
   105There have been hundreds of perfect Sannyasins, because Sannyasa had been widely preached and numerously practiced; let it be the same with the ideal freedom and we shall have hundreds of Janakas.
  --
   107Hard is it to be in the world, free, yet living the life of ordinary men; but because it is hard, therefore it must be attempted and accomplished.
   It seems so obvious!
  --
   You see, to be free from all attachments doesnt mean to run away from opportunities for attachment. All those people who assert their asceticism not only run away, but warn others that they shouldnt try!
   You see, to be free from all attachments doesnt mean to run away from opportunities for attachment. All those people who assert their asceticism not only run away, but warn others that they shouldnt try!
   All that eliminates and diminishes or lessens doesnt free. Freedom must be experienced in the totality of life and sensations.
  --
   But it cannot even be said it was a mistake in recruitingit would be tempting to believe this, but its not true, because the recruiting was done on the basis of a rather precise and clear inner sign. Its probably the difficulty of keeping the inner attitude unalloyed. Thats exactly what Sri Aurobindo wanted and attempted; he used to say, If I can find a hundred people, it will be enough for my purpose.
   But it wasnt a hundred for long, and I must say that when it was a hundred, it was already mixed.
   Many people came, attracted by the True Thing, but one slackens. In other words, an impossibility to remain firm in ones true position.
   Yes, Ive noticed that in the extreme difficulty of the worlds external conditions, the aspiration is far more intense.
  --
   It isnt at all vengeance, it isnt at all punishment, its just that you attract a necessity, the necessity of a violent impulseof a reaction to a violence.
   (silence)

0 1964-09-18, #Agenda Vol 05, #The Mother, #Integral Yoga
   Peoples ordinary reaction to the activity of others, to everything around them, their general and ordinary way of seeing things, all of that represents a certain attitude of consciousness: it is seen from a certain level. And when I commented on those aphorisms the other day, I suddenly noticed that the level was different and the angle so different that the other attitude, the ordinary way of seeing things, appeared incomprehensibleyou wonder how you can have it, so different is it. And while I was speaking, I had a sort of sensation or perception that this new attitude was being established as a natural, spontaneous thingit isnt the result of an effort for transformation: its an already established transformation.
   It isnt total, because both functionings are perceptible, but I am confident that it is on the way. Then it will be interesting.

0 1964-09-23, #Agenda Vol 05, #The Mother, #Integral Yoga
   So there is this problem, a problem of every second, which I must solve every second by the corresponding attitude that leads to the True Thing; and at the same time, there is the other attitude of acceptance of all that is for instance, of what leads to disintegration: the acceptance of disintegration, defeat, decomposition, weakening, decayall things that, naturally, to the ordinary man, are detestable and against which he reacts violently. But since you are told that everything is the expression of the divine Will and must be accepted as the divine Will, there comes this problem, which crops up almost constantly and every minute: if you accept those things as the expression of the divine Will, quite naturally things will follow their habitual course towards disintegration, but what is the TRUE attITUDE that can give you that perfect equanimity in all circumstances, and at the same time give a maximum of force and power and will to the Perfection that must be realized?
   As soon as we deal with even the vital plane, even the lower vital, the problem doesnt arise, its very easy; but here, in the cells of the body, in this life? In this life of every minute, which is so constricted, so shriveled, so microscopic. What should you do when you know that you mustnt bring into play a will to reject all that is a decay, and when, at the same time, you cant accept decay because you dont see it as a perfect expression of the Divine?
  --
   Its not even that I have the feeling of the years going bythere is nothing like that, its not that! Its the problem of living from second to second, from minute to minute. I dont at all think, Oh, the years are going by , its a long time since all that has been over. Its not that, its the easy path of passive acceptance, which evidently leads (evidently, I mean not through reasoning, but THROUGH EXPERIENCE), which leads to increased decay; or else, that intensity of aspiration for the Perfection that must manifest, for all that must be, an aspiration which keeps everything at a standstill in that expectation. Its the opposition between these two attitudes.
   The problem is made worse by the fact that the goodwill of the cells (a necessarily ignorant goodwill) doesnt know if one attitude is better than the other, if it should choose between the two, if both should be accepted they dont know! And as it isnt mentalized or formulated or with words, its very difficult. Oh, as soon as the words are there all that has been said comes back, and its over. Its not that, its not that anymore. Even if strong sensations or a vital force come up, its not a problem anymore. The problem is only HERE, in this (Mother strikes her body).
   Nights, for instance, are a long awareness, a great action, a discovery of all kinds of things, a taking stock of the situation as it is but there arent any problems! But the minute the body (I cant say wakes up because it isnt asleep: its only in a state of rest sufficiently complete for its personal difficulties not to interfere), but from time to time, what well call waking up takes place, that is to say, the purely physical consciousness comes back and the whole problem comes back instantly. Instantly the problem is there. And without your remembering it: the problem doesnt come back because you remember it, its that the problem is there, in the very cells.
   And in the morning, oh! All mornings are difficult. Its odd: life as a whole goes by with almost dizzying speedweeks and months go by like thatand mornings, about three hours every morning, last like a century! Each minute is won at the cost of an effort. It is the time of the work in the body, for the body, and not just one body: for instance, all the vibrations from sick people, all those problems of life come from everywhere. And for those three hours, there is tension, struggle, acute seeking for what should be done or for the attitude to be taken. Its at that time that I have tested the power of the mantra. For those three hours, I repeat my mantra automatically, without stopping; and every time the difficulty increases, a kind of Power comes into those words and acts on M atter. And thats how I know: without the mantra, that work couldnt be done. But thats why I say it has to be YOUR mantra, not something you received from whomever the mantra that arose spontaneously from your deeper being (gesture to the heart), from your inner guide. Thats what holds out. When you dont know, when you dont understand, when you dont want to let the mind intervene and you are THAT is there; the mantra is there; and it helps you to get through. It helps to get through. It saves the situation at critical moments, its a considerable support, considerable.
   For those three hours (three or three and a half hours), its constant, constant, without stop. So then the words well up (gesture from the heart). And when the situation becomes critical, when that disorder, that disintegration seem to be gaining in power, its as if the mantra were becoming swollen with force, and it restores order.

WORDNET












--- Grep of noun att
abwatt
attacapa
attacapan
attache
attache case
attachment
attack
attack aircraft
attack aircraft carrier
attack dog
attack submarine
attacker
attainability
attainableness
attainder
attainment
attalea
attalea funifera
attar
attar of roses
attempt
attempter
attendance
attendance check
attendant
attendee
attender
attending
attention
attention deficit disorder
attention deficit hyperactivity disorder
attention span
attentiveness
attenuation
attenuator
attestant
attestation
attestation report
attestation service
attestator
attester
attestor
attic
attic fan
attica
atticus
atticus atlas
attila
attila the hun
attilio
attire
attitude
attlee
attorney
attorney-client privilege
attorney-client relation
attorney general
attorney general of the united states
attorneyship
attosecond
attracter
attraction
attractive feature
attractive force
attractive nuisance
attractiveness
attractor
attribute
attribution
attributive genitive
attributive genitive case
attrition
attrition rate
gatt
james watt
james wyatt
kattegatt
kilowatt
matt
megawatt
milliwatt
sir thomas wyatt
watt
william henry pratt
wyatt



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Wikipedia - 2/4th Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 252nd Battalion (Lindsay), CEF -- Canadian WW1 military battalion
Wikipedia - 257 Central Park West -- Co-op apartment building in Manhattan, New York
Wikipedia - 25 Watts -- 2001 film by Juan Pablo Rebella and Pablo Stoll
Wikipedia - 26 Broadway -- Office skyscraper in Manhattan, New York
Wikipedia - 26 June 2015 Islamist attacks -- Group of Islamist attacks in France, Kuwait, Syria, Somalia and Tunisia
Wikipedia - 26th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 270 Park Avenue -- Office skyscraper in Manhattan, New York
Wikipedia - 277 Fifth Avenue -- Residential skyscraper in Manhattan, New York
Wikipedia - 2/7th Battalion (Australia) -- Former infantry battalion of the Australian Army
Wikipedia - 287 Broadway -- Historic building in Manhattan, New York
Wikipedia - 28 Liberty Street -- Office skyscraper in Manhattan, New York
Wikipedia - 2/8th Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 29 settembre -- 1966 song by Lucio Battisti and Mogol
Wikipedia - 2/9th Battalion (Australia) -- Former infantry battalion of the Australian Army
Wikipedia - 2 Broadway -- Office skyscraper in Manhattan, New York
Wikipedia - 2 Columbus Circle -- Building in Manhattan, New York
Wikipedia - 2ME Radio Arabic -- Arabic language radio station based in Parramatta, Australia
Wikipedia - 2nd Battalion, 1st Air Defense Artillery Regiment (United States) -- US military unit
Wikipedia - 2nd Battalion, 25th Marines -- Military unit
Wikipedia - 2nd Battalion, 26th Marines -- Infantry battalion of the US Marine Corps
Wikipedia - 2nd Battalion, 2nd Marines -- US Marine Corps unit
Wikipedia - 2nd Battalion, 3rd Marines -- Infantry battalion in the US Marine Corps
Wikipedia - 2nd Battalion, 7th Marines -- US Marine Corps unit
Wikipedia - 2nd Combat Engineer Battalion -- Battalion of the United States Marine Corps
Wikipedia - 2nd General Health Battalion (Australia) -- Medical unit of the Australian Army
Wikipedia - 2nd Machine Gun Battalion (Australia) -- Australian Army machine gun battalion
Wikipedia - 2nd New Guinea Infantry Battalion -- Battalion of the Australian Army during World War II
Wikipedia - 2nd Ranger Battalion
Wikipedia - 2nd Spanish Armada -- Fleet of Spanish ships, intended to attack England in 1596
Wikipedia - 2 White Street -- Historic house in Manhattan, New York
Wikipedia - 2 World Trade Center -- Unfinished skyscraper in Manhattan, New York
Wikipedia - 30 Rockefeller Plaza -- Office skyscraper in Manhattan, New York
Wikipedia - 30 September Movement -- Military organization that attempted a coup d'etat in Indonesia in 1965
Wikipedia - 310th Military Intelligence Battalion (United States) -- United States Army
Wikipedia - 32, 34 & 36 Dominick Street Houses -- Historic houses in Manhattan, New York
Wikipedia - 34 (song) -- 1994 song by the Dave Matthews Band
Wikipedia - 34th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 34th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 359 Broadway -- Building in Manhattan, New York
Wikipedia - 360 Central Park West -- Apartment building in Manhattan, New York
Wikipedia - 36th Battalion (Australia) -- Australian Army infantry battalion Known as Ike's Marines
Wikipedia - 37th Engineer Battalion (United States) -- Airborne combat engineer battalion in the United States Army
Wikipedia - 390 Fifth Avenue -- Historic building in Manhattan, New York
Wikipedia - 39th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 3 Hudson Boulevard -- Under-construction skyscraper in Manhattan, New York
Wikipedia - 3 Manhattan West -- Skyscraper in Manhattan
Wikipedia - 3rd Battalion, 2nd Marines -- US Marine Corps unit
Wikipedia - 3rd Battalion, 3rd Marines -- Infantry battalion of the United States Marine Corps
Wikipedia - 3rd Battalion, 7th Marines -- US Marine Corps unit
Wikipedia - 3rd Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 3rd Battalion, The Royal Canadian Regiment
Wikipedia - 3rd Battle Squadron -- Naval squadron of the British Navy
Wikipedia - 3rd Health Support Battalion (Australia) -- Medical unit of the Australian Army
Wikipedia - 3rd Machine Gun Battalion (Australia) -- Australian Army machine gun battalion
Wikipedia - 3rd Missouri Light Battery -- Artillery battery of the Confederate States Army
Wikipedia - 3rd Municipal Sportshall of Ano Liosia -- Indoor sporting arena in Ano Liosia, Attica Region, Greece
Wikipedia - 3rd New Guinea Infantry Battalion -- Battalion of the Australian Army in World War II
Wikipedia - 3rd Spanish Armada -- Fleet of Spanish ships, intended to attack England in 1597
Wikipedia - 3-subset meet-in-the-middle attack
Wikipedia - 3 Times Square -- Skyscraper in Manhattan, New York
Wikipedia - 3, Triq ix-Xatt -- Former building in Marsaskala, Malta
Wikipedia - 40 Watt Club -- Music venue
Wikipedia - 41 (song) -- Song by the Dave Matthews Band
Wikipedia - 425 Park Avenue -- Under-construction skyscraper in Manhattan, New York
Wikipedia - 42nd Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 432 Park Avenue -- Residential skyscraper in Manhattan, New York
Wikipedia - 43rd Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 43rd Battalion, Virginia Cavalry -- Military unit in the Confederate army
Wikipedia - 44 Union Square -- Office building in Manhattan, New York
Wikipedia - 45 Broad Street -- Residential skyscraper under construction in Manhattan, New York
Wikipedia - 45th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 462 Broadway -- Commercial building in Manhattan, New York
Wikipedia - 47 BC Battle of the Nile
Wikipedia - 47th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 47th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 48th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 49m Stealth Fast Attack Craft -- ship class
Wikipedia - 49th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 4th Antiaircraft Artillery Battalion -- Antiaircraft unit in the US Marine Corps
Wikipedia - 4th Machine Gun Battalion (Australia) -- Australian Army machine gun battalion
Wikipedia - 4th New Guinea Infantry Battalion -- Battalion of the Australian Army during World War II
Wikipedia - 4th Recruit Training Battalion
Wikipedia - 4th Street (Manhattan) -- Northwest-southeast street in Manhattan, New York
Wikipedia - 4th Tank Battalion (Thailand) -- Special operations force of the Royal Thai Army
Wikipedia - 502nd SS JM-CM-$ger Battalion -- German special forces unit during WW2
Wikipedia - 508 West 24th Street -- Building in Manhattan, New York, United States
Wikipedia - 50 Hudson Yards -- Office skyscraper under construction in Manhattan, New York
Wikipedia - 53W53 -- Skyscraper in Manhattan, New York
Wikipedia - 54th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 55 Central Park West -- 19-floor housing cooperative located in Manhattan, New York City
Wikipedia - 55th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 55th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 55th Street Playhouse -- Former movie theater in Midtown Manhattan, New York City, United States
Wikipedia - 55 Wall Street -- Building in Manhattan, New York
Wikipedia - 57th/60th Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 57th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 58th/59th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 59th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 59th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 5 Beekman Street -- Building in Manhattan, New York
Wikipedia - 5 Columbus Circle -- Office building in Manhattan, New York
Wikipedia - 5 Manhattan West -- Building in Manhattan, New York
Wikipedia - 5 marines per 100 ragazze -- 1961 film by Mario Mattoli
Wikipedia - 5 Military Intelligence Battalion -- British military organization
Wikipedia - 5-Series class : Fast Attack Craft -- ship class
Wikipedia - 5 South African Infantry Battalion
Wikipedia - 5th Light Antiaircraft Missile Battalion -- US Marine Corps unit
Wikipedia - 5th Machine Gun Battalion (Australia) -- Australian Army machine gun battalion
Wikipedia - 5th Ranger Battalion -- Ranger battalion activated during WWII
Wikipedia - 601 West 29th Street -- Under-construction skyscraper in Manhattan, New York
Wikipedia - 606 West 30th Street -- Under-construction skyscraper in Manhattan, New York
Wikipedia - 608 Fifth Avenue -- Office building in Manhattan, New York
Wikipedia - 60 Hudson Street -- Telecommunications skyscraper in Manhattan, New York
Wikipedia - 63 Nassau Street -- Historic building in Manhattan, New York
Wikipedia - 640 Broadway -- Historic building in Manhattan, New York
Wikipedia - 654th Tank Destroyer Battalion -- US army battalion in WWII
Wikipedia - 65 Broadway -- Office skyscraper in Manhattan, New York
Wikipedia - 65th Brigade Engineer Battalion -- US Army 65th Brigade Engineer Battalion
Wikipedia - 66th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 6 & 8 Parramatta Square -- Skyscraper in New South Wales, Australia
Wikipedia - 6th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 6th Machine Gun Battalion (Australia) -- Australian Army machine gun battalion
Wikipedia - 717th Tank Battalion -- Independent tank battalion in the Second World War
Wikipedia - 72nd Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 740 Park Avenue -- Residential building in Manhattan, New York
Wikipedia - 74th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 75M-BM-= Bedford Street -- Building in Manhattan, New York, United States
Wikipedia - 793rd Military Police Battalion -- US Army battalion
Wikipedia - 79th Street Boat Basin -- Marina in Manhattan, New York
Wikipedia - 79th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 7 August 2019 Kabul bombing -- Suicide car bomb attack in Kabul
Wikipedia - 7 July 2005 London bombings -- Attacks on the London public transport system on 7 July 2005
Wikipedia - 7th Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 7th Combat Service Support Battalion (Australia) -- Logistics unit of the Australian Army
Wikipedia - 7th Machine Gun Battalion (Australia) -- Australian Army machine gun battalion
Wikipedia - 7 World Trade Center -- Either of two office buildings that have existed at the same location in Manhattan, New York
Wikipedia - 80 South Street -- Canceled skyscraper in Manhattan, New York
Wikipedia - 85th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 864th Engineer Battalion (United States)
Wikipedia - 86th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 889 Broadway -- Historic building in Manhattan, New York
Wikipedia - 89th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 8BC -- 1980s Manhattan nightclub
Wikipedia - 8th Street and St. Mark's Place -- West-east street in Manhattan, New York
Wikipedia - 90-94 Maiden Lane -- Historic building in Manhattan, New York
Wikipedia - 90 Church Street -- Historic post office in Manhattan, New York
Wikipedia - 9/11 Commission Report -- U.S. government report on the September 11, 2001, terrorist attacks
Wikipedia - 9/11 conspiracy theories -- Conspiracy theories regarding the September 11, 2001, terrorist attacks
Wikipedia - 9-11 East 16th Street -- Building in Manhattan, New York
Wikipedia - 9/11 Memorial (Arizona) -- State memorial to the September 11 attacks
Wikipedia - 9/11 Review Commission -- Commission to evaluate the FBI's counterterrorism performance following the attacks of September 11, 2001
Wikipedia - 91st Street station (IRT Broadway-Seventh Avenue Line) -- former New York City Subway station in Manhattan
Wikipedia - 93 (Le Cateau) Battery RA -- British artillery unit
Wikipedia - 93rd Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 95th Military Police Battalion -- US Army battalion
Wikipedia - 95th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 96th Battalion (Canadian Highlanders), CEF -- Infantry battalion of the Great War Canadian Expeditionary Force.
Wikipedia - 96th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 97 Bowery -- Historic building in Manhattan, New York
Wikipedia - 995 Fifth Avenue -- Residential skyscraper in Manhattan, New York
Wikipedia - 9th Force Support Battalion (Australia) -- Logistics unit of the Australian Army
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Wikipedia - AA battery -- Standardized type of battery
Wikipedia - Aadu Puli Attam (film) -- 1977 film by S. P. Muthuraman
Wikipedia - Aadu puli attam
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Wikipedia - Aaru Mooru Ombhatthu -- 1970 film
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Wikipedia - A battery
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Wikipedia - Acceptance of evolution by religious groups -- General review of religious attitudes towards evolution
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Wikipedia - Acid attack -- Form of violent assault
Wikipedia - Acinteyya -- Four issues that should not be thought about, since this distracts from practice, and hinders the attainment of liberation
Wikipedia - Acrobatty Bunny -- 1946 Bugs Bunny cartoon
Wikipedia - Acrosome reaction -- The discharge, by sperm, of a single, anterior secretory granule following the sperm's attachment to the zona pellucida surrounding the oocyte. The process begins with the fusion of the outer acrosomal membrane with the sperm plasma membrane and ends
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Wikipedia - Action of 13 January 1797 -- 1797 naval battle between the French and British
Wikipedia - Action of 13 May 1944 -- Naval battle during the Second World War
Wikipedia - Action of 16 May 1797 -- Naval battle near Tripoli, Libya
Wikipedia - Action of 19 August 1916 -- North Sea naval battle between the UK and German fleets
Wikipedia - Action of 1 August 1801 -- 1801 naval battle of the First Barbary War
Wikipedia - Action of 1 January 1800 -- Naval battle of the Quasi War
Wikipedia - Action of 26 April 1944 -- Naval battle during the Second World War
Wikipedia - Action of 27 March 1942 -- Naval battle during the Second World War
Wikipedia - Action of 4 April 1941 -- Naval battle during the Second World War
Wikipedia - Action of 5 October 1804 -- Naval battle
Wikipedia - Action of 6 June 1942 -- Naval battle during the Second World War
Wikipedia - Action of 6 May 1801 -- 1801 naval battle between Spanish and British ships
Wikipedia - Action of 7 February 1813 -- Naval battle between France and Britain
Wikipedia - Action of 9 January 1921 -- Short naval battle of the Russian Civil War
Wikipedia - Action of March 1677 -- Battle of Tobago (3 March 1677) between a Dutch fleet and a French force attempting to recapture Tobago
Wikipedia - Actions along the Matanikau -- Battles during the Guadalcanal campaign in WWII
Wikipedia - Action threads -- Method to attach a weapon barrel and receiver
Wikipedia - Active matter
Wikipedia - Active record pattern
Wikipedia - Active SETI -- Attempt to send messages to intelligent extraterrestrials
Wikipedia - Act of Attainder
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Wikipedia - Adalbert Atto of Canossa -- Italian noble
Wikipedia - Adalbert Schneider -- First Gunnery Officer on battleship Bismarck
Wikipedia - Adam Beattie -- U.S. state senator of Michigan and soldier
Wikipedia - Adam Hattersley -- American politician from Florida
Wikipedia - Adam Laxalt -- 33rd Attorney General of Nevada
Wikipedia - Adam Loewy -- American attorney
Wikipedia - Adam-ondi-Ahman -- Historic site in Daviess County, Missouri, U.S.; according to The Church of Jesus Christ of Latter-day Saints (LDS Church), the site where Adam and Eve lived after being expelled from the Garden of Eden
Wikipedia - Adam Woodyatt -- English actor
Wikipedia - A Dangerous Game (novel) -- 1956 novel by Friedrich Durrenmatt
Wikipedia - Adapter pattern
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Wikipedia - ADHD predominantly inattentive
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Wikipedia - Aditya Bhattacharya -- Indian film director and screenwriter
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Wikipedia - Admiral-class battlecruiser -- Class of Royal Navy battlecruisers
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Wikipedia - Admiralty Islands campaign -- Series of WWII battles
Wikipedia - Adolphe Delattre -- French ornithologist
Wikipedia - Adoration of the Magi (Stom) -- Painting series by Matthias Stom
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Wikipedia - Adrian Wyatt -- British physicist
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Wikipedia - Affix grammar over a finite lattice
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Wikipedia - Anti matter
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Wikipedia - Attalus of Rhodes
Wikipedia - Attalus (son of Andromenes) -- 4th-century BC Macedonian general
Wikipedia - Attalus (Stoic) -- 1st-century Stoic philosopher
Wikipedia - Atta Mohammad Hami -- Pakistani poet
Wikipedia - Atta Muhammad Bhanbhro -- Pakistani writer, poet, historian
Wikipedia - Atta opaciceps -- Species of ant
Wikipedia - Attapeu Province -- Province of Laos
Wikipedia - Attaphila -- Genus of cockroaches that live as myrmecophiles in the nests of leaf-cutting ants
Wikipedia - Attapon Uea-aree -- Thai sport shooter
Wikipedia - Attaque Team Gusto -- Cycling team
Wikipedia - Attard
Wikipedia - Attarintiki Daredi -- 2013 film by Trivikram Srinivas
Wikipedia - Attar Neyshapuri
Wikipedia - Atta robusta -- Species of ant
Wikipedia - Attar of Nishapur -- Persian Sufi poet
Wikipedia - Attar of roses
Wikipedia - Attar railway station -- Railway station in Madhya Pradesh
Wikipedia - Atta saltensis -- Species of ant
Wikipedia - Atta sexdens -- Species of ant
Wikipedia - Attati Mpakati -- Malawian politician
Wikipedia - Attaullah Advocate -- Pakistani politician
Wikipedia - Attaullah Khan Esakhelvi -- Pakistani musician
Wikipedia - Attaullah Tarar -- Pakistani politician
Wikipedia - Atta-ur-Rahman (chemist) -- Pakistani chemist
Wikipedia - Atta ur Rahman (scientist)
Wikipedia - Atta-ur-Rehman (politician) -- Politician in Pakistan
Wikipedia - Attavante degli Attavanti
Wikipedia - Atta vollenweideri -- Species of ant
Wikipedia - Atte Harjanne -- Finnish politician
Wikipedia - Attelabidae -- Family of beetles
Wikipedia - Attelabinae -- Subfamily of beetles
Wikipedia - Attelabus -- Genus of beetles
Wikipedia - Atte Lindqvist -- Finnish diver
Wikipedia - Attel -- River in Germany
Wikipedia - Attempted assassination of Gerald Ford in Sacramento -- 1975 assassination attempt by Lynette Fromme
Wikipedia - Attempted assassination of Gerald Ford in San Francisco -- 1975 assassination attempt by Sara Jane Moore
Wikipedia - Attempted assassination of Harry S. Truman -- Assassination attempt on U.S. President Truman on 1 November 1950
Wikipedia - Attempted assassination of Leonid Brezhnev -- 1969 assassination attempt made upon Leonid Brezhnev
Wikipedia - Attempted assassination of Ronald Reagan -- 1981 shooting of US President Ronald Reagan
Wikipedia - Attempted murder -- Crime of attempt in various jurisdictions
Wikipedia - Attempted purchase of T-Mobile USA by AT&T -- Proposed corporate acquisition
Wikipedia - Attempto Controlled English
Wikipedia - Attempt to Kill -- 1961 film directed by Royston Morley
Wikipedia - Atte Muhonen -- Finnish politician
Wikipedia - Attenberg -- 2010 film
Wikipedia - Attenborough Nature Reserve -- Nature reserve in Nottinghamshire, England
Wikipedia - Attenborough, Nottinghamshire -- Village in Nottinghamshire, England
Wikipedia - Attenborough railway station -- Railway station in Nottinghamshire, England
Wikipedia - Attendance Allowance -- A welfare benefit in the United Kingdom
Wikipedia - Attendant circumstance
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Wikipedia - Attention Restoration Theory
Wikipedia - Attention restoration theory
Wikipedia - Attention schema theory -- Theory of consciousness and subjective awareness
Wikipedia - Attention-seeking
Wikipedia - Attention seeking -- To act in a way that is likely to elicit attention, usually to elicit validation from others.
Wikipedia - Attention Shoppers (film) -- 2000 film by Philip Charles MacKenzie
Wikipedia - Attention Span (album)
Wikipedia - Attention span
Wikipedia - Attention, The Kids Are Watching -- 1978 film
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Wikipedia - Attention, Turtle! -- 1970 film
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Wikipedia - Attentive user interface
Wikipedia - Attenuation theory
Wikipedia - Attenuation -- Gradual loss of flux intensity through a medium
Wikipedia - Atte Pakkanen -- Finnish politician
Wikipedia - Atterberg limits -- Geotechnical characteristics of a soil related to its water content
Wikipedia - Atterbury House -- Office skyscraper in Cape Town, South Africa
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Wikipedia - Attestation clause -- In statutory law, a type of clause found in wills
Wikipedia - Atthakatha
Wikipedia - Atthakavagga and Parayanavagga
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Wikipedia - Atthaya Thitikul -- Thai golfer
Wikipedia - Attia Hamouda -- Egyptian weightlifter
Wikipedia - Attica Correctional Facility -- Maximum-security state prison for male prisoners, located in New York, US
Wikipedia - Attica Locke -- American writer
Wikipedia - Attica Prison riot -- 1971 prisoner riot at the Attica Correctional Facility in Attica, New York, USA
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Wikipedia - Attic calendar -- Lunisolar calendar
Wikipedia - Attic dialect
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Wikipedia - Attic Greek language
Wikipedia - Attic Greek -- Ancient Greek dialect
Wikipedia - Atticism
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Wikipedia - Attic style
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Wikipedia - Atticus of Constantinople
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Wikipedia - Atticus Ross -- English musician, composer and record producer
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Wikipedia - Attieke -- Ivory Coast side dish made from cassava
Wikipedia - Attifet -- Headdress worn by European women in the 16th and 17th centuries
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Wikipedia - Attiki metro station -- Metro station in Athens, Greece
Wikipedia - Attik -- Greek musician
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Wikipedia - Attila Adrovicz -- Hungarian sprint canoer
Wikipedia - Attila Bartis -- Hungarian writer and photographer (born 1968)
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Wikipedia - Attila Boros -- Hungarian sprint canoer
Wikipedia - Attila Bozsik -- Hungarian sprint canoer
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Wikipedia - Attila Buda -- Hungarian weightlifter
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Wikipedia - Attila Csihar -- Hungarian singer
Wikipedia - Attila Czanka -- Romanian weightlifter
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Wikipedia - Attila Mizser -- Hungarian modern pentathlete
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Wikipedia - Attilanus
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Wikipedia - Attila Peterffy -- Hungarian politician
Wikipedia - Attila Simon (sport shooter) -- Hungarian sport shooter
Wikipedia - Attila Solti -- Hungarian sports shooter
Wikipedia - Attila Soos Jr. -- Hungarian equestrian
Wikipedia - Attila Szabo (athlete) -- Hungarian decathlete
Wikipedia - Attila Szabo (Hungarian canoeist) -- Hungarian canoeist
Wikipedia - Attila Szabo (scientist) -- Biophysicist
Wikipedia - Attila Szedlak -- Hungarian politician
Wikipedia - Attila Szekrenyessy -- Hungarian figure skater
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Wikipedia - Attila Takacs -- Hungarian gymnast
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Wikipedia - Attilio Bertolucci
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Wikipedia - Attilio Giordani
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Wikipedia - Attilio
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Wikipedia - Attire
Wikipedia - Attis -- Phrygian and Greek god
Wikipedia - Attitude (Alien Ant Farm song) -- 2002 song performed by Alien Ant Farm
Wikipedia - Attitude and heading reference system
Wikipedia - Attitude change
Wikipedia - Attitude control -- Process of controlling orientation of an aerospace vehicle
Wikipedia - Attitude Era -- World Wrestling Federation's increase in adult-oriented content in the late-1990s
Wikipedia - Attitude (heraldry) -- Orientation and pose of a creature in heraldry
Wikipedia - Attitude indicator
Wikipedia - Attitude (magazine)
Wikipedia - Attitude object -- Concept around which an attitude is formed and changes over time
Wikipedia - Attitude polarization
Wikipedia - Attitude (psychology) -- Psychological construct, a mental and emotional entity that inheres in, or characterizes a person
Wikipedia - Attitude (Suede song) -- 2003 single by Suede
Wikipedia - Attitudes! -- Weekly comedy padcast and TV show'
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Wikipedia - Atto, Archbishop of Milan
Wikipedia - Atto (archbishop of Milan)
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Wikipedia - Attockicetus -- Species of mammal (fossil)
Wikipedia - Attock
Wikipedia - Attoko Station -- Railway station in Nemuro, Hokkaido, Japan
Wikipedia - Attophysics -- Physics on extremely short timescales, approximately 10^M-bM-^HM-^R18 second
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Wikipedia - Attorney for the Defense -- 1932 film
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Wikipedia - Attorney General (Isle of Man) -- Head legal advisor in the Isle of Man government
Wikipedia - Attorney-General (New Zealand) -- New Zealand minister of the Crown
Wikipedia - Attorney General of California -- Head of the California Department of Justice
Wikipedia - Attorney General of Kentucky -- Elected official in the U.S. state of Kentucky
Wikipedia - Attorney General of Maryland -- Attorney general for Maryland, U.S.
Wikipedia - Attorney General of Mexico -- Responsible for the investigation and prosecution of federal crimes
Wikipedia - Attorney General of New South Wales -- Chief law officer for the state of New South Wales, Australia
Wikipedia - Attorney General of New York -- Attorney general for the U.S. state of New York
Wikipedia - Attorney General of the Gambia -- Cabinet-level position in the Gambia
Wikipedia - Attorney General of the United States
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Wikipedia - Attorney General of Washington -- Attorney general for the U.S. state of Washington
Wikipedia - Attorney-General's Department (Australia) -- Federal attorney-general department of the Australian Government
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Wikipedia - Attorney general -- In common law jurisdictions, main legal advisor to the government
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Wikipedia - Attracta
Wikipedia - Attraction (emotion)
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Wikipedia - Attractive (force)
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Wikipedia - Attract mode
Wikipedia - Attractor -- Concept in dynamical systems
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Wikipedia - Attributable fraction for the population
Wikipedia - Attribute (computing) -- Metadata which defines a property
Wikipedia - Attributed arms -- Coats of arms given to a person retrospectively
Wikipedia - Attributed graph grammar
Wikipedia - Attribute grammar
Wikipedia - Attribute-oriented programming
Wikipedia - Attribute (role-playing games) -- Quantified characteristic in role-playing games
Wikipedia - Attributes of God in Christianity
Wikipedia - Attributes of God
Wikipedia - Attribute substitution -- Type of cognitive bias
Wikipedia - Attribute-value system
Wikipedia - Attributional bias
Wikipedia - Attribution bias -- The systematic errors made when people evaluate their own and others' behaviors
Wikipedia - Attribution (copyright)
Wikipedia - Attribution (marketing)
Wikipedia - Attribution of recent climate change
Wikipedia - Attribution (psychology) -- The process by which individuals explain the causes of behavior and events
Wikipedia - Attribution theory
Wikipedia - Attributive adjective
Wikipedia - Attributive expression -- Adjective, noun, verb or phrase that modifies a noun
Wikipedia - Attributive verb
Wikipedia - ATTRIB
Wikipedia - Attrition warfare
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Wikipedia - Attus -- Genus of arachnids (junior synonym of Salticus)
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Wikipedia - Attwater's prairie chicken -- Subspecies of bird
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Wikipedia - August 2017 Brussels attack
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Wikipedia - Autherine Lucy -- American activist and first African-American to attend the University of Alabama
Wikipedia - Authorization for Use of Military Force of 2001 -- Authorizes the use of military force against those responsible for the attacks on September 11, 2001
Wikipedia - Auto battler
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Wikipedia - Avenue B (Manhattan) -- Avenue in Manhattan, New York
Wikipedia - Avenue C (Manhattan) -- Avenue in Manhattan, New York
Wikipedia - Avenue D (Manhattan) -- Avenue in Manhattan, New York
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Wikipedia - Band and Battalion of the U.S. Indian School -- 1901 silent film
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Wikipedia - Battery B, 1st Pennsylvania Light Artillery -- Light artllery battery of the Union Army
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Wikipedia - Battle Arena Toshinden
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Wikipedia - Battle at Chlumec (1040)
Wikipedia - Battle at Fort Utah -- 1850 battle between Native Americans and Mormons
Wikipedia - Battle at Herdaler
Wikipedia - Battle at Kruger -- 2004 film
Wikipedia - Battle at Nicosia Hospital -- Part of the Cyprus Emergency
Wikipedia - Battle at Pontes Longi -- Inconclusive battle in Germania between the Romans and Germanic tribes
Wikipedia - Battle at the Yadkin River -- May 9, 1771 battle during the War of the Regulation
Wikipedia - Battle Axe culture -- Archaeological culture
Wikipedia - Battle Bakraid -- 1999 video game
Wikipedia - Battle Bears Gold -- Multi-player video game
Wikipedia - Battle Beast (album)
Wikipedia - Battle Beast (band) -- Finnish metal band
Wikipedia - Battle Belongs -- 2020 song by Phil Wickham
Wikipedia - Battle Beneath the Earth -- 1967 spy film by Montgomery Tully
Wikipedia - Battle between HMAS Sydney and German auxiliary cruiser Kormoran -- Naval battle during World War II
Wikipedia - Battle Beyond the Sun -- 1959 science fiction film
Wikipedia - Battleborn (video game) -- 2016 multiplayer first-person shooter video game
Wikipedia - BattleBots -- American robot combat television series
Wikipedia - Battlecade Extreme Fighting -- Mixed martial arts promoter based in New York City
Wikipedia - Battle Chasers: Nightwar -- 2017 role-playing mobile game
Wikipedia - Battle Chef Brigade -- 2017 puzzle video game
Wikipedia - Battle Chess -- Chess video game
Wikipedia - Battle Circle -- Trilogy of science fiction novels by Piers Anthony
Wikipedia - Battle Circus (film) -- 1953 film by Richard Brooks
Wikipedia - Battle-class destroyer -- Class of destroyers of the Royal Navy and the Royal Australian Navy
Wikipedia - Battle Creek, Michigan
Wikipedia - Battle Creek River -- river in the United States of America
Wikipedia - Battlecruiser -- Large capital warship
Wikipedia - Battle Cry of Freedom
Wikipedia - Battle cry -- A yell or chant taken up in battle
Wikipedia - Battle Dex -- 2010 video game
Wikipedia - Battle, East Sussex
Wikipedia - Battle Fever J -- Television series
Wikipedia - Battlefield 1942 -- 2002 video game
Wikipedia - Battlefield 1 -- 2016 first-person shooter video game
Wikipedia - Battlefield 2142 -- 2006 first-person shooter video game
Wikipedia - Battlefield 2: Modern Combat -- 2005 video game
Wikipedia - Battlefield 3 -- 2011 video game
Wikipedia - Battlefield 4 -- 2013 first-person shooter video game
Wikipedia - Battlefield archaeology
Wikipedia - Battlefield: Bad Company 2 -- 2010 video game
Wikipedia - Battlefield Band -- Scottish traditional music group
Wikipedia - Battlefield Earth (film) -- 2000 film by Roger Christian
Wikipedia - Battlefield Hardline -- 2015 video game
Wikipedia - Battlefield (song) -- 2009 single by Jordin Sparks
Wikipedia - Battlefield (video game series) -- First-person shooter video game series by EA DICE
Wikipedia - Battlefield -- Location of a battle
Wikipedia - Battlefish -- American reality television show
Wikipedia - Battle Flame -- 1959 film
Wikipedia - Battle for Andromeda -- 1976 board wargame
Wikipedia - Battle for Australia
Wikipedia - Battle for Baby 700 -- Battle of the Gallipoli campaign in May 1915
Wikipedia - BattleForce -- 1987 wargame
Wikipedia - BattleForge -- Video game
Wikipedia - Battle for Henderson Field -- Battle of the Pacific campaign of World War II (1942)
Wikipedia - Battle for the Body of Saint Patrick
Wikipedia - Battle for the City -- 2011 film
Wikipedia - Battle for the Planet of the Apes -- 1973 film directed by J. Lee Thompson
Wikipedia - Battle for Wesnoth
Wikipedia - Battle for Zendikar
Wikipedia - Battlefront (1986 video game) -- 1987 video game
Wikipedia - Battle Gear -- Game series
Wikipedia - Battle Girls: Time Paradox
Wikipedia - Battlegore Burial Chamber -- Bronze Age burial chamber in England
Wikipedia - Battleground (2013) -- 2013 WWE pay-per-view event
Wikipedia - Battleground (2014) -- 2014 WWE pay-per-view and WWE Network event
Wikipedia - Battleground (2015) -- 2015 WWE pay-per-view and WWE Network event
Wikipedia - Battleground (2016) -- 2016 WWE pay-per-view and WWE Network event
Wikipedia - Battleground (2017) -- 2017 WWE pay-per-view and WWE Network event
Wikipedia - Battleground (film) -- 1949 film
Wikipedia - Battle Ground (The Dresden Files) -- Book by Jim Butcher
Wikipedia - Battle honour
Wikipedia - Battle Hymn of the Republic -- American patriotic song written by Julia Ward Howe
Wikipedia - Battle in 5 Seconds After Meeting -- Japanese manga series
Wikipedia - Battle in Outer Space -- 1959 film
Wikipedia - Battle in Seattle -- 2007 film
Wikipedia - Battle Is the Lord's -- 2020 song by Rebecca St. James featuring Brandon Lake
Wikipedia - Battlelords -- 1995 collectible card game
Wikipedia - Battle Master -- 1990 fantasy action adventure game
Wikipedia - Battlemorph -- 1995 video game
Wikipedia - Battle.net
Wikipedia - Battle of 2 Flowers -- Burmese television series
Wikipedia - Battle of 42nd Street -- World War II battle on the island of Crete, Greece
Wikipedia - Battle of 73 Easting -- Tank battle fought on 26 February 1991, during the Gulf War
Wikipedia - Battle of Abacaenum -- Battle in Sicily in 393 BC
Wikipedia - Battle of Abancay -- Battle that took place during the Spanish conquest of Peru
Wikipedia - Battle of Ab Darrah Pass -- Part of Timurid-Uzbek wars
Wikipedia - Battle of Abensberg -- Between Franco-German and Austrian forces, 1809
Wikipedia - Battle of Aberdeen (1644) -- A Battle that took place during the Wars of the Three Kingdoms
Wikipedia - Battle of Aberdeen (1646) -- A Battle that took place during the Wars of the Three Kingdoms
Wikipedia - Battle of Abritus -- Roman battle
Wikipedia - Battle of Acayuaza -- 1868 battle of the Paraguayan War
Wikipedia - Battle of Aclea
Wikipedia - Battle of Actium -- decisive confrontation of the Final War of the Roman Republic
Wikipedia - Battle of Adrianople (324)
Wikipedia - Battle of Adrianople -- Battle between Roman empire and Goths 378 AD
Wikipedia - Battle of Adwalton Moor -- A Battle that took place in 1643 during the First English Civil War
Wikipedia - Battle of Adwa -- Battle between the Ethiopian Empire and the Kingdom of Italy near the town of Adwa
Wikipedia - Battle of Agincourt -- English victory in the Hundred Years' War
Wikipedia - Battle of Agrigentum -- Naval battle between Carthage and Rome in 262 BC
Wikipedia - Battle of Agua Dulce -- Skirmish during the Texas Revolution
Wikipedia - Battle of Ain Dara -- Battle between the Qaysi and Yamani tribo-political factions (1711)
Wikipedia - Battle of Ain Jalut
Wikipedia - Battle of Aizkraukle -- 1279 battle between Lithuania and the Teutonic Order
Wikipedia - Battle of Akhsi -- Part of Timurid Civil Wars
Wikipedia - Battle of Aladzha -- 1877 battle in the Russo-Turkish War
Wikipedia - Battle of Alalia -- Ancient naval battle in the eastern Strait of Bonifacio
Wikipedia - Battle of Alamance -- Final battle of the War of the Regulation
Wikipedia - Battle of al-Bab
Wikipedia - Battle of Albert (1914) -- A battle during the First World War
Wikipedia - Battle of Albert (1916) -- part of the Battle of the Somme
Wikipedia - Battle of Albert (1918) -- A battle during the First World War
Wikipedia - Battle of Alboran -- Battle in the Ottoman-Habsburg wars
Wikipedia - Battle of Albuera -- 1811 battle in the Peninsular War
Wikipedia - Battle of al-Buhayra -- 1130 battle in Morocco
Wikipedia - Battle of al-Buqaia -- Battle fought between Zengids and a combined army of Crusaders
Wikipedia - Battle of Alcacer Quibir -- 1578 battle in Morocco
Wikipedia - Battle of Alcatraz -- unsuccessful escape attempt from Alcatraz Federal Penitentiary in 1946
Wikipedia - Battle of Alcoraz
Wikipedia - Battle of Aldenhoven (1794)
Wikipedia - Battle of Alford -- A Battle that took place during the Wars of the Three Kingdoms
Wikipedia - Battle of al-Harra -- Battle between Umayyad and Medinan forces in 683
Wikipedia - Battle of al-Hasakah (2015)
Wikipedia - Battle of Al Hudaydah -- Battle of the Yemeni Civil War
Wikipedia - Battle of Aljubarrota
Wikipedia - Battle of al-Kafr -- Battle in 1925 during the Great Syrian Revolt against French rule
Wikipedia - Battle of Almansa reenactment -- Annual event in Almansa, Spain
Wikipedia - Battle of Almansa -- Battle in the War of the Spanish Succession
Wikipedia - Battle of Al Mansurah
Wikipedia - Battle of Alnwick (1093)
Wikipedia - Battle of Al-Qaryatayn (August 2015)
Wikipedia - Battle of al-Rai (August 2016)
Wikipedia - Battle of Amba Aradam -- Battle of the Second Italo-Abyssinian War
Wikipedia - Battle of Amberg
Wikipedia - Battle of Amgala (1989) -- Military operation in the Western Sahara War
Wikipedia - Battle of Amiens (1918) -- A battle during the First World War
Wikipedia - Battle of Amphipolis -- A battle that took place during the Second Peloponnesian War
Wikipedia - Battle of Amstetten -- Battle during War of the Third Coalition
Wikipedia - Battle of Anabta -- 1936 attack by Arab militants on a convoy of civilian buses escorted by British soldiers in Mandatory Palestine
Wikipedia - Battle of An Bao -- Part of the Vietnam War
Wikipedia - Battle of Anchem
Wikipedia - Battle of Anchialus (763) -- Battle of the Byzantine-Bulgarian Wars
Wikipedia - Battle of Ancrum Moor -- Battle in the War of the Rough Wooing
Wikipedia - Battle of Andalien -- Part of the Arauco War
Wikipedia - Battle of Angaur -- World War II battle
Wikipedia - Battle of Anghiari -- 1440 battle between Milan and the Italian League
Wikipedia - Battle of Anglon -- early phase of the Lazic War
Wikipedia - Battle of Ankara -- Battle near Ankara on 20 July 1402, between the Timurid Empire and the Ottoman Sultanate
Wikipedia - Battle of An Lao -- Battle during the Vietnam War (1964)
Wikipedia - Battle of An LM-aM-;M-^Yc -- Battle during the Vietnam War (1972)
Wikipedia - Battle of Annual -- Battle during the Rif War
Wikipedia - Battle of Antietam -- Major battle (1862) of the American Civil War
Wikipedia - Battle of Antioch (1098)
Wikipedia - Battle of Anzio -- 1944 battle in Italy
Wikipedia - Battle of Apamea -- Fatimid victory in the Arab-Byzantine Wars
Wikipedia - Battle of Aphrodisium -- Battle, c.238 BC
Wikipedia - Battle of Appomattox Court House -- Battle of the American Civil War
Wikipedia - Battle of Arafura Sea -- Naval battle in Western New Guinea
Wikipedia - Battle of Aranzueque -- Battle of the First Carlist War on 19 September 1837
Wikipedia - Battle of Arara -- Battle
Wikipedia - Battle of Arausio -- Battle between the ancient Roman Republic and several German tribes
Wikipedia - Battle of Arawe -- WWII battle in the Pacific Theater
Wikipedia - Battle of Arbalo -- Battle between the Romans and the Germanii in 11 BC
Wikipedia - Battle of Arcis-sur-Aube -- 1814 battle between French and Allied forces
Wikipedia - Battle of Arcole
Wikipedia - Battle of Ardres -- A battle during the Hundred Years' War
Wikipedia - Battle of Arica -- Battle in the War of the Pacific 1879-1884
Wikipedia - Battle of Arkansas Post (1863) -- Battle of the American Civil War
Wikipedia - Battle of Armentieres -- A battle during the First World War
Wikipedia - Battle of Arnhem -- Failed British airborne operation in Arnhem, Netherlands. Part of Operation Market Garden
Wikipedia - Battle of Arras (1914) -- A battle during the First World War
Wikipedia - Battle of Arras (1915) -- A battle in 1915 during the First World War
Wikipedia - Battle of Arras (1917) -- British offensive during the First World War
Wikipedia - Battle of Arroyo Hondo -- Part of the Paraguayan War
Wikipedia - Battle of Arsuf -- Christian crusaders victory against Saladin, 1191
Wikipedia - Battle of Artemisium -- Naval battle of the Xerxes' invasion of Greece
Wikipedia - Battle of Arundel Island -- Battle of the New Georgia campaign during World War II
Wikipedia - Battle of Asakai -- Massive-scale virtual battle in the game Eve Online
Wikipedia - Battle of Ascalon -- Battle concluding the First Crusade (1099)
Wikipedia - Battle of Asculum (89 BC) -- Roman battle of the Social War
Wikipedia - Battle of Ashdown
Wikipedia - Battle of Aspern-Essling -- Battle during the Napoleonic Wars
Wikipedia - Battle of Assandun
Wikipedia - Battle of Assaye -- Battle of the Second Anglo-Maratha War
Wikipedia - Battle of Athens (1946) -- Civilian revolt against corrupt local government in McMinn County, Tennessee
Wikipedia - Battle of Atlanta -- Battle of the American Civil War
Wikipedia - Battle of Auberoche -- Battle during the Hundred Years' War (1345)
Wikipedia - Battle of Aubers -- A battle during the First World War
Wikipedia - Battle of Aughrim -- 1691 battle in Ireland
Wikipedia - Battle of Auldearn -- A Battle that took place during the Wars of the Three Kingdoms
Wikipedia - Battle of Austerlitz -- Battle of the Napoleonic Wars
Wikipedia - Battle of Autossee -- Battle fought during the Creek War
Wikipedia - Battle of Avarayr
Wikipedia - Battle of Aylesbury -- A Battle in 1643 during the First English Civil War
Wikipedia - Battle of Aylesford -- Battle between Britons and Anglo-Saxons, fought at Aylesford, Kent, England
Wikipedia - Battle of Ayta ash-Shab -- Battle during the 2006 Lebanon War
Wikipedia - Battle of Azaz (1030) -- Battle of the Arab-Byzantine wars
Wikipedia - Battle of Azaz (1125) -- Crusaders battle in 1125
Wikipedia - Battle of Babylon Hill -- 1642 skirmish of the first English Civil War
Wikipedia - Battle of Badr -- Battle in the early days of Islam
Wikipedia - Battle of Baduhenna Wood -- Battle in 28 AD between the Frisii and the Romans led by Lucius Apronius
Wikipedia - Battle of Bagdoura -- Battle of the Berber Revolt; decisive Berber victory
Wikipedia - Battle of Baghuz Fawqani
Wikipedia - Battle of Baia -- Battle between Moldavia and Hungary
Wikipedia - Battle of Baiji (2014)
Wikipedia - Battle of Bakhmach -- World War I battle in present-day Ukraine
Wikipedia - Battle of Balikpapan (1945) -- 1945 battle of World War II
Wikipedia - Battle of Ballon -- Ninth-century battle in France
Wikipedia - Battle of Bamber Bridge -- 1943 mutiny of American servicemen
Wikipedia - Battle of Ban Me Thuot -- 1975 battle in the Vietnam War
Wikipedia - Battle of Bannockburn -- 1314 battle during the First War of Scottish Independence
Wikipedia - Battle of Baqubah (2007) -- Battle of the Iraq War
Wikipedia - Battle of Bardia -- Battle of World War II
Wikipedia - Battle of Barking Creek -- Friendly fire aviation incident in 1939
Wikipedia - Battle of Barnet -- 1471 engagement in the Wars of the Roses
Wikipedia - Battle of Barrosa -- 1811 battle in Spain between the British and French
Wikipedia - Battle of Basing
Wikipedia - Battle of Basoli -- 1702 battle of the Mughal-Sikh Wars
Wikipedia - Battle of Bassano
Wikipedia - Battle of Bataan -- Intense phase of Imperial Japan's invasion of the Philippines during World War II
Wikipedia - Battle of Batibo -- Part of the Anglophone Crisis in Cameroon
Wikipedia - Battle of Batih -- Battle of the Khmelnytsky Uprising fought by Poland-Lithuania vs the Zaporozhian Cossacks and Crimean Khanate; decisive Cossack-Crimean victory
Wikipedia - Battle of Bazargic -- WW1 Battle
Wikipedia - Battle of Bazentin Ridge -- part of the Battle of the Somme during World War I
Wikipedia - Battle of Bealach nam Broig -- Battle in Highland, Scotland, UK
Wikipedia - Battle of Bean's Station -- Battle of the American Civil War
Wikipedia - Battle of Beaufort (1945) -- 1945 battle of World War II
Wikipedia - Battle of Beaugency (1429)
Wikipedia - Battle of Beaver Dams -- War of 1812 battle
Wikipedia - Battle of Bedriacum -- Two battles fought during the Year of the Four Emperors (AD 69)
Wikipedia - Battle of Be'erot Yitzhak -- 1948 Arab-Israeli War battle
Wikipedia - Battle of Behobeho -- A battle during the First World War
Wikipedia - Battle of Belach Lechta
Wikipedia - Battle of Belgium -- German conquest of Belgium during World War II
Wikipedia - Battle of Belleau Wood -- World War One battle in 1918
Wikipedia - Battle of Benevento
Wikipedia - Battle of Benghazi (2014)
Wikipedia - Battle of Ben Guerdane
Wikipedia - Battle of Benina Airport
Wikipedia - Battle of Bennington -- Battle of the American Revolutionary War
Wikipedia - Battle of Bentonville -- 1865 battle of the American Civil War
Wikipedia - Battle of Bergerac -- Battle during the Hundred Years' War
Wikipedia - Battle of Berlin (air)
Wikipedia - Battle of Berlin (film) -- 1973 film
Wikipedia - Battle of Berlin (RAF campaign) -- Bomber attacks, 1943-44, WWII
Wikipedia - Battle of Berlin -- 1945 last major offensive of the European theatre of World War II
Wikipedia - Battle of Beth Horon (66) -- Battle between Judean rebels and the Syrian Legion of the Roman Empire
Wikipedia - Battle of Biak -- Battle in the New Guinea campaign of World War II
Wikipedia - Battle of Bibracte -- Helvetii v. Rome, Gallic Wars, 58 BC
Wikipedia - Battle of Bicocca -- Battle during the Italian War of 1521-26
Wikipedia - Battle of Big Bend -- Last major battle of the Rogue River Wars, in the US
Wikipedia - Battle of Big Black River Bridge -- Battle of the American Civil War
Wikipedia - Battle of Bir el Abd -- World War I battle
Wikipedia - Battle of Bir Hakeim -- Second World War battle in Libya
Wikipedia - Battle of B'ir Kora -- battle in the Toyota War
Wikipedia - Battle of Bizani -- 1913 battle between Greek and Ottoman forces
Wikipedia - Battle of Blaauwberg -- Battle fought near Cape Town in 1806
Wikipedia - Battle of Blackburn's Ford -- Battle of the American Civil War
Wikipedia - Battle of Blackett Strait -- Naval battle of the Pacific campaign of World War II, in the Blackett Strait between Kolombangara islands and Arundel Island in the Solomon Islands
Wikipedia - Battle of Bladensburg -- War of 1812 battle
Wikipedia - Battle of Blair Mountain -- Violent early 20th century American labor dispute
Wikipedia - Battle of Blanchetaque -- Battle during the Hundred Years' War
Wikipedia - Battle of Blanc Mont Ridge -- A battle during the First World War
Wikipedia - Battle of Blenheim -- Major battle of the War of the Spanish Succession
Wikipedia - Battle of Blood Island -- 1960 film
Wikipedia - Battle of Blood River
Wikipedia - Battle of Bloody Marsh -- Battle during the War of Jenkins' Ear
Wikipedia - Battle of Blue Licks -- Battle in the American Revolutionary War
Wikipedia - Battle of Blue Waters -- Battle between Lithuania and the Golden Horde
Wikipedia - Battle of BM-aM-:M-!ch M-DM-^PM-aM-:M-1ng (1288) -- Vietnamese victory against Mongol invasion
Wikipedia - Battle of Bolchu -- Battle between the Kutluk and Turgesh Khaganates (Gokturks)
Wikipedia - Battle of Bolimow -- A battle in 1915 during the First World War
Wikipedia - Battle of Boqueron (1866) -- Part of the Paraguayan War
Wikipedia - Battle of Borny-Colombey -- A battle that took place during the Franco-Prussian War
Wikipedia - Battle of Borodino -- Fight near Moscow during Napoleonic Wars
Wikipedia - Battle of Boroughbridge -- 1322 battle between Edward II of England and rebellious nobles
Wikipedia - Battle of Bosra (2015) -- Rebel operation in the Syrian Civil War
Wikipedia - Battle of Bosra -- Battle between the Rashidun Caliphate and the Byzantine Empire
Wikipedia - Battle of Bosworth Field -- Last significant battle of the Wars of the Roses
Wikipedia - Battle of Bosworth
Wikipedia - Battle of Boulogne -- Battle for the port and town of Boulogne-sur-Mer during 1940
Wikipedia - Battle of Bound Brook -- Battle of the American Revolutionary War
Wikipedia - Battle of Bouvines -- A medieval battle which ended the 1202-1214 Anglo-French Wars
Wikipedia - Battle of Bovey Heath -- Battle of the First English Civil War
Wikipedia - Battle of Boyaca -- Decisive battle in Bolivar's campaign to liberate New Granada
Wikipedia - Battle of Brandywine -- 1777 battle of the American Revolutionary War
Wikipedia - Battle of Brasov -- Battle during the Long Turkish War
Wikipedia - Battle of Brasso (1916) -- World War I battle
Wikipedia - Battle of Bremule -- 1119 battle between Henry I of England and Louis VI the Fat of France
Wikipedia - Battle of Brentford (1016)
Wikipedia - Battle of Brentford (1642) -- A Battle that took in 1643 during the First English Civil War
Wikipedia - Battle of Brices Cross Roads -- Battle of the American Civil War
Wikipedia - Battle of Brienne -- 1814 battle between Napoleon and Prussian and Russian forces
Wikipedia - Battle of Brindisi (1156)
Wikipedia - Battle of Britain Day -- 15 September 1940
Wikipedia - Battle of Britain (film) -- 1969 film by Guy Hamilton
Wikipedia - Battle of Britain -- Waged between German and British air forces during WW2
Wikipedia - Battle of Broadway -- 1938 film by George Marshall
Wikipedia - Battle of Brody (1941) -- World War II tank battle between the Wehrmacht and the Red Army from 23 to 30 June 1941
Wikipedia - Battle of Bron yr Erw -- battle fought in LlM-EM-7n, Wales in 1075
Wikipedia - Battle of Broodseinde -- Battle in Belgium in 1917 during World War I
Wikipedia - Battle of Brownstown -- Skirmish in the War of 1812
Wikipedia - Battle of Brunanburh (poem)
Wikipedia - Battle of Brunanburh -- Important victory for King Athelstan of England
Wikipedia - Battle of Bucharest -- 1916 battle in Bucharest, Romania
Wikipedia - Battle of Buir Lake -- 1388 battle between Ming and Northern Yuan
Wikipedia - Battle of Buna-Gona -- World War II battle in the Pacific Theatre
Wikipedia - Battle of Bunker Hill (1952) -- Battle of the Korean War
Wikipedia - Battle of Bunker Hill -- Battle of the American Revolutionary War
Wikipedia - Battle of Burnt Corn -- Battle of the Creek War
Wikipedia - Battle of Butte-aux-Cailles -- 1871 battle during the Paris Commune
Wikipedia - Battle of Buttington -- 893 battle
Wikipedia - Battle of Buxar
Wikipedia - Battle of Byzantium -- Battle during Second War of the Diadochi
Wikipedia - Battle of Cabezon -- 1808 battle of the Pininsular War in Spain
Wikipedia - Battle of Cable Street -- 1936 violent confrontation in the East End of London, England
Wikipedia - Battle of Cadzand -- One of the first battles of the Hundred Years' War
Wikipedia - Battle of Caen (1346) -- Battle during the Hundred Years' War
Wikipedia - Battle of Caishi -- Battle during the Jin-Song wars
Wikipedia - Battle of Calais -- Battle of the Hundred Years' War
Wikipedia - Battle of Caldiero (1805) -- Battle during War of the Third Coalition
Wikipedia - Battle of Calebee Creek -- Battle fought during the Creek War
Wikipedia - Battle of Calliano
Wikipedia - Battle of Camaron -- last-stand battle during the second French intervention in Mexico
Wikipedia - Battle of Cameron Dam -- Logging dispute in Wisconsin, U.S.
Wikipedia - Battle of Camlann
Wikipedia - Battle of Campaldino
Wikipedia - Battle of Camp Davies -- American Civil War on November 22, 1863
Wikipedia - Battle of Camperdown -- Major naval action of theM-BM- French Revolutionary Wars
Wikipedia - Battle of Camp Hill -- Battle in the first English Civil War
Wikipedia - Battle of Cane Hill -- 1862 battle of the American Civil War
Wikipedia - Battle of Cannae (1018)
Wikipedia - Battle of Cannae -- Major battle of the Second Punic War
Wikipedia - Battle of Cape Celidonia -- Naval battle between the Ottoman Empire and the Habsburgs
Wikipedia - Battle of Cape Ecnomus -- Naval battle of the First Punic War; one of the largest naval battles ever
Wikipedia - Battle of Cape Esperance -- Battle in the Pacific theatre of World War II
Wikipedia - Battle of Cape Gloucester -- WWII battle in the Pacific Theater
Wikipedia - Battle of Cape Machichaco -- Naval battle of the Spanish Civil War
Wikipedia - Battle of Cape Orlando -- Battle that took place on 4 July 1299 at St Marco di Val Demone, north-western Sicily, Italy
Wikipedia - Battle of Cape Spartivento -- Naval battle during the Battle of the Mediterranean
Wikipedia - Battle of Cape St. Vincent (1641) -- Military battle
Wikipedia - Battle of Cape St. Vincent (1780) -- 1780 naval battle between Great Britain and Spain
Wikipedia - Battle of Carchemish -- Ancient battle in the region of Syria
Wikipedia - Battle of Carei -- 1944 WWII battle in Romania
Wikipedia - Battle of Carmen de Patagones -- A battle in Cisplatine War
Wikipedia - Battle of Carrhae -- Parthians annihilate Roman army 53 BC
Wikipedia - Battle of Cartagena de Indias -- Battle during the War of Jenkins' Ear
Wikipedia - Battle of Cassano (1799)
Wikipedia - Battle of Cassel (1677) -- Battle (1677) during the Franco-Dutch War in which a French army defeated a combined Dutch-Spanish force
Wikipedia - Battle of Cassinga -- Controversial South African airborne attack on a SWAPO military base
Wikipedia - Battle of Castiglione
Wikipedia - Battle of Castillon -- Battle that ended the Hundred Years' War
Wikipedia - Battle of Castione -- 1449 battle of the Milanese War of Succession
Wikipedia - Battle of Cathair Cuan
Wikipedia - Battle of Ceber -- Minor World War II battle, part of Operation Tempest
Wikipedia - Battle of Cempoala -- Event during the Conquest of Mexico
Wikipedia - Battle of Cenei -- Battle during the Great Turkish War
Wikipedia - Battle of Cepeda (1859)
Wikipedia - Battle of Cephalonia -- Medieval naval battle between the Eastern Roman Empire and the Aghlabids; Roman victory
Wikipedia - Battle of Ceresole -- 1544 battle in Piedmont, Italy
Wikipedia - Battle of Cerro Gordo -- Battle of the Mexican-American War
Wikipedia - Battle of Cer -- Battle fought between Austria-Hungary and Serbia in August 1914
Wikipedia - Battle of Chaeronea (338 BC) -- Battle in 338 BCE at which Philip II of Macedon decisively defeats the Greek city-states
Wikipedia - Battle of Chaffin's Farm -- Battle of the American Civil War
Wikipedia - Battle of Chaldiran
Wikipedia - Battle of Chalgrove Field -- First English Civil War, 1643
Wikipedia - Battle of Chalons
Wikipedia - Battle of Chamb -- Battle of the Indo-Pakistani War of 1971
Wikipedia - Battle of Chamdo -- Military campaign by China to retake region in Tibet
Wikipedia - Battle of Champion Hill -- Battle in the American Civil War
Wikipedia - Battle of Champtoceaux -- First battle of the War of the Breton Succession
Wikipedia - Battle of Chancellorsville -- Major battle of the American Civil War
Wikipedia - Battle of Changanassery -- Battle in 1749 between Thekkumkur and Travancore, India
Wikipedia - Battle of Changde -- Battle during the Second Sino-Japanese War
Wikipedia - Battle of Changping -- Battle where the Qin state decisively defeats the Zhao state
Wikipedia - Battle of Chantilly -- Battle of the American Civil War
Wikipedia - Battle of Chapakchur -- Decisive battle between Kara Koyunlu and Aq Qoyunlu Turkomans
Wikipedia - Battle of Charleroi -- A battle during the First World War
Wikipedia - Battle of Chausa -- a military engagement between Humayun and Sher Shah Suri
Wikipedia - Battle of Chavez Ravine -- Removal people before Dodger Stadium was constructed
Wikipedia - Battle of Chemnitz -- Battle during the Thirty Years' War
Wikipedia - Battle of Cheriton -- A Battle that took place in 1644 during the First English Civil War
Wikipedia - Battle of Chesma -- 1770 naval battle of the Russo-Turkish war
Wikipedia - Battle of Chickamauga -- American Civil War battle
Wikipedia - Battle of Chinagodrar
Wikipedia - Battle of Chinsurah
Wikipedia - Battle of Chios (1319) -- Naval battle
Wikipedia - Battle of Chios (201 BC) -- 201 BC battle of the Cretan War
Wikipedia - Battle of Chippawa -- War of 1812 battle
Wikipedia - Battle of Chippenham -- 878 battle between Vikings and Wessex
Wikipedia - Battle of Chiset -- A battle during the Hundred Years' War
Wikipedia - Battle of ChM-CM-"teau-Thierry (1918) -- 1918 World War I battle
Wikipedia - Battle of Christmas Island -- 1942 battle in the Pacific during WWII
Wikipedia - Battle of Chrysas -- 4th-century BC battle in Sicily
Wikipedia - Battle of Chrysopolis
Wikipedia - Battle of Chudnov -- 1660 battle during Russo-Polish War
Wikipedia - Battle of Chunuk Bair
Wikipedia - Battle of Chupas -- Battle that took place during the Spanish conquest of Peru
Wikipedia - Battle of Churubusco -- Battle of the Mexican-American War
Wikipedia - Battle of Cibalae
Wikipedia - Battle of Ciudad Juarez (1913) -- Battle of the Mexican Revolution
Wikipedia - Battle of Civitate
Wikipedia - Battle of Cl Dreimhne
Wikipedia - Battle of Clitheroe -- 1138 battle between Scotland and England
Wikipedia - Battle of Clones (1643) -- Battle during the Irish Confederate Wars in 1643
Wikipedia - Battle of Clontarf
Wikipedia - Battle of CM-aM-;M--a ViM-aM-;M-^Gt -- Battle in Cura Viet naval war
Wikipedia - Battle of Coatit -- 1895 battle between Italy and Ethiopian proxies
Wikipedia - Battle of Cockpit Point -- Battle of the American Civil War
Wikipedia - Battle of Cold Harbor -- Major battle of the American Civil War
Wikipedia - Battle of Concepcion -- Texas Revolution battle fought on October 28, 1835
Wikipedia - Battle of Constantinople (1241) -- Naval battle
Wikipedia - Battle of Constantinople (922) -- Battle between Byzantine and Bulgarian happened in 922
Wikipedia - Battle of Cooch's Bridge -- 1777 battle of the American Revolutionary War
Wikipedia - Battle of Copenhagen (1801) -- Battle between British and Dano-Norwegian navies
Wikipedia - Battle of Coral-Balmoral -- 1968 battle during the Vietnam War
Wikipedia - Battle of Corbridge -- Part of the Norse invasions of England
Wikipedia - Battle of Corinth (146 BC) -- Battle between the Roman Republic and Corinth and its allies in 146 BC
Wikipedia - Battle of Coronel -- Naval battle of 1 November 1914 near Chile in World War I
Wikipedia - Battle of Corregidor (1945) -- WWII battle in the Pacific Theater
Wikipedia - Battle of Corycus -- Naval battle where Rome and Pergamon defeat the Seleucids
Wikipedia - Battle of Corydon -- Battle of the American Civil War
Wikipedia - Battle of Courbevoie -- 1871 battle during the Paris Commune
Wikipedia - Battle of Courtrai (1918) -- battle of the Hundred Days Offensive of World War I
Wikipedia - Battle of Cowpens -- 1781 battle during the American Revolutionary War
Wikipedia - Battle of Craig Cailloch -- Scottish clan battle in 1441 between Clans Cameron and Mackintosh
Wikipedia - Battle of Craonne -- 1814 battle between French forces and Russian and Prussian forces
Wikipedia - Battle of Cravant -- Battle during the Hundred Years' War
Wikipedia - Battle of Creadran Cille
Wikipedia - Battle of Crecy -- English victory during the Hundred Years' War
Wikipedia - Battle of Crete -- German invasion vs Allies, WWII, 1941
Wikipedia - Battle of Cretopolis -- Battle during the Wars of the Diadochi
Wikipedia - Battle of Cross Keys -- Battle of the American Civil War
Wikipedia - Battle of Crysler's Farm -- War of 1812 battle
Wikipedia - Battle of Ctesiphon (1915) -- A battle in 1915 during the First World War
Wikipedia - Battle of Culloden -- Final confrontation of the Jacobite rising of 1745
Wikipedia - Battle of Curalaba
Wikipedia - Battle of Curupayty -- Battle of the Paraguayan War
Wikipedia - Battle of Cynossema -- A naval battle that took place during the Second Peloponnesian War
Wikipedia - Battle of Cynwit
Wikipedia - Battle of Daecheong -- Skirmish between the South Korean and North Korean navies
Wikipedia - Battle of Dafei River
Wikipedia - Battle of Dakar -- WWII battle in Senegal
Wikipedia - Battle of Dak To -- Series of major engagements of the Vietnam War
Wikipedia - Battle of Dalnaspidal -- A Battle that took during the Glencairn Rising
Wikipedia - Battle of Damascus (1941) -- Second World War battle in Syria during 1941
Wikipedia - Battle of Damghan (1063) -- Battle fought during the Seljuk civil war in 1063
Wikipedia - Battle of Damghan (1447) -- Battle of the TImurid Civil Wars
Wikipedia - Battle of Damme -- A Medieval naval battle during the 1202-1214 Anglo-French War
Wikipedia - Battle of Dan-no-ura -- Sea battle of the Genpei War
Wikipedia - Battle of Dartsedo
Wikipedia - Battle of Dazhongji -- 1945 battle during the Chinese Civil War
Wikipedia - Battle of Debre Tabor -- Ethiopian battle in 1842
Wikipedia - Battle of Delebio -- 1432 battle between Milan and Venice
Wikipedia - Battle of Delville Wood -- Series of engagements in the 1916 Battle of the Somme in the First World War
Wikipedia - Battle of Demetritzes
Wikipedia - Battle of Derby
Wikipedia - Battle of Dettingen -- 1743 battle during War of Austrian Succession
Wikipedia - Battle of Dhale -- Battle of the Yemeni Civil War
Wikipedia - Battle of Diamond Rock -- Naval battle of the Napoleonic Wars
Wikipedia - Battle of Didgori -- 1121 battle where the Kingdom of Georgia decisively defeated the Great Seljuq Empire
Wikipedia - Battle of Dien Bien Phu -- Decisive Viet Minh victory over the French near the end of the First Indochina War
Wikipedia - Battle of Dimbos -- Battle between the Ottoman Beylik and the Byzantine Empire
Wikipedia - Battle of Dimdim -- battle between the Safavid Empire and the Sunni Kurds of the Ottoman Empire (1609-1610)
Wikipedia - Battle of Diu -- a battle between Muslims and the Portuguese over Indian trade
Wikipedia - Battle of Djahy -- Egyptians vs. Sea Peoples, c. 1178 BC
Wikipedia - Battle of Dobro Pole -- Battle in World War I
Wikipedia - Battle of Dogger Bank (1915) -- Naval battle fought in the North Sea on 24 January 1915
Wikipedia - Battle of Dol -- succession of battles in the war in the Vendee
Wikipedia - Battle of Domstadtl -- 1758 battle between the Habsburg Monarchy and the Kingdom of Prussia
Wikipedia - Battle of Dormans -- Battle in the 5th War of Religion
Wikipedia - Battle of Doro Passage -- 1827 naval battle between the U.S. Navy and Greek pirates
Wikipedia - Battle of Dorylaeum (1097) -- Early battle during the First Crusade
Wikipedia - Battle of Dragoslavele -- World War I battle
Wikipedia - Battle of Drepana -- Naval battle of the First Punic War, 249 BC
Wikipedia - Battle of Dresden -- Part of the War of the Sixth Coalition
Wikipedia - Battle of Driniumor River -- World War II battle in New Guinea
Wikipedia - Battle of Drobak Sound -- Battle of World War II in the Norwegian Campaign
Wikipedia - Battle of Droop Mountain -- Battle in the American Civil War
Wikipedia - Battle of Dry Wood Creek -- American Civil War battle fought in Sep 1861 in Missouri
Wikipedia - Battle of Dublin -- A week of street battles in Dublin in 1922, beginning the Irish Civil War
Wikipedia - Battle of Dubravnica
Wikipedia - Battle of Dug Springs -- US Civil War battle
Wikipedia - Battle of Dumlupinar -- 1922 battle during the Greco-Turkish War
Wikipedia - Battle of Dunaverty -- A Battle that took place during the Wars of Three Kingdoms
Wikipedia - Battle of Dunkirk -- 1940 battle between the Allies and Germany in France
Wikipedia - Battle of Dun Nechtain
Wikipedia - Battle of Dupplin Moor -- Battle of the Second War of Scottish Independence
Wikipedia - Battle of Durenstein order of battle -- Order of battle
Wikipedia - Battle of Durenstein -- an engagement in the Napoleonic Wars during the War of the Third Coalition
Wikipedia - Battle of Dyrrhachium (1081) -- 1081 battle in present-day Albania
Wikipedia - Battle of Dysert O'Dea
Wikipedia - Battle of Ebenezer Church -- 1865 battle of the American Civil War
Wikipedia - Battle of Edessa -- 260 battle at which Shapur I of Persia defeats and captures the entire Roman army, including Augustus Valerian
Wikipedia - Battle of Edgcote -- 1469 battle in the English Wars of the Roses
Wikipedia - Battle of Edgehill -- 1642 battle during the English Civil War
Wikipedia - Battle of Edington
Wikipedia - Battle of Edson's Ridge -- WW2 battle in the Solomon Islands
Wikipedia - Battle of El Alamein
Wikipedia - Battle of Elandsfontein -- Military action during the first Anglo-Boer War
Wikipedia - Battle of Elands River (1900) -- Battle of the Second Boer War
Wikipedia - Battle of El Herri -- A battle against French protectorate of Morocco; Zaians defeat Fourth French Republic in 1914
Wikipedia - Battle of Ellendun
Wikipedia - Battle of Elsenborn Ridge -- Part of the Battle of the Bulge of WWII
Wikipedia - Battle of Embo -- 13th century Scottish battle
Wikipedia - Battle of Emmendingen
Wikipedia - Battle of Englefield
Wikipedia - Battle of Enogai -- Battle of the New Georgia campaign during World War II
Wikipedia - Battle of Entzheim -- Battle on 4 October 1674 near Entzheim during the Franco-Dutch War
Wikipedia - Battle of Erastfer -- Battle
Wikipedia - Battle of Estero Bellaco -- Part of the Paraguayan War
Wikipedia - Battle of Estero Rojas -- Part of the Paraguayan War
Wikipedia - Battle of Evesham
Wikipedia - Battle of Fadil -- Part of the Franco-Turkish War
Wikipedia - Battle of Fajardo -- Battle of the Spanish-American War
Wikipedia - Battle of Fakhkh -- Battle in June 786 between the Abbasids and al-Husayn ibn Ali
Wikipedia - Battle of Fallen Timbers -- Battle of the Northwest Indian War fought in 1794
Wikipedia - Battle of Fallujah (2016)
Wikipedia - Battle of Famars
Wikipedia - Battle of Fardykambos -- 1943 World War II battle in Italian-occupied Greece
Wikipedia - Battle of Farhadgerd -- Battle of the TImurid Civil Wars
Wikipedia - Battle of Fariskur
Wikipedia - Battle of Fatehpur (1519)
Wikipedia - Battle off Cape Gata -- Naval battle
Wikipedia - Battle off Endau -- Battle of the Malayan Campaign in World War II
Wikipedia - Battle of Ferrybridge -- 1461 battle in the English Wars of the Roses
Wikipedia - Battle off Horaniu -- Minor naval battle of the Pacific campaign of World War II
Wikipedia - Battle of Five Forks -- 1865 battle during the American Civil War
Wikipedia - Battle of Flarchheim -- Middle ages battle in 1080 (in modern Germany)
Wikipedia - Battle of Fleurus (1690) -- Battle in the Nine Years' War between France and the Grand Alliance (1690)
Wikipedia - Battle of Fleurus (1794)
Wikipedia - Battle of Flodden
Wikipedia - Battle of Fontenoy -- 1745 battle during the War of the Austrian Succession
Wikipedia - Battle of Formigny -- A battle during the Hundred Years' War
Wikipedia - Battle of Fort d'Issy -- 1871 battle during the Paris Commune
Wikipedia - Battle of Fort Donelson -- Battle of the American Civil War
Wikipedia - Battle of Fort George -- War of 1812 battle
Wikipedia - Battle of Fort Henry -- Battle of the American Civil War
Wikipedia - Battle of Fort Ligonier -- Battle of the French and Indian War
Wikipedia - Battle of Fort Myers -- American Civil War battle in Florida
Wikipedia - Battle of Fort Necessity -- Early battle in the French and Indian War
Wikipedia - Battle of Fort Pillow -- Battle and massacre of the American Civil War
Wikipedia - Battle of Forts Jackson and St. Philip -- Naval battle of the American Civil War
Wikipedia - Battle of Fort Sumter -- 1861 American Civil War battle
Wikipedia - Battle of Forum Julii -- Battle between the forces of rival Roman emperors Otho and Vitellius (69 AD)
Wikipedia - Battle of Fotevik
Wikipedia - Battle of Fowltown
Wikipedia - Battle of France -- Successful German invasion of France in 1940
Wikipedia - Battle of Franklin (1864) -- Battle of the American Civil War
Wikipedia - Battle of Frauenfeld -- War of the second coalition encounter
Wikipedia - Battle of Fredericksburg -- Major battle (1862) of the American Civil War
Wikipedia - Battle of Frenchtown -- Battle in the War of 1812
Wikipedia - Battle off Samar -- American ships make a last stand against many more Japanese ships; part of the Battle of Leyte Gulf
Wikipedia - Battle off the coast of Abkhazia -- Naval engagement during the 2008 South Ossetia War
Wikipedia - Battle of Fulford
Wikipedia - Battle of Fulhope Law -- 14th century battle
Wikipedia - Battle of Furth -- Battle during the Period of Swedish Intervention in the Thirty Years War
Wikipedia - Battle of Gabon -- WWII battle in colonial Gabon; Allied victory
Wikipedia - Battle of Gaines' Mill -- Major battle of the American Civil War
Wikipedia - Battle of Gainsborough -- 1643 battle of the First English Civil War
Wikipedia - Battle of Gaixia -- Battle that established the Han dynasty
Wikipedia - Battle of Galicia -- Battle in World War I's Eastern Front
Wikipedia - Battle of Gallipoli (1416) -- Battle between Venice and the Ottoman Sultanate; upset Venetian victory
Wikipedia - Battle of Galveston Harbor (1862) -- Naval battle of the American Civil War
Wikipedia - Battle of Ganale Doria -- a battle of the Second Italo-Abyssinian War
Wikipedia - Battle of Gangwana -- 18th-century battle on the Indian subcontinent, between Jodhpur/Marwar vs Jaipur
Wikipedia - Battle of Gayaza Hills -- a battle fought in February 1979 during the Uganda-Tanzania War
Wikipedia - Battle of Gela (405 BC) -- 5th-century BC battle in Sicily
Wikipedia - Battle of Gemas -- Battle of the Malayan Campaign in World War II
Wikipedia - Battle of Geok Tepe (1879) -- Battle between the Russian Empire and Turkmens
Wikipedia - Battle of Geok Tepe -- Battle between the Russian Empire and Turkmens (1881)
Wikipedia - Battle of Gerberoy -- Battle of the Hundred Years' War
Wikipedia - Battle of Gettysburg -- Battle of the American Civil War (1863)
Wikipedia - Battle of Ghazdewan -- Part of Timurid-Uzbek wars
Wikipedia - Battle of Ghedi -- 1453 between Venice and Milan
Wikipedia - Battle of Gibraltar (1607) -- Eighty Years' war naval battle
Wikipedia - Battle of Gibraltar (1621) -- Naval battle in the Eighty Years' War
Wikipedia - Battle of Glenmalure -- Part of the Second Desmond Rebellion
Wikipedia - Battle of Glenmama
Wikipedia - Battle of Glentaisie
Wikipedia - Battle of Glorieta Pass -- 1862 battle in the American Civil War
Wikipedia - Battle of Goliad -- Second skirmish of the Texas Revolution
Wikipedia - Battle of Gollheim -- 13th century battle fought over German kingship
Wikipedia - Battle of Gonzales -- First military engagement of the Texas Revolution
Wikipedia - Battle of Goodenough Island -- Pacific battle of World War II
Wikipedia - Battle of Goychay -- Battle in 1918 in the Caucasus that the Ottoman-Azeri force won decisively
Wikipedia - Battle of Grand Couronne -- 1914 battle between French and German armies in World War I
Wikipedia - Battle of Grand Port -- 1810 naval battle between the French Navy and the British Royal Navy
Wikipedia - Battle of Grandson -- Swiss victory in the Burgundian Wars, 2 March 1476
Wikipedia - Battle of Gravelotte -- A battle that took place during the Franco-Prussian War
Wikipedia - Battle of Greece -- Invasion of Allied Greece by Fascist Italy and Nazi Germany during World War II
Wikipedia - Battle of Greed -- 1937 film by Howard Higgin
Wikipedia - Battle of Grobnik Field -- 1242 Croat-Mongol battle
Wikipedia - Battle of Groix -- Large naval engagement which took placeM-BM- on 23 June 1795
Wikipedia - Battle of Groningen -- Second World War battle from April 14-18, 1945
Wikipedia - Battle of Grozny (1994-95) -- Siege
Wikipedia - Battle of Grunwald -- 1410 battle between the Teutonic Knights and Poland-Lithuania
Wikipedia - Battle of Guadalete -- Battle between the Visigothic Kingdom and the Umayyad Caliphate; decisive Umayyad victory leads to the fall of the Visigothic Kingdom and the Umayyad conquest of the peninsula
Wikipedia - Battle of Guantanamo Bay -- Battle during the Spanish-American War
Wikipedia - Battle of Guelta Zemmur (1989) -- Battle
Wikipedia - Battle of Guelta Zemmur (October 1981) -- Battle of the Western Sahara War
Wikipedia - Battle of Guilford Court House -- Battle of the American Revolutionary War
Wikipedia - Battle of Gully Hole Creek -- Battle during the War of Jenkins' Ear
Wikipedia - Battle of Guruslau -- Battle during Long Turkish War
Wikipedia - Battle of Hadhramaut -- Sixth century battle in Arabia
Wikipedia - Battle of Hadrut -- Battle in the 2020 Nagorno-Karabakh war
Wikipedia - Battle of Haifa (1918) -- A battle during the First World War
Wikipedia - Battle of Hakodate -- Battle during the Boshin War
Wikipedia - Battle of Halai
Wikipedia - Battle of Halani
Wikipedia - Battle of Halen -- Battle of the First World War
Wikipedia - Battle of Halidon Hill
Wikipedia - Battle of Halmyros -- 1311 battle in present-day Greece
Wikipedia - Battle of Halule -- Ancient battle
Wikipedia - Battle of Hamel -- Battle of World War I
Wikipedia - Battle of Hampton Roads -- 1862 naval battle in the American Civil War, the first between ironclads
Wikipedia - Battle of Hancock -- Battle of the American Civil War
Wikipedia - Battle of Harim -- Battle fought between Zengids and a combined army of Crusaders
Wikipedia - Battle of Harlaw -- Clan battle
Wikipedia - Battle of Harpers Ferry -- Battle of the American Civil War
Wikipedia - Battle of Hartmannswillerkopf -- A battle in 1915 during the First World War
Wikipedia - Battle of Hartsville -- Battle of the American Civil War
Wikipedia - Battle of Hastings reenactment -- Battle reenactment
Wikipedia - Battle of Hastings
Wikipedia - Battle of Hatcher's Run -- Battle of the American Civil War
Wikipedia - Battle of Hatfield Chase
Wikipedia - Battle of Hatfield
Wikipedia - Battle of Hattin -- Victory of Saladin against Crusader states, 1187
Wikipedia - Battle of Hazir -- Battle between the Byzantine and Rashidun armies in present-day Syria in 637
Wikipedia - Battle of Heartbreak Crossroads -- Engagement prior to the Battle of the Bulge
Wikipedia - Battle of Heartbreak Ridge -- 1951 engagement of the Korean War
Wikipedia - Battle of Heavenfield
Wikipedia - Battle of Helena -- Battle of the American Civil War
Wikipedia - Battle of Heligoland (1864) -- Battle of theM-BM- Second War of Schleswig
Wikipedia - Battle of Helm's Deep -- Decisive battle in Tolkien's "The Lord of the Rings"
Wikipedia - Battle of Helsingborg (1362) -- 1362 Danish victory
Wikipedia - Battle of Hel -- Battle in Poland during WWII
Wikipedia - Battle of Heptonstall -- A battle of the First English Civil War
Wikipedia - Battle of Heraclea -- battle in 280 BC between the Romans and Greeks commanded by Pyrrhus
Wikipedia - Battle of Heraklion -- World War II battle in Crete
Wikipedia - Battle of Hexham -- 1464 battle in the English Wars of the Roses
Wikipedia - Battle of Hightower -- Battle in the Cherokee-American wars
Wikipedia - Battle of Hill 170 -- Battle of World War II
Wikipedia - Battle of Hill 60 (Gallipoli) -- A battle in 1915 during the First World War
Wikipedia - Battle of Hill 60 (Western Front) -- battle of the Western Front during World War I
Wikipedia - Battle of Hilli -- Battle of the Bangladeshi Liberation War
Wikipedia - Battle of Himera (409 BC) -- 5th-century BC battle in Sicily
Wikipedia - Battle of Himera (480 BC) -- Battle of the Sicilian Wars
Wikipedia - Battle of Hingston Down
Wikipedia - Battle of Hlobane -- Battle of the Anglo-Zulu War
Wikipedia - Battle of Hochkirch -- Battle during the Third Silesian War
Wikipedia - Battle of Hochst -- Battle of the thirty years war
Wikipedia - Battle of Hogland -- A battle in 1788
Wikipedia - Battle of Hohenburg
Wikipedia - Battle of Hohenlinden
Wikipedia - Battle of Holkrans -- Part of the Anglo-Boer War
Wikipedia - Battle of Homburg
Wikipedia - Battle of Homildon Hill
Wikipedia - Battle of Hondschoote
Wikipedia - Battle of Hong Kong -- One of the first battles of the Pacific campaign of World War II
Wikipedia - Battle of Hoover's Gap -- Battle of the American Civil War
Wikipedia - Battle of Hormozdgan -- Battle between Arsacid and Sasanian dynasties in 224
Wikipedia - Battle of Horseshoe Bend (1814) -- Penultimate battle of the Creek War
Wikipedia - Battle of Horten Harbour -- An engagement that occurred during the April 1940 German invasion of Norway
Wikipedia - Battle of Huhnerwasser -- The first battle of the Austro-Prussian War
Wikipedia - Battle of Hulao -- 621 battle in China
Wikipedia - Battle of Hunayn
Wikipedia - Battle of Hundsfeld
Wikipedia - Battle of Hungry Hill -- Largest battle of the Rogue River Wars, in the US
Wikipedia - Battle of Hurtgen Forest -- Series of battles during World War II
Wikipedia - Battle of Hwacheon -- Battle of the Korean War
Wikipedia - Battle of Hyderabad
Wikipedia - Battle of Ibera -- Battle of the Second Punic War,&nbsp;fought in Spain
Wikipedia - Battle of Ichogil Bund -- Skirmish of the Indo-Pakistani war of 1965
Wikipedia - Battle of Idistaviso -- Battle between Roman legions and Germanic peoples in 16 AD
Wikipedia - Battle of Ilipa -- Scipio AfricanusM-bM-^@M-^Ys most brilliant victory in his military career during the Second Punic War
Wikipedia - Battle of Imphal -- Battle between Japanese and Allied forces
Wikipedia - Battle of Inchon -- Battle of the Korean War
Wikipedia - Battle of Inverkeithing -- A Battle during the Third English Civil War
Wikipedia - Battle of Inverlochy (1431) -- Battle in Highland, Scotland, UK
Wikipedia - Battle of Inverlochy (1645) -- A Battle that took place during the Wars of Three Kingdoms
Wikipedia - Battle of Issus (194) -- Septimius Severus defeats Pescennius Niger during the Year of the Four Emperors
Wikipedia - Battle of Issus -- Battle between Alexander the Great and the Achaemenids
Wikipedia - Battle of Isurava -- World War II battle
Wikipedia - Battle of Itapiru -- Part of the Paraguayan War
Wikipedia - Battle of Jackson Heights -- Battle of the Korean War
Wikipedia - Battle of Jackson, Mississippi -- Battle of the American Civil War
Wikipedia - Battle of Jaguari -- Naval confrontation in the Paraguayan War
Wikipedia - Battle of Jammu (1808) -- Battle of Jammu in 1808
Wikipedia - Battle of Jamrud -- 1837 battle of the Afghan-Sikh Wars
Wikipedia - Battle of Jargeau
Wikipedia - Battle of Jastkow -- A battle in 1915 during the First World War
Wikipedia - Battle of Java (1942) -- A battle in the Pacific theatre of World War II
Wikipedia - Battle of Jemappes
Wikipedia - Battle of Jena
Wikipedia - Battle of Jengland -- Battle between the Duchy of Brittany and West Francia; decsive Breton victory
Wikipedia - Battle of Jeokjinpo -- 1592 naval battle between Korea and Japan
Wikipedia - Battle of Jerez -- Battle in Spain of the Castilians against the Moors during the Reconquista
Wikipedia - Battle of Jerusalem -- Battle between the British Empire and the Ottoman Empire in 1917
Wikipedia - Battle of Jitra -- Battle of the Malayan Campaign in World War II
Wikipedia - Battle of Jonesborough -- Battle of the American Civil War
Wikipedia - Battle of Jordanow -- Battle during the Nazi invasion of Poland
Wikipedia - Battle of Jugla -- WW1 battle over Riga, Latvia
Wikipedia - Battle of Jutland -- 1916 naval battle during World War I
Wikipedia - Battle of Kachhi
Wikipedia - Battle of Kadesh -- Egyptians vs. Hittites ~1274 BC
Wikipedia - Battle of Kaiapit -- 1943 engagement in New Guinea
Wikipedia - Battle of Kaiserslautern
Wikipedia - Battle of Kalavrye -- 1078 battle in present-day Turkey
Wikipedia - Battle of Kalbajar -- Battle during the First Nagorno-Karabakh War
Wikipedia - Battle of Kambula -- Zulu army attack on the British camp at Kambula during the Anglo-Zulu War
Wikipedia - Battle of Kampar -- Battle of the Malayan Campaign in World War II
Wikipedia - Battle of Kanjaga -- Battle in Africa between Babatu and Ameria
Wikipedia - Battle of Kanli Gecit -- Part of the Franco-Turkish War
Wikipedia - Battle of Kapetron -- Battle of the Byzantine-Seljuq wars, 1048
Wikipedia - Battle of Kapyong -- Battle during the Korean War
Wikipedia - Battle of Kara Killisse (1915) -- A battle in 1915 during the First World War
Wikipedia - Battle of Karbala (1991) -- Battle in 1991 between Iraqi forces and rebels
Wikipedia - Battle of Karbala -- Battle in 680 between Yazid I and Husayn ibn Ali
Wikipedia - Battle of Karnal -- Decisive battle of the Afsharid invasion of India
Wikipedia - Battle of Kasserine Pass -- Battle of the Tunisia Campaign of World War II
Wikipedia - Battle of Kendari -- 1942 battle of the Pacific War (WWII)
Wikipedia - Battle of Kennesaw Mountain -- 1864 battle of the American Civil War
Wikipedia - Battle of Keren -- 1941 battle in Africa
Wikipedia - Battle of Khafji -- 1991 battle of the Gulf War
Wikipedia - Battle of Khalil
Wikipedia - Battle of Khalkhyn Temple -- Border skirmish between Mongolia and Japan
Wikipedia - Battle of Khaybar -- 628 battle between Muslims and Jews in Khaybar, northwestern Arabia
Wikipedia - Battle of Khorramshahr -- 1980 battle in the Iran-Iraq War
Wikipedia - Battle of Killiecrankie -- Battle of the First Jacobite Rising
Wikipedia - Battle of Kilsyth -- A Battle that took place during the Wars of the Three Kingdoms
Wikipedia - Battle of Kings Mountain -- Battle of the American Revolutionary War
Wikipedia - Battle of Kirkuk (1733) -- Last battle in Nader Shah's Mesopotamian campaign (1733)
Wikipedia - Battle of Kirkuk (2017) -- battle between Kurds and government forces in Iraq
Wikipedia - Battle of Kissingen -- Battle between Bavarian and Prussian troops in the Austrian-Prussian War
Wikipedia - Battle of Kitcheners' Wood -- Engagement in the Second Battle of Ypres
Wikipedia - Battle of Klis (1596) -- Battle during Long Turkish War
Wikipedia - Battle of Kliszow (painting) -- Painting by an unknown artist
Wikipedia - Battle of Klokotnitsa -- 13th-century battle in Bulgaria
Wikipedia - Battle of Klushino
Wikipedia - Battle of KM-EM-^Qhalom -- World War I battle
Wikipedia - Battle of Knockavoe
Wikipedia - Battle of Knockdoe
Wikipedia - Battle of Knocknaclashy -- Battle during Comwell's conquest of Ireland in 1651
Wikipedia - Battle of Kock (1920) -- 1920 battle that was part of the Battle of Warsaw
Wikipedia - Battle of Kohima -- 1944 battle around Kohima, Nagaland, India
Wikipedia - Battle of Komarow (1914) -- Eastern front battle of World War I
Wikipedia - Battle of KoniggrM-CM-$tz -- Decisive battle of the Austro-Prussian War
Wikipedia - Battle of Konotop -- 1659 battle during Russo-Polish War
Wikipedia - Battle of Koregaon -- Battle fought between British East India Company (Mostly Mahar soldiers) and the Peshwa faction of the Maratha Confederacy
Wikipedia - Battle of Koronco -- Battle during Rakoczi War of Independence
Wikipedia - Battle of Kosovo (1448) -- 1448 battle between Hungarian-led Crusaders and the Ottoman Empire
Wikipedia - Battle of Kosovo (film)
Wikipedia - Battle of Kosovo
Wikipedia - Battle of Kostiuchnowka -- Battle on the Eastern Front during World War I
Wikipedia - Battle of Kowang-san -- 1951 battle of the Korean War
Wikipedia - Battle of Krtsanisi
Wikipedia - Battle of Kula Gulf -- Naval battle of the Pacific Theater of World War II
Wikipedia - Battle of Kulikovo
Wikipedia - Battle of Kulm -- Battle in Bohemia during the War of the Sixth Coalition
Wikipedia - Battle of Kunersdorf -- 1759 battle of the Seven Years' War
Wikipedia - Battle of Kunyang -- Battle between Wang Mang and Liu Xiu in 23 AD
Wikipedia - Battle of Kurikara -- 1183 battle of the Genpei War
Wikipedia - Battle of Kursk -- World War II battle in the Soviet Union
Wikipedia - Battle of La Bassee -- A battle during the First World War
Wikipedia - Battle of La Brossiniere -- A battle during the Hundred Years' War
Wikipedia - Battle of Labuan -- 1945 engagement in Borneo
Wikipedia - Battle of Lacolle Mills (1814) -- Battle on 30 March 1814 during the War of 1812
Wikipedia - Battle of Lade -- Naval battle during the Ionian Revolt (494 BC)
Wikipedia - Battle of Ladysmith -- Early engagement of the Second Boer War
Wikipedia - Battle of Lagos -- A naval battle between France and Great Britain in 1759
Wikipedia - Battle of Laguna Sirena -- Part of the Paraguayan War
Wikipedia - Battle of Lagunillas -- Battle
Wikipedia - Battle of Lai -- A battle during the First World War
Wikipedia - Battle of Lake Borgne -- naval battle fought between Britain and the United States in the War of 1812
Wikipedia - Battle of Lake Erie -- 1813 battle during the War of 1812
Wikipedia - Battle of Lake George -- Battle in the Seven Years' War
Wikipedia - Battle of Lake Huleh (1157) -- Battle fought between Zengids and Kingdom of Jerusalem
Wikipedia - Battle of Lake Okeechobee -- Battle in Second Seminole War
Wikipedia - Battle of Lake Regillus -- A legendary Roman victory over the Latin League and as part of a wider Latin War (c. 496 BC)
Wikipedia - Battle of Lake Trasimene -- Major battle of the Second Punic War
Wikipedia - Battle of La Malmaison -- final French action of the 1917 campaign of the First World War
Wikipedia - Battle of La Motta (1513) -- Battle of Schio, in the Italian region of Veneto, Republic of Venice, on 7 October 1513
Wikipedia - Battle of Langemarck (1917) -- A battle during the First World War
Wikipedia - Battle of Langensalza (1075)
Wikipedia - Battle of Langport -- A Battle that took place during the First English Civil War
Wikipedia - Battle of Lansdowne -- 1643 English Civil War battle
Wikipedia - Battle of La Paz -- Battle between the U.S. and Mexico as part of the Pacific Coast Camapaign
Wikipedia - Battle of La Plata -- Military action during the Cuban revolution
Wikipedia - Battle of L'Aquila
Wikipedia - Battle of La Rochelle -- Medieval naval battle
Wikipedia - Battle of Las Navas de Tolosa -- Battle between Iberian Christian armies and an Almohad Muslim army (1212)
Wikipedia - Battle of Las Piedras (1811) -- Battle in the Uruguayan struggle for independence
Wikipedia - Battle of Latema Nek -- A battle during the First World War
Wikipedia - Battle of Lauffeld -- War of the Austrian Succession, 2 July 1747
Wikipedia - Battle of Le Cateau -- A battle during the First World War
Wikipedia - Battle of Lechfeld -- Otto I of Germany decisively defeat the Magyars led by Bulcsu
Wikipedia - Battle of Leego (2015) -- Attack by al-Shabaab on an African Union base in southwestern Somalia
Wikipedia - Battle of Legnano -- Middle ages battle; Lombard League decisively defeats the Holy Roman Empire
Wikipedia - Battle of Legnica
Wikipedia - Battle of Leipzig -- 1813 battle in the Napoleonic Wars
Wikipedia - Battle of Lena -- Medieval battle over the throne of Sweden
Wikipedia - Battle of Leobersdorf -- Battle during the Little War in Hungary
Wikipedia - Battle of Lepanto (1571)
Wikipedia - Battle of Lepanto -- 1571 naval battle of the Ottoman-Habsburg wars
Wikipedia - Battle of Leptis Parva -- Battle of 238 BC during the Mercenary War
Wikipedia - Battle of Le Transloy -- A battle during the First World War
Wikipedia - Battle of Leuthen -- 1757 battle of the Seven Years' War
Wikipedia - Battle of Leuwiliang -- Japanese victory over Allied forces, Java, 1942
Wikipedia - Battle of Lewes -- 1264 battle of the Second Barons' War
Wikipedia - Battle of Leyte Gulf -- Largest naval battle of World War II
Wikipedia - Battle of Liege -- opening engagement of the German invasion of Belgium during WWI
Wikipedia - Battle of Ligny -- The last victory of the military career of Napoleon Bonaparte
Wikipedia - Battle of Lihula
Wikipedia - Battle of LijevM-DM-^Me Field -- World War II battle in Yugoslavia
Wikipedia - Battle of Lincoln (1217)
Wikipedia - Battle of Lincoln (1878) -- five-day-long firefight between civilians in Lincoln, New Mexico
Wikipedia - Battle of Lioma -- A battle during the First World War
Wikipedia - Battle of Lipantitlan -- Battle along the Nueces River on November 4, 1835 between the Mexican Army and Texian insurgents
Wikipedia - Battle of Lipany -- Fought at Lipany, Vitice in 1434 during the Hussite Wars
Wikipedia - Battle of Lipitsa
Wikipedia - Battle of Lipnic
Wikipedia - Battle of Lircay -- Battle in the Chilean Civil War of 1829-30
Wikipedia - Battle of Lissa (1811) -- Naval action in the Adriatic Sea
Wikipedia - Battle of Little Blue River -- American Civil War battle
Wikipedia - Battle of Little Mountain -- Battle in the American Revolutionary War in the Kentucky frontier
Wikipedia - Battle of Little Muddy Creek -- Battle of the American Indian Wars
Wikipedia - Battle of Locus Castorum -- Battle between the forces of rival Roman emperors Otho and Vitellius (69 AD)
Wikipedia - Battle of Lonato
Wikipedia - Battle of Lone Pine -- Battle of the Gallipoli Campaign in WWI
Wikipedia - Battle of Long Sault -- 1660 battle during the Beaver Wars
Wikipedia - Battle of Long Tan -- Battle of the Vietnam War
Wikipedia - Battle of Longwoods -- War of 1812 battle
Wikipedia - Battle of Lorraine -- Battle of World War I
Wikipedia - Battle of Los Angeles -- Anti-air shelling during WWII in Los Angeles, CA, against apparently nothing
Wikipedia - Battle of Los Corrales
Wikipedia - Battle of Loudoun Hill -- 1307 battle fought by Robert the Bruce
Wikipedia - Battle of Lough Raska
Wikipedia - Battle of Lucas Bend -- 1862 battle of the American Civil War
Wikipedia - Battle of Lucheng -- Ancient Chinese battle
Wikipedia - Battle of Lucofao
Wikipedia - Battle of Luding Bridge
Wikipedia - Battle of Lugdunum -- Massive battle where Septimius Serverus defeats Clodius Albinus
Wikipedia - Battle of Lukigura -- A battle during the First World War
Wikipedia - Battle of LumM-CM-+ -- Part of the First Balkan War
Wikipedia - Battle of Lumphanan -- 1057 battle between Macbeth and Malcolm III of Scotland
Wikipedia - Battle of Lunalonge -- 1349 battle of the Hundred Years' War
Wikipedia - Battle of Lundy's Lane -- War of 1812 battle
Wikipedia - Battle of Lyncestis -- Engagement in the Peloponnesian Wars
Wikipedia - Battle of Lyuban -- Military operation
Wikipedia - Battle of M2-XFE -- Massive-scale virtual battle in the game Eve Online
Wikipedia - Battle of Machias -- First naval engagement of the American Revolutionary War
Wikipedia - Battle of Maclodio -- 1427 battle between Venice and Milan
Wikipedia - Battle of Macroom -- Battle during Cromwell's conquest of Ireland in 1650
Wikipedia - Battle of Magdhaba -- 1916 WWI battle on the Sinai peninsula
Wikipedia - Battle of Magenta -- Battle of the Second Italian War of Independence
Wikipedia - Battle of Magersfontein -- Battle of the Second Boer War
Wikipedia - Battle of Mag Femen -- Irish-Viking battle in 917
Wikipedia - Battle of Magnano
Wikipedia - Battle of Magnesia -- Battle where Rome and Pergamon defeat the Seleucids
Wikipedia - Battle of Maguelone -- Minor sea battle during Napoleonic Wars
Wikipedia - Battle of Maidstone -- A Battle that took place during the Second English Civil War
Wikipedia - Battle of Mainz
Wikipedia - Battle of Maldon
Wikipedia - Battle of Maleme -- World War II battle on Crete in 1941
Wikipedia - Battle of Malplaquet -- Battle in the War of the Spanish Succession
Wikipedia - Battle of Malvern Hill -- Battle in the American Civil War
Wikipedia - Battle of Mang Yang Pass -- Last battle of the First Indochina War
Wikipedia - Battle of Manila (1899) -- Battle during the Philippine-American War
Wikipedia - Battle of Manila Bay -- 1898 battle during the Spanish-American War
Wikipedia - Battle of Manzikert (1915) -- A battle in 1915 during the First World War
Wikipedia - Battle of Manzikert -- Battle between the Byzantine Empire and Seljuq Turks in 1071
Wikipedia - Battle of Maqongqo -- Battle between Zulu factions
Wikipedia - Battle of Marais des Cygnes -- Battle of the American Civil War
Wikipedia - Battle of Marasti -- First World War battle in Romania
Wikipedia - Battle of Marathon -- 490 BC battle in the Greco-Persian Wars
Wikipedia - Battle of Marawi
Wikipedia - Battle of Mardia
Wikipedia - Battle of Marengo -- 1800 battle between French and Austrian forces
Wikipedia - Battle of Margate -- A naval battle during the Hundred Years' War
Wikipedia - Battle of Marica
Wikipedia - Battle of Marignano -- Battle in 1515 primarily between Switzerland and France
Wikipedia - Battle of Marilao River -- 1899 battle between Philippine and American forces
Wikipedia - Battle of Marj Dabiq -- Battle during the 1516-17 war between the Ottoman Empire and the Mamluk Sultanate
Wikipedia - Battle of Markada
Wikipedia - Battle of Marmiton River -- Battle of the American Civil War
Wikipedia - Battle of Marshall's Elm -- 1642 skirmish in Somerset prior to the English Civil War
Wikipedia - Battle of Mars-la-Tour -- A battle that took place during the Franco-Prussian War
Wikipedia - Battle of Marton
Wikipedia - Battle of Martyropolis (588) -- Battle in the Byzantine-Sasanian War of 572-591
Wikipedia - Battle of Marv -- Battle between the Safavid Iran and the Shaybanids
Wikipedia - Battle of Masaka -- a battle fought in February 1979 during the Uganda-Tanzania War
Wikipedia - Battle of Masaya (1856) -- 1856 battle in Nicaragua
Wikipedia - Battle of Masaya (1912) -- 1912 battle in Nicaragua
Wikipedia - Battle of Maserfield
Wikipedia - Battle of Massawa (1990) -- Battle of the Eritrean War of Independence
Wikipedia - Battle of Mataquito -- 1557 battle during the Arauco War
Wikipedia - Battle of Matewan -- 1920 shootout in Matewan, West Virginia
Wikipedia - Battle of Mauchline Muir -- Battle during the Wars of the Three Kingdoms in 1648
Wikipedia - Battle of May Island -- British naval disaster in 1918
Wikipedia - Battle of Maymyo -- Final battle of the Third Qing Invasion of Burma
Wikipedia - Battle of McDowell -- Battle of the American Civil War
Wikipedia - Battle of M-CM-^Gildir -- A battle between the Ottoman Turks and Iran in the 16th century
Wikipedia - Battle of M-CM-^Vland -- Naval battle between an allied Danish-Dutch fleet and the Swedish navy in the Baltic Sea
Wikipedia - Battle of M-CM-^VrlygsstaM-CM-0ir -- Battle between Icelandic clans
Wikipedia - Battle of M-DM-^PM-aM-;M-^Sng M-DM-^Pang (1979) -- Initial phase of the Battle of LM-aM-:M-!ng SM-FM-!n during the Sino-Vietnamese War
Wikipedia - Battle of Medina -- Part of the Mexican War of Independence
Wikipedia - Battle of Meelick Island -- Battle during the Irish Confederate Wars in 1650
Wikipedia - Battle of Megiddo (15th century BC) -- Ancient battle between the Egyptian Empire and Canaanite rebels
Wikipedia - Battle of Megiddo (1918) -- Battle of the First World War which was fought in Ottoman Palestine
Wikipedia - Battle of Meiktila and Mandalay -- Engagements near the end of the Burma Campaign during WWII
Wikipedia - Battle of Mello -- A battle during the Hundred Years' War
Wikipedia - Battle of Mellrichstadt -- Middle ages battle in 1078 in Germany
Wikipedia - Battle of Meloria (1241)
Wikipedia - Battle of Meloria (1284) -- Naval battle between Pisa and Genoa; decisive Genoan victory
Wikipedia - Battle of M-EM-^AodM-EM-: (1914) -- A battle during the First World War
Wikipedia - Battle of Menotomy -- Early battle of the American Revolutionary War
Wikipedia - Battle of Meretun
Wikipedia - Battle of Messene -- 4th-century BC battle in Sicily
Wikipedia - Battle of Meudon -- 1871 battle during the Paris Commune
Wikipedia - Battle of Meung-sur-Loire -- A battle during the Hundred Years' War
Wikipedia - Battle of Miani
Wikipedia - Battle of Mice -- | American post-metal supergroup
Wikipedia - Battle of Midway -- World War II naval battle in the Pacific Theater
Wikipedia - Battle of Mikatagahara -- 1573 battle in Japan
Wikipedia - Battle of Mill Springs -- Battle of the American Civil War
Wikipedia - Battle of Milne Bay -- Battle of World War II
Wikipedia - Battle of Mindouos -- Part of the Iberian War
Wikipedia - Battle of Mine Creek -- Battle of the American Civil War
Wikipedia - Battle of Mine Run -- Battle during the American Civil War
Wikipedia - Battle of Min Mhr
Wikipedia - Battle of Miraslau -- Battle during the Long Turkish War
Wikipedia - Battle of Misiche
Wikipedia - Battle of Misrata (1912) -- Battle
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Wikipedia - Battle of Mobile Bay -- Naval battle of the American Civil War
Wikipedia - Battle of Modon (1403) -- Last major battle between the Venetians and the Genoese
Wikipedia - Battle of Mogadishu (1993) -- UN-Somali military incident, October 1993
Wikipedia - Battle of Mogadishu (November 2007) -- Part of the War and Insurgency in Somalia
Wikipedia - Battle of Mogyord
Wikipedia - Battle of Mokhisi -- 16th century battle in the Caucasus region
Wikipedia - Battle of Mollwitz -- 1741 battle during the First Silesian War
Wikipedia - Battle of MondovM-CM-, -- Battle during the French Revolutionary Wars
Wikipedia - Battle of Monmouth -- American Revolutionary War battle fought on June 28, 1778
Wikipedia - Battle of Mons Graupius -- Battle that was part of the Roman conquest of Britain
Wikipedia - Battle of Montaperti
Wikipedia - Battle of Monte Cassino
Wikipedia - Battle of Monte de las Cruces -- Battle of the early Mexican War of Independence
Wikipedia - Battle of Montenaken -- Battle of the First Liege War in 1465
Wikipedia - Battle of Montereau -- 1814 battle between the French and Austrians
Wikipedia - Battle of Montevideo (1823) -- Battle between the Brazilian Empire and Portugal; Brazilian victory
Wikipedia - Battle of Montgisard -- 1177 fight between the Kingdom of Jerusalem and the Ayyubids
Wikipedia - Battle of Montiel (1143) -- Battle of the Reconquista
Wikipedia - Battle of Montijo -- 1644 battle between Portugal and Spain
Wikipedia - Battle of Morar -- 1602 battle in Scotland
Wikipedia - Battle of Morat -- Swiss victory in the Burgundian Wars, 22 June 1476
Wikipedia - Battle of Morlaix -- A battle during the Hundred Years' War
Wikipedia - Battle of Mormant -- 1814 battle in Europe
Wikipedia - Battle of Morotai -- Extended WWII battle of the Pacific War
Wikipedia - Battle of Morristown -- Battle of the American Civil War
Wikipedia - Battle of Mortemer -- Battle in 1054 between England and France
Wikipedia - Battle of Mortimer's Cross -- 1461 battle in the English Wars of the Roses
Wikipedia - Battle of Moscow (film) -- 1985 film
Wikipedia - Battle of Moscow -- World War II campaign in Russia
Wikipedia - Battle of Mount Austen, the Galloping Horse, and the Sea Horse -- World War II battle on Guadalcanal
Wikipedia - Battle of Mount Falernus -- Battle during the Social War
Wikipedia - Battle of Mouquet Farm -- Engagement in the Battle of the Somme, 1916
Wikipedia - Battle of Muar -- Battle of the Malayan Campaign in World War II
Wikipedia - Battle of Muizenberg
Wikipedia - Battle of Mukalla (2015) -- Battle of the Yemeni Civil War
Wikipedia - Battle of Mukalla (2016) -- Battle of the Yemeni Civil War
Wikipedia - Battle of Mukden -- Large 1905 fight in Russo-Japanese war
Wikipedia - Battle of Mulhouse -- Battle of the Battle of the Frontiers
Wikipedia - Battle of MunchengrM-CM-$tz -- Battle of the Austro-Prussian War
Wikipedia - Battle of Munford -- 1865 battle in Munford, Alabama
Wikipedia - Battle of Muret
Wikipedia - Battle of Mursa Major -- Battle between Magnentius and Constantius II
Wikipedia - Battle of Musa Qala -- 2007 British-led military action in Helmand Province, southern Afghanistan
Wikipedia - Battle of Muster Green -- Battle of the First English Civil War
Wikipedia - Battle of Mutukula -- a battle fought in January 1979 during the Uganda-Tanzania War
Wikipedia - Battle of Muye -- Battle after which Zhou overthrows Shang
Wikipedia - Battle of Mycale -- Battle that decisively ended Xerxes's invasion of Greece
Wikipedia - Battle of Mynydd Carn -- historic Welsh military engagement
Wikipedia - Battle of Myonessus -- Naval battle where Rome and Rhodes defeat the Seleucids
Wikipedia - Battle of Myriokephalon -- 12th-century battle in Turkey
Wikipedia - Battle of Myton -- Battle in the First Scottish War of Independence
Wikipedia - Battle of Nablus (1918) -- Middle Eastern battle of WWI
Wikipedia - Battle of Nagysallo -- Battle during Hungarian Revolution of 1848
Wikipedia - Battle of Nahrawan -- Battle between Ali ibn Abi Talib and the Kharijites (658)
Wikipedia - Battle of Najera -- Battle of the Castilian Civil War
Wikipedia - Battle of Nalapani -- First battle of the Anglo-Nepalese War
Wikipedia - Battle of Namdaemun -- Insurgency by the Korean army against Japanese forces in Korea, in reaction to the disbandment of the Korean army following the Japan-Korea Treaty of 1907, at Namdaemun, Seoul on 1 August 1907
Wikipedia - Battle of Nam River -- A 1950 battle during the Korean War
Wikipedia - Battle of Nancy -- Decisive Burgundian defeat in the Burgundian Wars, 5 January 1477
Wikipedia - Battle of Nantwich -- A Battle that took place in 1644 during the First English Civil War
Wikipedia - Battle of Narva (1944) -- Battle of World War II
Wikipedia - Battle of Naseby -- A Battle that took place during the First English Civil War
Wikipedia - Battle of Nashville -- Major battle of the American Civil War
Wikipedia - Battle of Na SM-aM-:M-#n -- Battle of the First Indochina War
Wikipedia - Battle of Naulila -- Battle of the German campaign in Angola
Wikipedia - Battle of Navarino -- 1827 naval battle during the Greek War of Independence
Wikipedia - Battle of Naxos -- A sea battle that took place during the Boeotian War
Wikipedia - Battle of Neerwinden (1793) -- 1793 battle between the French and the First Coalition
Wikipedia - Battle of Negapatam (1782) -- Naval battle in 1782
Wikipedia - Battle of Negro Fort
Wikipedia - Battle of Neresheim
Wikipedia - Battle of Neretva (film) -- 1969 film directed by Veljko Bulajic
Wikipedia - Battle of Nesjar
Wikipedia - Battle of Neuve Chapelle -- 1915 battle in the First World War
Wikipedia - Battle of Neuwied (1797)
Wikipedia - Battle of Neva
Wikipedia - Battle of Neville's Cross -- A Medieval battle between England and Scotland
Wikipedia - Battle of New Orleans -- Battle of the War of 1812
Wikipedia - Battle of New Ross (1643) -- A Battle in 1643 during the Irish Confederate Wars
Wikipedia - Battle of Newry Road -- Gun battle between British Army helicopters and Provisional IRA's armed trucks in 1993
Wikipedia - Battle of NghM-DM-)a LM-aM-;M-^Y (1951) -- battle of the First Indochina War
Wikipedia - Battle of Nicopolis (48 BC) -- 48 BC battle between the Kingdom of Pontus and the Roman Republic
Wikipedia - Battle of Nicopolis ad Istrum -- 250 CE battle of the Roman-Gothic and Roman-Germanic wars
Wikipedia - Battle of Nicopolis -- 1396 battle during the Ottoman wars in Europe
Wikipedia - Battle of Nieuwpoort -- Pivotal battle of the 80 Years' War between the Dutch Republic and Spain, close to city of Nieuwpoort, now in Belgium
Wikipedia - Battle of Nikiou -- In Egypt in May of 646
Wikipedia - Battle of Nikopol -- 1877 battle of the Russo-Turkish War
Wikipedia - Battle of Nineveh (612 BCE) -- Battle at the capital of the Neo-Assyrian Empire
Wikipedia - Battle of Nirmohgarh (1702) -- Battle fought between Sikhs and the Mughal Empire in 1702
Wikipedia - Battle of Nishapur (1447) -- Battle of the Timurid Civil Wars
Wikipedia - Battle of Noemfoor -- World War II battle in Dutch New Guinea
Wikipedia - Battle of Nooitgedacht -- Second Boer War battle
Wikipedia - Battle of Norditi -- Historical battle
Wikipedia - Battle of Northampton (1460) -- Major battle of the Wars of the Roses
Wikipedia - Battle of North Anna -- Battle of the American Civil War
Wikipedia - Battle of North Borneo -- 1945 battle of World War II
Wikipedia - Battle of North Point -- Battle of the War of 1812
Wikipedia - Battle of North Walsham
Wikipedia - Battle of Noryang -- Last major battle of the Japanese invasions of Korea
Wikipedia - Battle of Novi (1799)
Wikipedia - Battle of NummijM-CM-$rvi -- Battle during the Finnish War
Wikipedia - Battle of Ocheesee -- Battle during Seminole Wars, Florida, US
Wikipedia - Battle of Okehazama
Wikipedia - Battle of Okinawa -- Major battle of the Pacific War
Wikipedia - Battle of Old Baldy -- Battle of the Korean War
Wikipedia - Battle of Old Byland -- Battle during the Wars of Scottish Independence (1322)
Wikipedia - Battle of Oldendorf -- Battle (1633) during the Thirty Years' War which resulted in a decisive victory for the Swedish army over the Holy Roman Empire army
Wikipedia - Battle of Oliwa -- Naval battle during the Polish-Swedish War
Wikipedia - Battle of Olney Bridge -- A skirmish that took place in 1643 during the First English Civil War
Wikipedia - Battle of Olpae -- A battle that took place during the Second Peloponnesian War
Wikipedia - Battle of Orewin Bridge -- 13th c. battle between the English and Welsh
Wikipedia - Battle of Oriskany -- 1777 battle of the American Revolutionary War
Wikipedia - Battle of Orkynia -- Battle during the Wars of the Diadochi
Wikipedia - Battle of Ortona -- World War II battle in Ortona, Italy in December 1943
Wikipedia - Battle of Osan -- First battle between North Korean and American forces during the Korean War
Wikipedia - Battle of Oslo (1161) -- Battle during the 12th c. Norwegian civil wars
Wikipedia - Battle of Ostia
Wikipedia - Battle of Ostrach
Wikipedia - Battle of Oswestry -- Battle of the First English Civil War
Wikipedia - Battle of Otavi -- A battle in 1915 during the First World War
Wikipedia - Battle of Otterburn -- Medieval battle between England and Scotland
Wikipedia - Battle of Ourique -- Battle
Wikipedia - Battle of Outpost Kelly -- Battle of the Korean War
Wikipedia - Battle of Paardeberg -- 1900 battle of the Second Boer War
Wikipedia - Battle of Pakoslaw -- A battle in 1915 during the First World War
Wikipedia - Battle of Pakozd -- Battle during Hungarian Revolution of 1848
Wikipedia - Battle of Palmar (1866) -- Part of the Paraguayan War
Wikipedia - Battle of Palmito Ranch -- Final battle of the American Civil War
Wikipedia - Battle of Palmyra (1941) -- Battle in Syria during the Syria-Lebanon campaign in World War II
Wikipedia - Battle of Palnadu -- 12th-century battle in Southern India
Wikipedia - Battle of Palo Hincado -- First major battle of the Spanish reconquest of Santo Domingo of the Spanish colonial Captaincy General of Santo Domingo
Wikipedia - Battle of Panormus -- Roman victory over Carthage during the 1st Punic War in 250 BC
Wikipedia - Battle of Paris (1814) -- Battle of the War of the Sixth Coalition
Wikipedia - Battle of Paso de Patria -- Part of the Paraguayan War
Wikipedia - Battle of Paso Ipohy -- Part of the Paraguayan War
Wikipedia - Battle of Paso Severino -- Battle of the Revolution of the Lances
Wikipedia - Battle of Passchendaele -- Military campaign of the First World War
Wikipedia - Battle of Patay -- Battle during the Hundred Years' War
Wikipedia - Battle of Pavan Khind -- Last stand of the Maratha rearguard against the Adil Shahi forces following the Siege of Panhala
Wikipedia - Battle of Pavia -- 1525 battle during the Italian War of 1521-1526
Wikipedia - Battle of Pavn
Wikipedia - Battle of Pea Ridge -- Battle of the American Civil War
Wikipedia - Battle of Pease River -- a raid against Comanche Indians by Texas Rangers and militia
Wikipedia - Battle of Pelekanon -- Battle between the Eastern Roman Empire and the Ottoman Beylik
Wikipedia - Battle of Pelusium (525 BC) -- Battle between the Achaemenid Empire and Egypt
Wikipedia - Battle of Pentemili beachhead -- Battle during the Turkish invasion of Cyprus in 1974
Wikipedia - Battle of Perecue -- Part of the Paraguayan War
Wikipedia - Battle of Perryville -- Major battle of the American Civil War
Wikipedia - Battle of Peyrestortes
Wikipedia - Battle of Pharsalus -- Decisive battle of Caesar's Civil War
Wikipedia - Battle of Philiphaugh -- Battle occurring during the Wars of Three Kingdoms
Wikipedia - Battle of Philippi (1861) -- Early battle of the American Civil War
Wikipedia - Battle of Philippi
Wikipedia - Battle of Picacho Pass -- Battle of the American Civil War
Wikipedia - Battle of Pichincha -- Battle of the Ecuadorian War of Independence
Wikipedia - Battle of Piercebridge -- Battle of the First English Civil War
Wikipedia - Battle of Pieskowa Skala -- Part of the January Uprising
Wikipedia - Battle of Pilar -- Part of the Paraguayan War
Wikipedia - Battle of Pinhoe
Wikipedia - Battle of Pinkie -- Anglo-Scottish battle
Wikipedia - Battle of Pirot -- Decisive battle in the Serbo-Bulgarian War
Wikipedia - Battle of Plassey -- Battle of the Seven Years' War
Wikipedia - Battle of Plataea -- Final land battle during the second Persian invasion of Greece
Wikipedia - Battle of Pleichfeld -- Middle ages battle in 1086 (in modern Germany)
Wikipedia - Battle of Pliska -- Battle between the First Bulgarian Empire and the Eastern Roman Empire; decisive Bulgarian victory
Wikipedia - Battle of Point Judith -- Naval battle during the Second World War
Wikipedia - Battle of Poison Spring -- Battle of the Trans-Mississippi Theater of the American Civil War
Wikipedia - Battle of Poitiers (732)
Wikipedia - Battle of Poitiers -- Battle in 1356 during the Hundred Years' War
Wikipedia - Battle of Pollentia -- 402 battle between Romans and Visigoths
Wikipedia - Battle of Pollilur (1781) -- 1781 Battle of the Second Anglo-Mysore War
Wikipedia - Battle of Pometia -- Roman forces defeat revolt by two Latin towns, Pometia and Cora (c.502 BC)
Wikipedia - Battle of Pontvallain -- Battle in the Hundred Years' War
Wikipedia - Battle of Pork Chop Hill -- Pair of Korean War battles
Wikipedia - Battle of Port Arthur
Wikipedia - Battle of Portland -- Naval battle of the First Anglo-Dutch War
Wikipedia - Battle of Port La Tour (1677) -- July 18, 1677 battle at Port La Tour, Acadia colony, North America
Wikipedia - Battle of Port Midi -- Battle of the Yemeni Civil War
Wikipedia - Battle of Porto Bello -- Battle during the War of Jenkins' Ear
Wikipedia - Battle of Posada
Wikipedia - Battle of Potrero Obella -- Part of the Paraguayan War
Wikipedia - Battle of Powick Bridge -- Battle of the First English Civil War
Wikipedia - Battle of Praga (1705) -- Battle in the Great Northern War
Wikipedia - Battle of Praga -- Battle
Wikipedia - Battle of Prairie Grove -- Battle of the American Civil War
Wikipedia - Battle of Predeal Pass -- World War I battle
Wikipedia - Battle of Pressburg
Wikipedia - Battle of Preston (1648) -- A Battle that took during the Second English Civil War
Wikipedia - Battle of Prestonpans -- Battle in Scotland during the Jacobite rising of 1745
Wikipedia - Battle of Prokhorovka -- Part of Battle of Kursk
Wikipedia - Battle of Protopachium -- Battle fought in 89 BC
Wikipedia - Battle of Prunaru -- 1916 battle in Romania
Wikipedia - Battle of Puchen -- Part of the Hungarian invasions of Europe
Wikipedia - Battle of Puebla -- Part of the French intervention in Mexico
Wikipedia - Battle of Puerto de PiM-CM-1ones -- Part of the War of Mexican Independence
Wikipedia - Battle of Pulo Aura -- Minor naval engagement of the Napoleonic Wars
Wikipedia - Battle of Pungdo -- 1894 naval battle between China and Japan
Wikipedia - Battle of Purutue Bank -- Battle of the Paraguayan War
Wikipedia - Battle of Pydna -- Battle of the Third Macedonian War, where the Romans cripple Macedon
Wikipedia - Battle of Qalamoun (2013-2014) -- Battle during the Syrian Civil War
Wikipedia - Battle of Qalamoun (2013)
Wikipedia - Battle of Qamdo
Wikipedia - Battle of Qarabagh -- Battle of the Timurid-Aq Qoyunlu wars
Wikipedia - Battle of Qatwan -- Battle between the Qara Khitai and the Seljuq Empire
Wikipedia - Battle of Quebec (1775) -- 1775 battle between Americans and British near Quebec City, Canada
Wikipedia - Battle of Quebec (ice hockey) -- Sports rivalry between Montreal Canadiens and Quebec Nordiques
Wikipedia - Battle of Queenston Heights -- War of 1812 battle
Wikipedia - Battle of Rabaul (1942) -- WWII battle in the Pacific Theater
Wikipedia - Battle of Radzymin (1809) -- Battle of the Polish-Austrian War
Wikipedia - Battle of Radzymin (1920) -- Battle during the Polish-Soviet War (1919-21)
Wikipedia - Battle of Rafa -- 1917 battle during the Sinai and Palestine Campaign of World War I
Wikipedia - Battle of Rakkestad -- 1814 battle in Norway
Wikipedia - Battle of Ramadi (2013-2014) -- Battle from late 2013 to early 2014 during the War in Iraq (2013-2017)
Wikipedia - Battle of Ramillies -- Battle of the War of the Spanish Succession
Wikipedia - Battle of Ramsour's Mill -- June 20, 1780 battle during the American Revolutionary War
Wikipedia - Battle of Randeniwela -- 1630 battle in the Sinhalese-Portuguese War
Wikipedia - Battle of Raqqa (2017)
Wikipedia - Battle of Ras al-Ayn (2019) -- Battle in the Syrian civil war
Wikipedia - Battle of Ras al-Ayn
Wikipedia - Battle of Rasil
Wikipedia - Battle of Ratan -- Battle of Finnish War with Russia
Wikipedia - Battle of Raymond -- Battle of the American Civil War
Wikipedia - Battle of Reading (871)
Wikipedia - Battle of Red Cliffs -- Sun Quan and Liu Bei decisively defeat Cao Cao in 208
Wikipedia - Battle of Remagen -- World War II US Army crossing the Rhine.
Wikipedia - Battle of Rennell Island -- 1943 battle in the Pacific during World War II
Wikipedia - Battle of Resaca -- Battle of the American Civil War
Wikipedia - Battle of Rethymno -- World War II battle on Crete in 1941
Wikipedia - Battle of Rhode Island -- Battle of the American Revolutionary War
Wikipedia - Battle of Rhodes (1912) -- 1912 battle in the Italo-Turkish War
Wikipedia - Battle of Rhone Crossing -- Battle&nbsp;of the Second Punic War
Wikipedia - Battle of Rhunahaorine Moss -- A Battle that took place in 1643
Wikipedia - Battle of Riade
Wikipedia - Battle of Ridgeway -- Battle between the Fenian Brotherhood and the Province of Canada; Fenian victory
Wikipedia - Battle of Rimini (1944) -- Part of the September 1944 battle during the Italian Campaign in the Second World War
Wikipedia - Battle of Ringgold Gap -- Battle of the American Civil War
Wikipedia - Battle of Ringmere
Wikipedia - Battle of Rio Bueno (1654) -- 1654 Spanish defeat against indigenous peoples in Chile
Wikipedia - Battle of Rio Salado -- Battle occurring in Spain on 30 October 1340
Wikipedia - Battle of Ripple Field -- A Battle that took place in 1643 during the First English Civil War
Wikipedia - Battle of Rivoli
Wikipedia - Battle of Roanoke Island -- Battle of the American Civil War
Wikipedia - Battle of Roan's Tan Yard -- 1862 battle of the American Civil War
Wikipedia - Battle of Roatan -- 1782 battle in the American Revolutionary War
Wikipedia - Battle of Rochester -- Battle between Wessex and the Vikings
Wikipedia - Battle of Rocroi -- Battle of Rocroi (1643) resulted in victory for a French army against Spanish forces
Wikipedia - Battle of Roncevaux Pass
Wikipedia - Battle of Rorke's Drift -- Battle in the Anglo-Zulu War, specifically the defence of the mission station of Rorke's Drift
Wikipedia - Battle of Rossbach -- Battle on 5 November 1757 during the Third Silesian War
Wikipedia - Battle of Roundway Down -- A Battle that took place in 1643 during the First English Civil War
Wikipedia - Battle of Rovereto
Wikipedia - Battle of Rovine -- 1395 battle between the Ottomans and Wallacians
Wikipedia - Battle of Rowton Heath -- A Battle that took place during the First English Civil War
Wikipedia - Battle of Rueil -- 1871 battle during the Paris Commune
Wikipedia - Battle of Ruspina -- Battle between the Republican forces of the Optimates and forces loyal to Julius Caesar (46 BC)
Wikipedia - Battle of Sabzak -- A battle in north Afghanistan between Spanish and Italian troops and Taliban forces.
Wikipedia - Battle of Sadad
Wikipedia - Battle of Sa'dah -- Battle of the Yemeni Revolution
Wikipedia - Battle of Saddada Castle
Wikipedia - Battle of Sagrajas
Wikipedia - Battle of Saguntum -- Battle of Saguntum, 1811, Peninsular War
Wikipedia - Battle of Saint-Dizier -- Battle during the European War of the Sixth Coalition
Wikipedia - Battle of Sainte-Foy -- 1760 battle in Quebec during the Seven Years' War
Wikipedia - Battle of Saintes -- A battle during the Hundred Years' War
Wikipedia - Battle of Saint Gotthard (1664)
Wikipedia - Battle of Saint Gotthard (1705)
Wikipedia - Battle of Saint Mary's Church -- Part of the American Civil War
Wikipedia - Battle of Saint-Omer -- Major field battle of the Hundred Years' War
Wikipedia - Battle of Saipan order of battle -- WW II battle involving Japan and the United States
Wikipedia - Battle of Saipan
Wikipedia - Battle of Salamanca -- Battle during the Peninsular War
Wikipedia - Battle of Salamis -- Naval battle fought between an alliance of Greek city-states and the Persian Empire in 480 BC
Wikipedia - Battle of Salt River Canyon -- American military engagement
Wikipedia - Battle of Salt River -- Portugal v. indigenous group, 1510
Wikipedia - Battle of Samarra (1733) -- Part of the Ottoman-Persian war (1730-35)
Wikipedia - Battle of Samarra (2014) -- Battle in June 2014 during which ISIL seized control of Samarra, Iraq
Wikipedia - Battle of Sampur
Wikipedia - Battle of Samugarh
Wikipedia - Battle of Sanaa (2011) -- Battle of the Yemeni Revolution
Wikipedia - Battle of Sanaa (2014) -- Battle between the Houthis and the Hadi-led government
Wikipedia - Battle of Sandema -- Battle between Babatu and Builsa people
Wikipedia - Battle of Sandfontein -- Battle fought between the Union of South Africa and the German Empire
Wikipedia - Battle of San Domingo -- Naval battle of the Napoleonic Wars
Wikipedia - Battle of San Felipe del Obraje -- 1861 battle in Mexico
Wikipedia - Battle of Sangshak -- Battle of the 1944 Burma campaign during World War II
Wikipedia - Battle of San Jacinto -- Decisive battle of the Texas Revolution
Wikipedia - Battle of San Juan (1595) -- Spanish victory during the Anglo-Spanish War
Wikipedia - Battle of San Juan (1598) -- English force of 20 ships took San Juan from Spain for 65 days
Wikipedia - Battle of San Juan (1625) -- Fought on 29 September 1625 in Puerto Rico
Wikipedia - Battle of San Juan (1797) -- 1797 battle between the British and Spanish
Wikipedia - Battle of San Juan de Ulua (1568) -- Battle of the Anglo-Spanish War
Wikipedia - Battle of San Juan Hill -- Significant battle of the Spanish-American War
Wikipedia - Battle of San Marino -- WWII battle
Wikipedia - Battle of San Patricio -- 1836 battle in the Texas Revolution
Wikipedia - Battle of San Romano -- 1432 battle between Florence and Siena
Wikipedia - Battle of Santa Cruz de Tenerife (1657) -- 1657 naval battle between Spain and England
Wikipedia - Battle of Santa Lucia -- Battle in the First Italian War of Independence
Wikipedia - Battle of Sao Mamede -- 1128 battle establishing Portugal's independence
Wikipedia - Battle of Saragarhi -- 1897 last stand battle in the British Raj
Wikipedia - Battle of Sarakhs (1459) -- Battle of the Timurid Civil Wars
Wikipedia - Battle of Sarikamish -- Battle between Russia and the Ottoman Empire; was justification for Armenian Genocide
Wikipedia - Battle of Saseno -- Naval battle in the War of Saint Sabas
Wikipedia - Battle of Sauce (1870) -- Battle in the Uruguayan Civil War
Wikipedia - Battle of Savo Island -- Naval battle of the Pacific Campaign of World War II
Wikipedia - Battle of Schellenberg -- Battle fought on 2 July 1704 during the War of the Spanish Succession
Wikipedia - Battle of Scheveningen -- Final naval battle of the First Anglo-Dutch War
Wikipedia - Battle of Schliengen -- Battle between Jean Moreau and Archduke Charles, Duke of Teschen; Austrian victory
Wikipedia - Battle of Schoenfeld -- Battle of World War II
Wikipedia - Battle of Schooneveld -- Two naval battles of the Franco-Dutch War, fought off the Netherlands coast on 7 June and 14 June 1673
Wikipedia - Battle of Schwechat -- Battle during Hungarian Revolution of 1848
Wikipedia - Battle of Scotch Corner -- 1st century AD battle between the British Brigantes and the Romans
Wikipedia - Battle of Sedan -- 1870 battle during the Franco-Prussian War
Wikipedia - Battle of Sedgemoor -- Monmouth Rebellion battle, Somerset, UK, 1685
Wikipedia - Battle of Sekigahara
Wikipedia - Battle of Selby -- A battle that took place in 1644 during the First English Civil War
Wikipedia - Battle of Selinus -- 5th-century BC battle in Sicily
Wikipedia - Battle of Sempach -- Part of the expansion of the Swiss Confederation
Wikipedia - Battle of Seneffe -- Between a French army under the command of Louis II de Bourbon, Prince de Conde and the Dutch-Habsburg army under the Dutch Stadtholder William III of Orange
Wikipedia - Battle of Sentinum -- Decisive battle of the Third Samnite War
Wikipedia - Battle of Sepeia -- Battle between Spartan forces led by Cleomenes I and Argos (494 BC)
Wikipedia - Battle of Sept-M-CM-^Nles -- Naval battle during the Second World War
Wikipedia - Battle of Settepozzi -- 1263 battle off the island of Settepozzi
Wikipedia - Battle of Seven Pines -- Major battle of the American Civil War
Wikipedia - Battle of Sewell's Point -- Battle in the American Civil War
Wikipedia - Battle of Shanghai -- 1937 battle of the Second Sino-Japanese War
Wikipedia - Battle of Shanhai Pass -- 1644 battle in China
Wikipedia - Battle of Shiloh -- Battle (1862) of the American Civil War
Wikipedia - Battle of Shire -- Battle of the Second Italo-Abyssinian War
Wikipedia - Battle of Shiroyama -- battle in the Satsuma Rebellion
Wikipedia - Battle of Shrewsbury
Wikipedia - Battle of Shusha (1992) -- Battle in 1992, during the First Nagorno-Karabakh War
Wikipedia - Battle of Shusha (2020) -- Battle in the 2020 Nagorno-Karabakh war
Wikipedia - Battle of Signal Hill (Vietnam) -- Company size engagement of the Vietnam War
Wikipedia - Battle of Silva Arsia -- Battle in c.509 BC between the Roman Republic and Etruscan Tarquinii and Veii forces
Wikipedia - Battle of Simba Hills -- a battle fought in February 1979 during the Uganda-Tanzania War
Wikipedia - Battle of Singapore -- World War II battle; decisive Japanese victory
Wikipedia - Battle of Sio -- Breakout phase of the New Guinea Campaign of World War II
Wikipedia - Battle of Sirte (2015)
Wikipedia - Battle of Sirte (2016)
Wikipedia - Battle of Sirte (2020)
Wikipedia - Battle of Sisak -- Battle fought on 22 June 1593
Wikipedia - Battle of Sitka
Wikipedia - Battle of Slatina -- World War I battle
Wikipedia - Battle of Slim River -- Battle of the Malayan Campaign in World War II
Wikipedia - Battle of Sluys -- Naval battle during the Hundred Years' War
Wikipedia - Battle of SM-DM-^Ydziejowice -- Battle in the January Uprising in Russia in 1863
Wikipedia - Battle of Smolenice -- Battle during Rakoczi War of Independence
Wikipedia - Battle of Soissons (1918) -- World War I battle in July 1918
Wikipedia - Battle of Soissons (486) -- Battle between Syagrius's Soissons and the Salian Franks
Wikipedia - Battle of Solferino -- Final battle of the Second Italian War of Independence
Wikipedia - Battle of Solway Moss -- English victory over Scotland, 1542
Wikipedia - Battle of Soncino -- 1431 battle between Venice and Milan
Wikipedia - Battle of Sorenberg -- Swiss battle
Wikipedia - Battle of Sorovich -- First Balkan War 22-24 October 1912
Wikipedia - Battle of Sourton Down -- A battle of the first English civil war
Wikipedia - Battle of Southern Buh
Wikipedia - Battle of South Mountain -- Battle of the American Civil War
Wikipedia - Battle of South Street -- 1934 violent confrontation in Worthing, England
Wikipedia - Battle of Spartolos -- Peloponnesian War battle, 429 BC between Athens and the Chalcidian League and their allies
Wikipedia - Battle of Spion Kop -- Battle during the Second Boer War
Wikipedia - Battle of Spotsylvania Court House -- Major battle of the American Civil War
Wikipedia - Battle of Sprimont -- Battle during French Revolutionary Wars
Wikipedia - Battle of Stainmore
Wikipedia - Battle of Stalingrad -- Major battle of World War II
Wikipedia - Battle of Stamford (894)
Wikipedia - Battle of Stamford (918)
Wikipedia - Battle of Stamford Bridge
Wikipedia - Battle of Stanwix Station -- Westernmost skirmish of the American Civil War
Wikipedia - Battle of St Fagans -- A Battle that took place during the Second English Civil War
Wikipedia - Battle of Stiklestad -- 1030 battle in Trondelag, Norway
Wikipedia - Battle of Stilo
Wikipedia - Battle of St. James -- Battle during the Hundred Years' War
Wikipedia - Battle of St. Lucia -- 18th-century naval battle
Wikipedia - Battle of Stockach (1799)
Wikipedia - Battle of Stockton -- 1933 violent confrontation in Stockton-on-Tees, England
Wikipedia - Battle of Stones River -- Major battle of the American Civil War
Wikipedia - Battle of Stourbridge Heath -- A small battle that took place in 1644 during the First English Civil War
Wikipedia - Battle of Stow-on-the-Wold -- A Battle that took place during the First English Civil War
Wikipedia - Battle of St. Quentin (1557)
Wikipedia - Battle of St. Quentin (1914) -- A battle during the First World War
Wikipedia - Battle of Strasbourg -- Battle fought in AD 357
Wikipedia - Battle of Suceava (1595) -- 1595 battle in Romania
Wikipedia - Battle of Suez -- Battle fought in October, 1973
Wikipedia - Battle of Sulcoit
Wikipedia - Battle of Surabaya (1677) -- Battle during the Trunajaya rebellion
Wikipedia - Battle of Surabaya -- Battle between British and Indonesian forces during the Indonesian National Revolution
Wikipedia - Battle of Svolder -- Naval battle in September 999 or 1000 in the western Baltic Sea
Wikipedia - Battle of Tabqa (2017)
Wikipedia - Battle of Tadcaster -- Battle of the First English Civil War
Wikipedia - Battle of Taejon -- Battle of the Korean War
Wikipedia - Battle of Taenum -- Roman battle of the Social War
Wikipedia - Battle of Tagliacozzo
Wikipedia - Battle of Taillebourg -- Medieval battle between France and England
Wikipedia - Battle of Taiz (2011) -- Battle of the Yemeni Revolution
Wikipedia - Battle of Tal Afar (2017)
Wikipedia - Battle of Talas
Wikipedia - Battle of Talikota -- 1565 battle in India
Wikipedia - Battle of Talladega -- Battle fought during the Creek War
Wikipedia - Battle of Tampere -- Major battle of the Finnish Civil War
Wikipedia - Battle of Tanga -- 1914 battle of the German East African campaign at the African theatre of WW I
Wikipedia - Battle of Tannenberg (1914)
Wikipedia - Battle of Tannenberg -- Battle between Russian Empire and Germany during World War I
Wikipedia - Battle of Taranto -- Naval battle between the Regia Marina and the Royal Navy; part of the Battle of the Mediterranean
Wikipedia - Battle of Tarawa -- Battle in the Pacific Theater of World War II
Wikipedia - Battle of Tarnab (1448) -- Battle of the TImurid Civil Wars
Wikipedia - Battle of Tassafaronga -- naval battle between US Navy and Imperial Japanese Navy warships during the Guadalcanal campaign
Wikipedia - Battle of Tatayiba -- Part of the Paraguayan War
Wikipedia - Battle of Tauroento -- Sea battle in 49 BC
Wikipedia - Battle of Tecroghan -- Battle during Cromwell's conquest of Ireland in 1650
Wikipedia - Battle of Telamon -- Battle between the Roman Republic and a Celtic alliance
Wikipedia - Battle of Tell Abyad (2013)
Wikipedia - Battle of Tell El Kebir -- Battle between Egyptian army and British military (1882)
Wikipedia - Battle of Tempsford
Wikipedia - Battle of Tenedos (73 BC) -- Battle between the fleets of Rome and Pontus in the Third Mithridatic War
Wikipedia - Battle of Tenedos (86 BC) -- A naval battle between the forces of Mithridates VI of Pontus and the Roman Republic
Wikipedia - Battle of Tettenhall -- battle of the Viking invasion of England
Wikipedia - Battle of Teugen-Hausen -- 1809 battle in the Napoleonic wars between the French and the Austrians
Wikipedia - Battle of Tewkesbury -- 1471 battle in the English Wars of the Roses
Wikipedia - Battle of Texel -- Naval Battle off the island of Texel (1673) between Dutch and combined English and French fleets
Wikipedia - Battle of the Admin Box -- Battle on the Southern Front of the Burma Campaign during World War II
Wikipedia - Battle of the Aegates -- Naval battle between Carthage and Rome in 241 BC
Wikipedia - Battle of the Alamo -- Major battle of the Texas Revolution
Wikipedia - Battle of the Allia -- Battle fought c.M-bM-^@M-^I390 BC between the Gallic Senones and the Roman Republic.
Wikipedia - Battle of the Alta River
Wikipedia - Battle of the Alte Veste -- Battle of the thirty years' war, 1632
Wikipedia - Battle of the Ancre -- A battle during the First World War
Wikipedia - Battle of the Angrivarian Wall -- Battle between the Roman general Germanicus and an alliance of Germanic tribes commanded by Arminius in 16 AD
Wikipedia - Battle of the Arar -- A Battle that took place during the Gallic War
Wikipedia - Battle of the Atlantic -- Attempt by Germany during World War II to cut supply lines to Britain
Wikipedia - Battle of the Atom
Wikipedia - Battle of the Avre -- A battle during the First World War
Wikipedia - Battle of the Baggage -- Battle between the forces of the Umayyad Caliphate and the Turkic Turgesh tribes
Wikipedia - Battle of the Bagradas River (255 BC) -- Battle of the First Punic War
Wikipedia - Battle of the Bagradas River (c. 240 BC) -- Battle of 240 BC during the Mercenary War
Wikipedia - Battle of the Basque Roads -- 1809 naval battle between the British and the French
Wikipedia - Battle of the Bay of Biscay -- Naval battle during the Second World War
Wikipedia - Battle of the Baztan Valley -- 1794 battle during the French Revolutionary Wa
Wikipedia - Battle of the Beams
Wikipedia - Battle of the Berlin Outposts and Boulder City -- Battle of the Korean War
Wikipedia - Battle of the Bismarck Sea -- 1943 Allied attack on a Japanese convoy
Wikipedia - Battle of the Blarathon -- Battle in the Sasanian Civil War
Wikipedia - Battle of the Boyne -- Irish Williamite-Jacobite War battle
Wikipedia - Battle of the Brave -- 2004 film
Wikipedia - Battle of the Brides -- 2011 comedy film by Victor Vu
Wikipedia - Battle of the Bulge (1965 film) -- 1965 film by Ken Annakin
Wikipedia - Battle of the Bulge (1991 film) -- 1991 Canadian short film
Wikipedia - Battle of the Bulge -- German offensive through the Ardennes forest on the Western Front towards the end of World War II
Wikipedia - Battle of the Butterflies -- 1924 film
Wikipedia - Battle of the Camel
Wikipedia - Battle of the Caribbean -- 1941-1945 naval campaign between Allied and Axis forces in World War II
Wikipedia - Battle of the Catalaunian Plains -- Battle 451 AD in Gaul, between forces led by the Western Roman Empire and Attila the Hun
Wikipedia - Battle of the Caucasus -- Series of Axis and Soviet operations in the Caucasus area on the Eastern Front of WWII
Wikipedia - Battle of the Cedars -- 1776 skirmishes of the American Revolutionary War
Wikipedia - Battle of the Chesapeake -- Naval battle of the American Revolutionary War
Wikipedia - Battle of the Cilician Gates -- Roman victory over Parthian army in 39BC
Wikipedia - Battle of the Clouds -- Aborted battle of the American Revolutionary War
Wikipedia - Battle of the Col de Panissars -- 1285 battle of the Aragonese Crusade
Wikipedia - Battle of the Colline Gate (82 BC) -- Battle
Wikipedia - Battle of the Coral Sea (film) -- 1959 film
Wikipedia - Battle of the Coral Sea -- Major naval battle in the Pacific Theater of World War II
Wikipedia - Battle of the Cosmin Forest
Wikipedia - Battle of the Crater -- Military action of the American Civil War
Wikipedia - Battle of the Crna Bend (1917) -- A battle during the First World War
Wikipedia - Battle of the Dardanelles (1807) -- 1807 battle of Russo-Turkish War
Wikipedia - Battle of the Defile -- 731 CE battle in present-day Uzbekistan
Wikipedia - Battle of the Denmark Strait -- Naval battle during the Second World War
Wikipedia - Battle of the Dnieper -- WWII battle
Wikipedia - Battle of the Downs -- Took place on 21 October 1639
Wikipedia - Battle of the Dunes (1658) -- Battle in the Franco-Spanish War (1658)
Wikipedia - Battle of the Eastern Solomons -- World War II carrier battle in the Pacific Theater
Wikipedia - Battle of the Espero Convoy -- WWII battle between Italy and the Allies
Wikipedia - Battle of the Eurymedon (190 BC) -- Naval battle where Rhodes defeat the Seleucids
Wikipedia - Battle of the Eurymedon -- Battle between the Delian League and the Achaemenid Empire
Wikipedia - Battle of the Falkland Islands -- Naval battle of World War I
Wikipedia - Battle of the Frontiers -- Series of battles; part of the Western Front of World War I
Wikipedia - Battle of the Gates of Trajan -- A battle where First Bulgarian Empire defeats the Eastern Roman Empire
Wikipedia - Battle of the Gebora -- 1811 battle between Spain and France
Wikipedia - Battle of the Granicus -- Battle fought between Alexander the Great and the Achaemenids
Wikipedia - Battle of the Great Plains -- Battle between Rome and Carthagie late in the Second Punic War
Wikipedia - Battle of the Gulf of Riga -- World War I naval operation
Wikipedia - Battle of the Heligoland Bight (1939) -- First major aerial battle of the Second World War
Wikipedia - Battle of the Hellespont -- Ancient naval battle
Wikipedia - Battle of the Herrings -- A battle during the Hundred Years' War
Wikipedia - Battle of the Hills -- Battle of the First World War
Wikipedia - Battle of the Holme
Wikipedia - Battle of the Hydaspes -- battle fought by Alexander the Great in 326 BC in the Punjab
Wikipedia - Battle of the Ice
Wikipedia - Battle of the Imjin River -- Major confrontation during the Chinese Spring Offensive of the Korean War
Wikipedia - Battle of the Immortals -- 2010 video game
Wikipedia - Battle of Theiningen -- Battle of the War of the First Coalition
Wikipedia - Battle of the Iron Bridge -- Seventh century Muslim Byzantine battle
Wikipedia - Battle of the Jabara Valley -- Battle in the Yemeni Civil War
Wikipedia - Battle of the Kalka River -- Middle ages battle between the Mongol Empire and a Rus' coalition
Wikipedia - Battle of the Karbala Gap (2003) -- Part of the 2003 Invasion of Iraq
Wikipedia - Battle of the Kerch Peninsula -- 1941 battle in the Crimea
Wikipedia - Battle of the Lechfeld
Wikipedia - Battle of the Lines of Elvas -- Battle in the Portuguese Restoration War
Wikipedia - Battle of the Little Bighorn -- 1876 battle of the Great Sioux War
Wikipedia - Battle of the Lupia River -- Battle between the Romans and the Sicambri in the Ruhr Valley in 11 BC
Wikipedia - Battle of the Lys (1918) -- part of the 1918 German offensive in Flanders
Wikipedia - Battle of the Lys and the Escaut -- A battle during the First World War
Wikipedia - Battle of the Margus -- Battle during the Crisis of the Third Century
Wikipedia - Battle of the Marshes -- Military operation during the Iran-Iraq war
Wikipedia - Battle of the Masts -- 654 naval battle of the Arab-Byzantine wars
Wikipedia - Battle of the Medway -- Battle between British tribes and Roman invaders (43 AD)
Wikipedia - Battle of the Milvian Bridge
Wikipedia - Battle of the Mona Passage -- On 19 April 1782
Wikipedia - Battle of the Nek -- World War I battle of the Gallipoli campaign
Wikipedia - Battle of the Nevada Complex -- Battle of the Korean War
Wikipedia - Battle of the Nile -- Naval battle between Britain and France
Wikipedia - Battle of the Noris -- Battle of the Korean War
Wikipedia - Battle of the Ogaden -- Battle of the Second Italo-Abyssinian War
Wikipedia - Battle of the Olt Valley -- World War I battle
Wikipedia - Battle of the Plains of Abraham -- 1759 battle between British and French troops near Quebec City, Canada
Wikipedia - Battle of the Planets -- 1978-1980 American adaptation of a Japanese anime series
Wikipedia - Battle of the Punchbowl -- Battle in the Korean War
Wikipedia - Battle of the Ravine -- College rivalry between Henderson State University and Ouachita Baptist University
Wikipedia - Battle of the River Amnias -- Battle
Wikipedia - Battle of Thermopylae (191 BC) -- Battle where Rome defeat the Seleucids and the Aetolian League
Wikipedia - Battle of the Rosebud -- 1876 battle between the US and Native American tribes
Wikipedia - Battle of the Salween River
Wikipedia - Battle of the Samichon River -- Korean War battle
Wikipedia - Battle of the Santa Cruz Islands -- Fourth carrier battle of the Pacific campaign of World War II
Wikipedia - Battle of the Saw -- Military campaign of 238 BCE
Wikipedia - Battle of the Seelow Heights -- WWII German-Soviet military engagement
Wikipedia - Battle of the Sexes (1920 film) -- 1920 film
Wikipedia - Battle of the Sexes (1926 film) -- 1926 film
Wikipedia - Battle of the Sexes (2017 film) -- 2017 British-American sports comedy-drama film directed by Valerie Faris and Jonathan Dayton
Wikipedia - Battle of the sexes (game theory)
Wikipedia - Battle of the Sexes (tennis) -- Intergender tennis match
Wikipedia - Battle of the Silarius River -- Last battle of the Roman Servile War, 71 BC
Wikipedia - Battle of the Sit River -- Battle between the invading Mongol Empire and the defending Principality of Vladimir-Suzdal
Wikipedia - Battle of the Somme -- WWI battle between France and Britain against Germany on the Western Front
Wikipedia - Battle of the Southern Carpathians -- World War I battle
Wikipedia - Battle of the Spurs -- Battle of the War of the League of Cambrai
Wikipedia - Battle of the Standard
Wikipedia - Battle of the Strait of Messina
Wikipedia - Battle of the Strait of Otranto (1917) -- Battle in World War I
Wikipedia - Battle of the Strait of Otranto (1940) -- Battle in World War II
Wikipedia - Battle of the Strait
Wikipedia - Battle of the Tenaru -- 1942 battle of World War II
Wikipedia - Battle of the Ten Kings -- Battle recounted in the Rigveda
Wikipedia - Battle of the Tennis Court -- Part of the Battle of Kohima in North East India in 1944
Wikipedia - Battle of the Terek River -- Major battle of Tokhtamysh-Timur war
Wikipedia - Battle of the Teutoburg Forest -- Military battle between Germanic and Roman forces in 9 CE
Wikipedia - Battle of the Thames -- War of 1812 battle
Wikipedia - Battle of the Tonelero Pass -- Battle between the Argentine Confederation Army and the Empire of Brazil Navy in 1851, at El Tonelero pass on the Parana River, during the Platine War
Wikipedia - Battle of the Trench
Wikipedia - Battle of the V-1 -- 1958 film
Wikipedia - Battle of the Vistula River -- Battle of First World War
Wikipedia - Battle of the Wazzir -- Riot in Cairo, Egypt caused by Australian and New Zealand soldiers
Wikipedia - Battle of the Wilderness -- Major battle of the American Civil War
Wikipedia - Battle of the Willows -- Battle
Wikipedia - Battle of the Winwaed -- 7th-century battle in England
Wikipedia - Battle of the Worlds -- 1961 film
Wikipedia - Battle of the Yalu River (1904) -- 1904 battle in the Russo-Japanese War
Wikipedia - Battle of Thoppigala
Wikipedia - Battle of Ticinus -- Battle between Carthaginian and Romans forces in 218 BC
Wikipedia - Battle of Ticonderoga (1759) -- Battle during the French and Indian War
Wikipedia - Battle of Tinchebray -- 1106 battle during the invasion of Normandy by Henry I
Wikipedia - Battle of Tipo-Tipo
Wikipedia - Battle of Tippecanoe -- 19th-century battle between US military and Indians in the Indiana territory
Wikipedia - Battle of Tippermuir -- A Battle that took place during the Wars of the Three Kingdoms
Wikipedia - Battle of Tipton Green -- A skirmish that took place in 1644 during the First English Civil War
Wikipedia - Battle of Tolbiac
Wikipedia - Battle of Tondibi -- Battle
Wikipedia - Battle of Torches -- A battle between the Ottoman Empire and Iran
Wikipedia - Battle of Torrington -- A Battle that took place during the First English Civil War
Wikipedia - Battle of Tory Island -- 1798 naval action off the coast of Donegal, Ireland
Wikipedia - Battle of Toulon (1744) -- 1744 naval battle between a British and a Franco-Spanish fleet
Wikipedia - Battle of Toulouse (721) -- Eighth century Christian Muslim battle
Wikipedia - Battle of Toulouse (844) -- Battle of the Carolingian Civil War
Wikipedia - Battle of Tourcoing
Wikipedia - Battle of Tournay (1794)
Wikipedia - Battle of Tours -- Frankish victory over the Umayyads, 732
Wikipedia - Battle of Towton -- 1461 battle in the English Wars of the Roses
Wikipedia - Battle of Tra BM-CM-,nh -- Battle
Wikipedia - Battle of Trafalgar -- Major sea battle of the Napoleonic Wars
Wikipedia - Battle of Traghan
Wikipedia - Battle of Trebbia (1799)
Wikipedia - Battle of Trenton -- Battle of the American Revolutionary War
Wikipedia - Battle of Tripoli (2011) -- Battle of the Libyan Civil War
Wikipedia - Battle of Tripoli (2018)
Wikipedia - Battle of Tripoli Airport
Wikipedia - Battle of Trippstadt -- 1794 military action during the War of the First Coalition
Wikipedia - Battle of Truillas
Wikipedia - Battle of Tsushima -- Naval battle of the Russo-Japanese War
Wikipedia - Battle of Tulagi and Gavutu-Tanambogo -- Land battle of the Pacific campaign of World War II
Wikipedia - Battle of Tullich -- A Battle that took place during Glencairn's Rising
Wikipedia - Battle of Turin (312) -- Battle at Augusta Taurinorum that was won by Constantine the Great
Wikipedia - Battle of Turnham Green -- A Battle that took place in 1643 during the First English Civil War
Wikipedia - Battle of Turnhout (1789) -- Battle during Brabant Revolution
Wikipedia - Battle of Tuyuti -- Part of the Paraguayan War
Wikipedia - Battle of Uhud -- Early Islamic battle
Wikipedia - Battle of UjM-EM-^[cie -- battle between Poland-Lithuania and Sweden; Swedish victory
Wikipedia - Battle of Ulai -- Battle between the inading Assyrians and the kingdom of Elam
Wikipedia - Battle of UlaM-EM-^_ -- Battle in the Great Turkish War
Wikipedia - Battle of Ulubad -- Part of the Ottoman Interregnum battles
Wikipedia - Battle of Ulundi -- Last major battle of the Anglo-Zulu War
Wikipedia - Battle of Umberkhind -- 17th century battle involving Marathas and Mughals
Wikipedia - Battle of Upton -- A Battle that took place during the Third English Civil War
Wikipedia - Battle of Urmia (1604) -- Battle between the Ottoman Empire and Safavid Iran
Wikipedia - Battle of Utsunomiya Castle -- 1868 battle in Japan
Wikipedia - Battle of Valcour Island -- First naval battles of the American Revolutionary War
Wikipedia - Battle of Valencia de Alcantara -- Battle of the Seven Years' War
Wikipedia - Battle of Val-es-Dunes -- 11th-century battle in Europe
Wikipedia - Battle of Valmont -- A battle during the Hundred Years' War
Wikipedia - Battle of Valmy
Wikipedia - Battle of Varna
Wikipedia - Battle of Vaslui -- Battle between Stephen III of Moldavia and the Ottoman governor of Rumelia, Hadim Suleiman Pasha
Wikipedia - Battle of Velbazhd -- Battle
Wikipedia - Battle of Velestino -- Two battles between the Kingdom of Greece and the Ottoman Empire during the Greco-Ottoman War of 1897
Wikipedia - Battle of Vella Gulf -- Naval battle of the New Georgia campaign during World War II
Wikipedia - Battle of Ventersdorp -- Battle in Ventersdorp, South Africa
Wikipedia - Battle of Verdun (1792) -- Battle of the War of the First Coalition
Wikipedia - Battle of Verdun -- Battle on the Western Front during the First World War
Wikipedia - Battle of Verneuil -- Battle during the Hundred Years' War
Wikipedia - Battle of Verona (312)
Wikipedia - Battle of Verrieres Ridge -- Series of engagements, part of the Battle of Normandy, World War II
Wikipedia - Battle of Vienna -- Battle near Vienna on 12 September 1683, between the Christian European States and the Ottomans, won by Christians commanded by Polish King John III Sobieski
Wikipedia - Battle of Villers-Bocage -- 1944 battle in occupied France
Wikipedia - Battle of Villers-en-Cauchies
Wikipedia - Battle of Villinghausen -- 1761 battle
Wikipedia - Battle of Villmanstrand -- Battle in the Russo-Swedish War of 1741-1743
Wikipedia - Battle of Vilnius (1655)
Wikipedia - Battle of Vilnius (1702)
Wikipedia - Battle of Vimy Ridge -- World War I battle (April 1917)
Wikipedia - Battle of Viru Harbor -- Battle of the New Georgia campaign during World War II
Wikipedia - Battle of Vistula Lagoon -- Naval battle of the Thirteen Years' War
Wikipedia - Battle of Vitkov Hill -- 1420 battle in Prague
Wikipedia - Battle of Vrbanja Bridge -- 1995 confrontation between UN peacekeepers and Army of Republika Srpska
Wikipedia - Battle of Vuelta de Obligado -- Battle of the Anglo-French blockade of the Rio de la Plata
Wikipedia - Battle of Vukovar -- Siege in Croatia during the Croatian War of Independence (1991)
Wikipedia - Battle of Wagram -- 1809 battle during the Napoleonic Wars between French and Austrian armies
Wikipedia - Battle of Wakde -- 1944 battle in New Guinea during World War II
Wikipedia - Battle of Wakefield -- 1460 battle in the English Wars of the Roses
Wikipedia - Battle of Warka -- Battle between Poland-Lithuania and Sweden; decisive Polish victory
Wikipedia - Battle of Warrington Bridge (1651) -- A skirmish that took place during the Third English Civil War
Wikipedia - Battle of Warsaw (1656) -- Battle of the Polish-Lithuanian Commonwealth and Crimean Khanate, against Sweden and Brandenburg
Wikipedia - Battle of Warsaw (1705) -- A Battle near Warsaw in 1704, between the Polish-Lithuanian Commonwealth and Saxony, against Sweden
Wikipedia - Battle of Warsaw (1831) -- Fought in September 1831 between Imperial Russia and Poland
Wikipedia - Battle of Warsaw (1920)
Wikipedia - Battle of Warsaw 1920 -- 2011 Polish historical film directed by Jerzy Hoffman
Wikipedia - Battle of Waterloo -- Battle of the Napoleonic Wars in which Napoleon was defeated
Wikipedia - Battle of Wattignies
Wikipedia - Battle of Wavre -- 1815 battle in Belgium, last of the Napoleonic Wars
Wikipedia - Battle of Waynesboro, Virginia -- Battle of the American Civil War in Virginia
Wikipedia - Battle of Wevelinghoven -- Last battle of the Thirty Years' War
Wikipedia - Battle of Weymouth -- Battle during the First English Civil War
Wikipedia - Battle of White Mountain -- Battle that ended the Bohemian phase of the Thirty Years' War
Wikipedia - Battle of White Oak Road -- Battle of the American Civil War
Wikipedia - Battle of Wigan Lane -- Battle during Third English Civil War
Wikipedia - Battle of Williamsburg -- Battle of the American Civil War
Wikipedia - Battle of Wilson's Creek -- Battle of the American Civil War
Wikipedia - Battle of Winceby -- A Battle that took place in 1643 during the First English Civil War
Wikipedia - Battle of Winchelsea -- Naval battle during the Hundred Years' War
Wikipedia - Battle of Winterthur -- 1799 battle of the French Revolutionary Wars
Wikipedia - Battle of Wissembourg (1870) -- A Battle that took place during the Franco-Prussian War
Wikipedia - Battle of Wittstock -- Battle (1636) during the Thirty Years' War in which a Swedish-allied army decisively defeated a combined Imperial-Saxon army
Wikipedia - Battle of Wogastisburg -- Battle in which Slavs defeated Francia
Wikipedia - Battle of Worcester -- 1651 final battle of the English Civil War
Wikipedia - Battle of Worksop -- Skirmish during the Wars of the Roses
Wikipedia - Battle of Worth -- A battle that occurred during the Franco-Prussian War
Wikipedia - Battle of Wrzburg
Wikipedia - Battle of Wuhan -- Battle in the Second Sino-Japanese War
Wikipedia - Battle of Wurzburg (1945) -- Battle in World War II
Wikipedia - Battle of Wyoming -- 1778 battle of the American Revolutionary War
Wikipedia - Battle of Xuzhou -- 1938 battle between Japan and China
Wikipedia - Battle of Yad Mordechai -- 1948 battle in the Middle East
Wikipedia - Battle of Yamen -- 1279 naval battle between the Song dynasty and the Mongol Yuan dynasty; decisive Yuan victory
Wikipedia - Battle of Yancheng -- Battle between the Jurchen Jin and the Song
Wikipedia - Battle of Yarmouk Camp (2015)
Wikipedia - Battle of Yarmouk -- Battle of the Arab-Byzantine wars
Wikipedia - Battle of Yassicemen -- A battle between Seljuk Turks and Khwarazmshas in Turkey
Wikipedia - Battle of Yatayti Cora -- Part of the Paraguayan War
Wikipedia - Battle of Yeghevard -- Final major engagement of the Perso-Ottoman War of 1730-35
Wikipedia - Battle of Yinshan -- Battle between the Tang dynasty and Eastern Turkic Khaganate
Wikipedia - Battle of Yiwulu -- Battle during major Han dynasty expedition against the Xiongnu (73 CE)
Wikipedia - Battle of York (867)
Wikipedia - Battle of Zabadani (2012) -- Battle of the Syrian Civil War
Wikipedia - Battle of Zacatecas (1914) -- Battle of the Mexican Revolution
Wikipedia - Battle of Zagonara -- 1424 battle between Florence and Milan
Wikipedia - Battle of Zanzibar -- Encounter between the German Kaiserliche Marine and the British Royal Navy early in World War I
Wikipedia - Battle of Zsibo -- Battle in Rakoczi War of Independence
Wikipedia - Battle of Zumar
Wikipedia - Battle of Zutphen -- 16th-century European battle
Wikipedia - Battle of Zvolen (1703) -- Battle in Rakoczi's War of Independence
Wikipedia - Battle of Zygos Pass -- Battle between the Byzantine empire and the Pechenegs
Wikipedia - Battle on Snowshoes -- Battle of the French and Indian War
Wikipedia - Battle on the Ice -- Part of Northern Crusades
Wikipedia - Battle on the Irpin River -- Semi-legendary, supposed 1320s battle between Lithuania and Kiev
Wikipedia - Battle on the Po (1431) -- 1431 naval battle between Milan and Venice
Wikipedia - Battle on Vrtijeljka -- 1685 battle between Venetians and Ottomans
Wikipedia - Battle pass -- Type of video game monetization
Wikipedia - Battle-Pieces and Aspects of the War -- Poetry book by Herman Melville
Wikipedia - Battle Pope -- Comic book
Wikipedia - Battle rap -- Type of rapping that includes bragging and insults freestyled spontaneously in live battles often to impress people
Wikipedia - Battle Realms: Winter of the Wolf -- 2002 video game
Wikipedia - Battle record -- Component found in DJing and the remix culture
Wikipedia - Battle rifle -- Military rifle type
Wikipedia - Battlerite -- 2017 multiplayer action video game
Wikipedia - Battle River-Wainwright -- Defunct provincial electoral district in Alberta
Wikipedia - Battle River -- River in Alberta and Saskatchewan, Canada
Wikipedia - Battle Royal at the Albert Hall -- 1991 World Wrestling Federation event
Wikipedia - Battle Royale (film) -- 2000 Japanese action thriller film
Wikipedia - Battle royale game -- Video game genre with the last-man-standing gameplay
Wikipedia - Battle Royale II: Requiem -- 2003 Japanese action film
Wikipedia - Battle royal -- Fight involving three or more combatants
Wikipedia - Battle Scars (comic book)
Wikipedia - Battle Sheep
Wikipedia - Battleship (film) -- 2012 military science fiction film by Peter Berg based on the board game of the same name
Wikipedia - Battleship (game) -- Strategy type guessing game for two players
Wikipedia - Battleship Potemkin -- 1925 film by Sergei Eisenstein
Wikipedia - Battleship (rocketry) -- Non-functional rocket or rocket stage
Wikipedia - Battleship secondary armament
Wikipedia - Battleships in World War II -- Use of battleships during World War II
Wikipedia - Battleship -- Large armored warship with a main battery consisting of heavy caliber guns
Wikipedia - Battleshort -- Emergency override of safety features to complete a mission
Wikipedia - Battles involving the Maratha Empire -- Battles of Maratha Empire
Wikipedia - Battle Soccer: Field no Hasha -- 1992 video game
Wikipedia - Battles of Barfleur and La Hougue -- Battles of the Nine Years' War
Wikipedia - Battles of Emuckfaw and Enotachopo Creek -- Battles fought during the Creek War
Wikipedia - Battles of Latrun (1948) -- Battles during the 1948 Arab-Israeli War
Wikipedia - Battles of Lexington and Concord -- first military engagements of the American Revolutionary War (1775)
Wikipedia - Battles of Rzhev -- Series of Soviet Operations in World War II
Wikipedia - Battles of Saratoga -- Battle and major turning point of the American Revolutionary War
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Wikipedia - Bhilai railway station -- Railway station in Chhattisgarh
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Wikipedia - Birkhoff's representation theorem -- Any finite distributive lattice can be represented with finite sets and set operations
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Wikipedia - Bit-flipping attack
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Wikipedia - Bobby Battle -- American jazz drummer
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Wikipedia - Bodhisattva Precepts
Wikipedia - Bodhisattvas of the Earth
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Wikipedia - Bodhisattva vows
Wikipedia - Bodhisattva vow
Wikipedia - Bodhisattva -- Any person who is on the path towards Buddhahood but has not yet attained it
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Wikipedia - Boedil Thurgotsdatter
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Wikipedia - Bomber -- Heavy ground attack aircraft
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Wikipedia - Book of Matthew
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Wikipedia - Braille pattern dots-2345 -- Braille pattern
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Wikipedia - Burning of Southwark -- Battle in England in 1066
Wikipedia - Burnswark Hill -- Battle fought between the defending Caledonian Selgovae tribe and Roman legions
Wikipedia - Burp Castle -- Beer bar in Manhattan, New York City
Wikipedia - Burton Blatt Institute -- Research institute at Syracuse University in New York, U.S.
Wikipedia - Business delegate pattern
Wikipedia - Business improvement district -- Defined geographical area as relating to legal business matters
Wikipedia - Bust of Golda Meir -- Outdoor bronze sculpture of Golda Meir in Manhattan
Wikipedia - Butler R. Wilson -- American attorney
Wikipedia - Butterfield House (New York City) -- Apartment building in Manhattan, New York
Wikipedia - Butterfly Caught -- Song by trip-hop group Massive Attack
Wikipedia - BVZ Zermatt-Bahn -- Railway in Switzerland
Wikipedia - BX convoys -- Convoys during naval battles of the Second World War
Wikipedia - Byron E. Hyatt -- American politician from Idaho
Wikipedia - Byron S. Payne -- American attorney and politician
Wikipedia - Cabrini Boulevard -- Street in Manhattan, New York
Wikipedia - Cadbury World -- Visitor attraction in Birmingham, England and Dunedin, New Zealand
Wikipedia - Cadra delattinella -- Species of moth
Wikipedia - Caffe mocha -- A chocolate-flavored variant of a caffe latte
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Wikipedia - Caleb Gattegno
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Wikipedia - Calling of Matthew
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Wikipedia - Camouflage -- Concealment in plain sight by any means e.g. colour, pattern, shape
Wikipedia - Camp Jordan Arena -- Sports arena near Chattanooga, Tennessee, U.S.
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Wikipedia - Canadian Armed Forces Tattoo 1967 -- Traveling military exhibition in Canada in 1967
Wikipedia - Canal 5 Creative Campus -- Tourist attraction in Changzhou, China
Wikipedia - Canal Street (Manhattan) -- Street in Manhattan, New York
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Wikipedia - Cape -- Sleeveless outer garment of varying lengths, sometimes attached to a coat
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Wikipedia - Capitol Hill's mystery soda machine -- Soda machine in Seattle
Wikipedia - Capitol Hill station -- Light rail station in Seattle, Washington
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Wikipedia - Capture of Combles -- A battle during the First World War
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 La Boisselle -- A battle during the First World War
Wikipedia - Capture of LesbM-EM-^Sufs -- A battle during the First World War
Wikipedia - Capture of Sedalia -- battle of the American Civil War
Wikipedia - Capture of Tabriz -- Battle in 1603 between the Ottoman Turks and the Safavid army of Shah Abbas I
Wikipedia - Capture of the sloop Anne -- 1825 sea battle
Wikipedia - Capture of USS Chesapeake -- Naval battle between an American ship and a British ship
Wikipedia - Capture of Valdivia -- 1820 battle in the Chilean War of Independence
Wikipedia - Capture of Wytschaete -- Part of the Battle of Messines in World War I
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Wikipedia - Casalattico
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Wikipedia - Catch & Release (song) -- 2014 song by Matt Simons
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Wikipedia - Caterina Boratto -- Italian actress
Wikipedia - Caterina Gattai Tomatis -- Italian ballerina
Wikipedia - Cathedral of Saint Mary, Pattom
Wikipedia - Cathedral of St. John the Divine -- Cathedral of the Episcopal Diocese of New York in Manhattan, New York
Wikipedia - Catherine Stampfl -- Theoretical condensed matter physicist
Wikipedia - Catherine Stefani -- American attorney and politician (born 1969)
Wikipedia - Catherine Stokes -- Member of The Church of Jesus Christ of Latter-day Saints
Wikipedia - Cathlyn Platt Wilkerson
Wikipedia - Catiline -- Ancient Roman Senator who attempted to overthrow the Republic
Wikipedia - Catoptria zermattensis -- Species of moth
Wikipedia - Catriona Matthew -- Spanish professional golfer
Wikipedia - Catta Donkersloot -- Dutch fashion designer
Wikipedia - Cattal railway station -- Railway station in North Yorkshire, England
Wikipedia - Cattaraugus County, New York
Wikipedia - Cattaraugus Formation -- Geologic formation in New York, U.S.A.
Wikipedia - Catte Adams -- American singer-songwriter
Wikipedia - Cattell Culture Fair III
Wikipedia - Cattell Culture Fair Intelligence Test
Wikipedia - Cattell Culture Fair
Wikipedia - Cattell-Horn-Carroll theory
Wikipedia - Cattell-Horn-Carroll
Wikipedia - Catterick Bridge railway station -- Disused railway station in North Yorkshire, England
Wikipedia - Catterick Bridge -- Bridge and hamlet in North Yorkshire, England
Wikipedia - Catterick Camp railway station -- Former rail station in North Yorkshire, England
Wikipedia - Catterick, North Yorkshire -- Village, civil parish and electoral ward in North Yorkshire, England
Wikipedia - Cattewater Wreck -- Shipwreck off Devon, England
Wikipedia - Catt family -- Bank robbing family
Wikipedia - Catt Hall
Wikipedia - Cattiva Evasione -- 1923 film
Wikipedia - Cattle Annie and Little Britches -- 1981 film by Lamont Johnson
Wikipedia - Cattle Annie -- American outlaw; bookkeeper
Wikipedia - Cattle count
Wikipedia - Cattle egret -- cosmopolitan species of heron
Wikipedia - Cattle Empire -- 1958 film
Wikipedia - Cattle feeding -- description of husbandry practice
Wikipedia - Cattle in religion and mythology -- Wikimedia list article
Wikipedia - Cattle Market Street drill hall, Norwich -- Former military installation in Norwich, England
Wikipedia - Cattle mutilation -- killing and mutilation of cattle under unusual and anomalous circumstances
Wikipedia - Cattle Queen of Montana -- 1954 film by Allan Dwan
Wikipedia - Cattle Raiders -- 1938 film by Sam Nelson
Wikipedia - Cattle raiding in Kenya -- Raids occur between Kenya and Ethiopia
Wikipedia - Cattle ranching in Spanish Florida -- Ranchs in Florida in 17th century
Wikipedia - Cattle slaughter in India -- aspect of cultural practice
Wikipedia - Cattle towns -- Type of frontier settlement in American history
Wikipedia - Cattle -- Most common type of large domesticated ungulate
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Wikipedia - Cattleya iricolor -- Species of plant
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Wikipedia - Cattleya violacea -- Species of plant
Wikipedia - Cattleya -- genus of orchids
Wikipedia - Catton, East Riding of Yorkshire -- Catton, East Riding of Yorkshire
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Wikipedia - Catty Cornered -- 1953 film
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Wikipedia - C battery
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Wikipedia - Cecil T. Patterson -- American martial artist
Wikipedia - Celestial Matters -- 1996 book by Richard Garfinkle
Wikipedia - Cell adhesion -- The attachment of a cell, either to another cell or to an underlying substrate such as the extracellular matrix, via cell adhesion molecules.
Wikipedia - Center for Wooden Boats -- Museum on the south shore of Lake Union, Seattle, Washington, U.S.
Wikipedia - Central Park Carousel -- Carousel in Manhattan, New York
Wikipedia - Central Park Tower -- Under-construction skyscraper in Manhattan, New York
Wikipedia - Central Park -- Public park in Manhattan, New York
Wikipedia - Central Park Zoo -- Zoo in Central Park, Manhattan, New York City
Wikipedia - Central pattern generator
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Wikipedia - Centre Street (Manhattan) -- Street in Manhattan, New York
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Wikipedia - Chak De Phatte -- 2008 film by Smeep Kang
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Wikipedia - Chattahoochee River -- River in Georgia, United States
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Wikipedia - Chattanooga, Tennessee -- City in Tennessee, United States
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Wikipedia - Chatti -- Ancient Germanic tribe
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Wikipedia - Chattooga River -- River in the Southeastern USA
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Wikipedia - Chemical matter
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Wikipedia - Chemosynthesis -- Biological process building organic matter using inorganic compounds as the energy source
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Wikipedia - Cheyne-Stokes respiration -- Abnormal breathing pattern
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Wikipedia - Chhattisgarh Express -- Express train in India
Wikipedia - Chhattisgarhi language -- Official language in the Indian state of Chhattisgarh
Wikipedia - Chhattisgarh Kamdhenu Vishwavidyalaya -- Indian state university
Wikipedia - Chhattisgarh Legislative Assembly -- Unicameral state legislature of Chhattisgarh state in India
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Wikipedia - Chhattisgarh Swami Vivekanand Technical University
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Wikipedia - Chosen plaintext attack
Wikipedia - Chosen-plaintext attack
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Wikipedia - Chris Biggs -- American attorney
Wikipedia - Chris Christie -- 55th Governor of New Jersey, former U.S. Attorney for the District of New Jersey
Wikipedia - Chris Hattingh -- South African politician
Wikipedia - Chris Hatton -- Australian politician
Wikipedia - Chris Kattan -- American actor and comedian
Wikipedia - Chris Kratt -- American actor/zoologist (born 1969)
Wikipedia - Chris Lattner
Wikipedia - Chris Matthew Sciabarra
Wikipedia - Chris Matthews -- American news anchor
Wikipedia - Chris Mattmann -- American data scientist
Wikipedia - Chris Mattos -- American politician and member of the Vermont State House of Representatives
Wikipedia - Chris Patten
Wikipedia - Chris Pattikawa -- Indonesian film director
Wikipedia - Chris Patton (golfer) -- American professional golfer
Wikipedia - Chris Pratt (sailor) -- Australian sailor
Wikipedia - Chris Pratt -- American actor
Wikipedia - Chrissie Watts -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Christian liturgy -- Pattern for worship used by a Christian congregation or denomination
Wikipedia - Christian Patterson -- American photographer
Wikipedia - Christian Sobrino -- Puerto Rican attorney
Wikipedia - Christina Battle -- Canadian video and installation artist
Wikipedia - Christine Battersby -- British philosopher
Wikipedia - Christine Moffatt -- British nursing academic
Wikipedia - Christine Patton -- Bermudian sailor
Wikipedia - Christmas 2011 Nigeria attacks -- Insurgent happening in Christmas day 2011
Wikipedia - Christmas Offensive -- Battle of the Second Italo-Abyssinian War
Wikipedia - Christophe Hondelatte
Wikipedia - Christopher A. Seeger -- New York attorney (born 1960)
Wikipedia - Christopher Hatton, 1st Baron Hatton -- English aristocrat and politician
Wikipedia - Christopher Hatton, 1st Viscount Hatton -- English aristocrat and diplomat
Wikipedia - Christopher Hatton (died 1619) -- 16th-century English politician and patron
Wikipedia - Christopher Hatton -- 16th-century English politician
Wikipedia - Christopher Hughes (diplomat) -- American attorney and diplomat
Wikipedia - Christopher Hyatt
Wikipedia - Christopher John Lewis -- New Zealander who attempted to assassinate Queen Elizabeth II
Wikipedia - Christopher Matthew Cook -- American actor
Wikipedia - Christopher Matthew -- British writer and broadcaster (born 1939)
Wikipedia - Christopher Patte -- French modern pentathlete
Wikipedia - Christopher Street Pier -- Piers in Manhattan, New York
Wikipedia - Christopher Street -- Street in Manhattan, New York
Wikipedia - Chronica Majora -- Literary work by Matthew Paris
Wikipedia - Chronology of battles and events of the Finnish War -- battles and events war chronology
Wikipedia - Chronophilia -- Sexual attraction to individuals of particular age ranges
Wikipedia - Chronospecies -- A species derived from a sequential development pattern which involves continual and uniform changes from an extinct ancestral form on an evolutionary scale
Wikipedia - Chrouy Sdau -- Commune in Thma Koul District, Battambang Province, Cambodia
Wikipedia - Chrysler Building -- Office skyscraper in Manhattan, New York
Wikipedia - Chrystie Street -- Street in Manhattan, New York
Wikipedia - Chuck Rosenberg -- Former United States Attorney, Eastern District of Virginia
Wikipedia - Chucrallah Fattouh -- Lebanese painter
Wikipedia - Church attendance
Wikipedia - Church Educational System -- Educational system of the Church of Jesus Christ of Latter-day Saints
Wikipedia - Church of Our Lady of Mount Carmel (Manhattan)
Wikipedia - Church of Our Lady of Mt. Carmel (Manhattan)
Wikipedia - Church of Our Lady of Presentation, Batticaloa
Wikipedia - Church of Saint Matthew of Zolna -- Roman Catholic church in Zvolen, Slovakia
Wikipedia - Church of St. Catherine of Genoa (Manhattan)
Wikipedia - Church of St. Michael (34th Street, Manhattan)
Wikipedia - Church of St. Vincent Ferrer (Manhattan)
Wikipedia - Church of the Ascension, Episcopal (Manhattan) -- Church in New York City
Wikipedia - Church of the Ascension, Roman Catholic (Manhattan)
Wikipedia - Church of the Blessed Sacrament (Manhattan)
Wikipedia - Church of the Epiphany (Roman Catholic, Manhattan)
Wikipedia - Church of the Incarnation, Roman Catholic (Manhattan)
Wikipedia - Church of the Most Precious Blood (Manhattan)
Wikipedia - Church of the Nativity (Manhattan)
Wikipedia - Church of the Transfiguration, Roman Catholic (Manhattan)
Wikipedia - Church Street and Trinity Place -- North-south street in Manhattan, New York
Wikipedia - Ciabatta -- Italian white bread
Wikipedia - Ciao! Manhattan -- 1972 film by David Weisman
Wikipedia - Cilla Battersby-Brown -- Fictional character from the soap opera Coronation Street
Wikipedia - Cindy Cohn -- American attorney
Wikipedia - Cindy Shatto -- Canadian diver
Wikipedia - Ciphertext-only attack
Wikipedia - Circle of Ash haunted attraction -- Haunted attraction near Central City, Iowa
Wikipedia - Circuit breaker design pattern
Wikipedia - Circular search -- A search pattern where the diver swims at a series of distances around a fixed reference point
Wikipedia - Cisterna -- Flattened membrane disk
Wikipedia - Citico (Chattanooga, Tennessee) -- Major settlement of the Coosa confederacy
Wikipedia - Citico (Cherokee town) -- historic site near Chattanooga, Tennessee
Wikipedia - Citizens' Battle Against Corruption -- Political party in the Philippines
Wikipedia - City Hall station (IRT Lexington Avenue Line) -- former New York City Subway station in Manhattan
Wikipedia - City Investing Building -- Former skyscraper in Manhattan, New York
Wikipedia - City of Seattle (steam ferry) -- Steam ferry
Wikipedia - City of Seattle (steamship) -- Steamship
Wikipedia - City Pier A -- Pier in Manhattan, New York
Wikipedia - City To City Tour -- 1988-1989 concert tour by Ratt
Wikipedia - Civic Center, Manhattan -- Neighborhood of Manhattan in New York City
Wikipedia - CJCQ-FM -- Radio station in North Battleford, Saskatchewan
Wikipedia - CJHD-FM -- Radio station in North Battleford, Saskatchewan
Wikipedia - CJNB -- Radio station in North Battleford, Saskatchewan
Wikipedia - Clair Cameron Patterson
Wikipedia - Claire Barratt -- Industrial archaeologist, steam engineer and television presenter
Wikipedia - Claire McCusker Murray -- American attorney
Wikipedia - Clapotis -- A non-breaking standing wave pattern
Wikipedia - Clara Andermatt -- Portuguese dancer and choreographer
Wikipedia - Clare E. Connors -- American attorney
Wikipedia - Claremont Avenue -- Avenue in Manhattan, New York
Wikipedia - Clarence H. Pitkin -- American attorney and businessman (1849-1901)
Wikipedia - Clarence Mason -- Attorney and professional wrestling manager
Wikipedia - Clarence Mattei -- American painter
Wikipedia - Clarence Platt -- American sport shooter
Wikipedia - Classic BattleTech
Wikipedia - Classic Maya language -- oldest attested Mayan language family member
Wikipedia - Clathrate hydrate -- Crystalline solid containing molecules caged in a lattice of frozen water
Wikipedia - Claude Platt -- Australian sports shooter
Wikipedia - Claudia Moatti -- French historian
Wikipedia - Claudio Fattoretto -- Italian voice actor
Wikipedia - Clay Allison -- Texas cattle rancher and gunfighter
Wikipedia - Clear Channel memorandum -- Memorandum listing songs not to be played after the September 11 attacks
Wikipedia - Clemens Schattschneider -- Austrian snowboarder
Wikipedia - Clement Attlee -- Prime Minister of the United Kingdom from 1945 to 1951
Wikipedia - Clericalism -- Church-based, leadership or opinion of ordained clergy in matters of either the church or broader political and sociocultural import
Wikipedia - Climate change in Bangladesh -- Change in the statistical distribution of weather patterns for extended periods in Bangladesh
Wikipedia - Climate Change - The Facts -- BBC documentary film by David Attenborough
Wikipedia - Climate of Mars -- Climate patterns of the terrestrial planet
Wikipedia - Climate Pledge Arena -- Sports arena in Seattle, Washington, United States
Wikipedia - Climate variability and change -- Change in the statistical distribution of weather patterns for an extended period
Wikipedia - Climbing the Matterhorn -- 1947 film
Wikipedia - Clinton Engineer Works -- Manhattan Project uranium enrichment facility
Wikipedia - Clive Barracks bombing -- Bomb attack by the Provisional Irish Republican Army in 1989
Wikipedia - Clive Matthewson -- New Zealand politician
Wikipedia - Cliven Bundy -- American cattle rancher
Wikipedia - Clive Stafford Smith -- British attorney
Wikipedia - Clonk (fishing) -- A fishing tool used to provoke Wels catfish to attack the lure
Wikipedia - Closed ecological system -- Ecosystem that does not exchange matter with the exterior
Wikipedia - Closed system -- Does not allow certain types of transfers (such as transfer of matter) in or out of the system
Wikipedia - Cloverfield -- 2008 American film by Matt Reeves
Wikipedia - Clustering illusion -- Erroneously seeing patterns in randomness
Wikipedia - Clyde McPhatter -- American singer
Wikipedia - Cobb Building (Seattle) -- A building in Seattle's Metropolitan Tract
Wikipedia - Cockroach -- Insects of the order Blattodea
Wikipedia - Cocoa bean -- Fatty seed of Theobroma cacao which is the basis of chocolate
Wikipedia - Coenties Slip -- Street in Manhattan, New York
Wikipedia - Coenzyme A -- Coenzyme, notable for its role in the synthesis and oxidation of fatty acids, and the oxidation of pyruvate in the citric acid cycle
Wikipedia - Coffin Handbills -- Series of pamphlets attacking Andrew Jackson
Wikipedia - Cognitive bias -- Systematic pattern of deviation from norm or rationality in judgment
Wikipedia - Cognitive distortion -- An exaggerated or irrational thought pattern involved in the onset or perpetuation of psychopathological states
Wikipedia - Cogswell's Battery Illinois Light Artillery -- American Civil War Union artilerty battery
Wikipedia - Coiling -- A method for storing rope or cable in compact yet easily attainable form
Wikipedia - Cold boot attack -- a means of compromising computer security by restarting the computer
Wikipedia - Cold Dark Matter (Psychic TV album)
Wikipedia - Cold dark matter -- Hypothetical type of dark matter in physics
Wikipedia - Coleophora sattleri -- Species of moth
Wikipedia - Colin Beattie -- Scottish National Party politician
Wikipedia - Colin Matthews (businessman) -- British businessman
Wikipedia - Colin Matthews -- English composer
Wikipedia - Colin Patterson (biologist)
Wikipedia - Colin Rattigan -- British athlete
Wikipedia - Colin Rattray -- Australian politician
Wikipedia - Collaborative learning -- Situation in which two or more people learn or attempt to learn something together
Wikipedia - Collage theorem -- Characterises an iterated function system whose attractor is close to a given set
Wikipedia - Collar (clothing) -- Shaped neckwear that fastens around or frames the neck, either attached to a garment or as a separate accessory
Wikipedia - Collision attack
Wikipedia - Colman Building -- Historic building in Seattle, Washington
Wikipedia - Colman Dock -- Ferry terminal in Seattle, Washington, U.S.
Wikipedia - Colmar Pocket -- WW2 battle in Alsace, France (1945)
Wikipedia - Colonial mentality -- Internalized attitude of ethnic or cultural inferiority
Wikipedia - Colored dissolved organic matter -- The optically measurable component of the dissolved organic matter in water
Wikipedia - Color superconductivity -- Predicted phenomenon in quark matter
Wikipedia - Colossus-class battleship (1910) -- Class of battleships of the Royal Navy
Wikipedia - Colour piece -- Section of a publication that focuses mainly on impressions or descriptions of the subject matter
Wikipedia - Columbia City station -- Light rail station in Seattle, Washington
Wikipedia - Columbine High School massacre -- 1999 school shooting and attempted bombing
Wikipedia - Columbus Circle -- Circle in Manhattan, New York
Wikipedia - Columbus Park (Manhattan) -- Public park in Manhattan, New York
Wikipedia - Combat Logistics Battalion 46 -- Reserve logistics battalion of the United States Marine Corps
Wikipedia - Combat of Turbigo -- 1800 battle between French and Austrian forces
Wikipedia - Combat search and rescue -- Military personnel recovery from battlefield and enemy occupied areas
Wikipedia - Combattler V
Wikipedia - Comb Ceramic -- Type of pottery subjected to geometric patterns from the comb-like tool
Wikipedia - Comedian (artwork) -- Maurizio Cattelan artwork
Wikipedia - Comedy Underground with Dave Attell -- US television program
Wikipedia - Come On Get Higher -- 2008 single by Matt Nathanson
Wikipedia - Coming out -- Process of revealing one's sexual orientation or other attributes
Wikipedia - Commanding Heights: The Battle for the World Economy
Wikipedia - Commando 3 (film) -- 2019 film directed by Aditya Datt
Wikipedia - Commando Battalion for Resolute Action -- Indian specialized police unit
Wikipedia - Command pattern
Wikipedia - Commissioners' Plan of 1811 -- Street plan of Manhattan
Wikipedia - Commission on Higher Education (Philippines) -- Commission attached to the Office of the President of the Philippines
Wikipedia - Common sense -- Sound practical judgement concerning everyday matters; basic ability to perceive, understand, and judge
Wikipedia - Communaute de communes des Pays d'Oise et d'Halatte -- Federation of municipalities in France
Wikipedia - Communications Decency Act -- Attempt by the United States Congress to regulate pornographic material on the Internet
Wikipedia - Community of Christ -- Second-largest denomination in the Latter Day Saint movement
Wikipedia - Complemented lattice
Wikipedia - Complete lattice
Wikipedia - Complex (psychology) -- Core pattern of emotions, memories, perceptions, and desires
Wikipedia - Composite entity pattern
Wikipedia - Composite pattern
Wikipedia - Compost -- organic matter that has been decomposed
Wikipedia - Compressed pattern matching
Wikipedia - Computer display standard -- Specification of display attributes
Wikipedia - Computer Engineer Barbie -- 126th career version of Mattel's Barbie doll
Wikipedia - Computronium -- Theoretical arrangement of matter that is the best possible form of computing device for that amount of matter
Wikipedia - Concept lattice
Wikipedia - Concurrency pattern
Wikipedia - Condensation -- Change of the physical state of matter from gas phase into liquid phase; reverse of evaporation
Wikipedia - Condensed matter physics -- Branch of physics
Wikipedia - Condensed matter
Wikipedia - Conference on Computer Vision and Pattern Recognition
Wikipedia - Confidence trick -- Attempt to defraud a person or group after first gaining their confidence
Wikipedia - Confusion Hill -- California roadside attraction
Wikipedia - Congregation Beit Simchat Torah -- Synagogue in Manhattan, New York
Wikipedia - Congregation Habonim -- Synagogue in Manhattan
Wikipedia - Congregation Shearith Israel -- Synagogue in Manhattan, New York
Wikipedia - Connecticut Attorney General -- Attorney general for the U.S. state of Connecticut
Wikipedia - Connecticut-class battleship -- Class of pre-dreadnought battleships
Wikipedia - Conn of the Hundred Battles
Wikipedia - Connoisseur -- Subject-matter expert
Wikipedia - Conquest of Santarem -- Battle in 1147 in the Iberian peninsula
Wikipedia - Consequentia mirabilis -- Pattern of reasoning in propositional logic
Wikipedia - Conservation of matter
Wikipedia - Conservative Judaism outreach -- Proselytism by Conservative Judaism to attract Jews or non-Jews
Wikipedia - Constance Bartlett Hieatt -- American scholar of medieval cooking, language, and literature
Wikipedia - Constellation -- Group of visible stars forming a pattern on the celestial sphere
Wikipedia - Constituency PP-231 (Pakpattan-V) -- Constituency in Punjab, Pakistan
Wikipedia - Constitutional Court of Croatia -- Highest court of Croatia in matters of constitutional law
Wikipedia - Conte di Cavour-class battleship -- Battleship class of the Italian Royal Navy
Wikipedia - Contemporary Amperex Technology -- Chinese lithium ion battery company
Wikipedia - Contemporary Christian music -- Genre of modern popular music lyrically focused on matters concerned with the Christian faith
Wikipedia - Contemporary Debates in Aesthetics and the Philosophy of Art -- 2005 book edited by Matthew Kieran
Wikipedia - Content Security Policy -- Computer security standard to prevent cross-site scripting and related attacks
Wikipedia - Continuing legal education -- Professional education for attorneys that takes place after their initial admission to the bar
Wikipedia - Conus attenuatus -- Species of sea snail
Wikipedia - Conus gattegnoi -- Species of sea snail
Wikipedia - Conus rattus -- Species of sea snail
Wikipedia - Convair Model 48 Charger -- Prototype light attack and observation aircraft built 1964
Wikipedia - Convair XB-53 -- American bomber/attack aircraft project
Wikipedia - Conversion therapy -- Pseudoscientific attempts to change sexual orientation
Wikipedia - Convex lattice polytope
Wikipedia - Convoy HG 53 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy HG 73 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy HG 76 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy HG 84 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy HX 106 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy HX 112 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy HX 126 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy HX 228 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy HX 300 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy HX 72 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy HX 79 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy HX 84 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy HX 90 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy OB 293 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy OB 318 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy OG 69 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy OG 71 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy OG 82 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy ON 122 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy ON 127 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy ON 144 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy ON 154 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy ON 166 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy ON 67 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy ON 92 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy ONS 5 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy QS-15 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy QS-33 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy SC 100 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy SC 104 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy SC 107 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy SC 118 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy SC 121 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy SC 129 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy SC 130 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy SC 143 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy SC 19 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy SC 48 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy SC 7 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy SC 94 -- Convoy during naval battles of the Second World War
Wikipedia - Convoys HX 229/SC 122 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy SL 125 -- Convoy during naval battles of the Second World War
Wikipedia - Convoy SL 138/MKS 28 -- Convoys during naval battles of the Second World War
Wikipedia - Convoy SL 139/MKS 30 -- Convoys during naval battles of the Second World War
Wikipedia - Convoy SL 140/MKS 31 -- Convoys during naval battles of the Second World War
Wikipedia - Convoy SL 78 -- Convoy during naval battles of the Second World War
Wikipedia - Convoys ONS 18/ON 202 -- Convoys during naval battles of the Second World War
Wikipedia - Convoys ONS 20/ON 206 -- Convoys during naval battles of the Second World War
Wikipedia - Convoy TM 1 -- Convoy during naval battles of the Second World War
Wikipedia - Cool (aesthetic) -- Attitude, behavior, comportment, appearance or style which is generally admired
Wikipedia - Cooling out -- Attitude adjustment for students
Wikipedia - Coonatto (clipper ship) -- 1863 clipper ship
Wikipedia - Cooperative Village -- housing cooperatives in Manhattan, New York
Wikipedia - Cooper Hewitt, Smithsonian Design Museum -- Design museum in Manhattan, New York
Wikipedia - Cooper Square -- Square in Manhattan, New York
Wikipedia - Coosawattee River -- River in Georgia, United States
Wikipedia - Copella nattereri -- Species of fish
Wikipedia - Coppersmith's Attack
Wikipedia - Coppersmith's attack
Wikipedia - Copy attack
Wikipedia - Copy editing -- Work that an editor does to improve the formatting, style, and accuracy of text
Wikipedia - Corbin Building -- Office building in Manhattan, New York
Wikipedia - Cordless -- Term used to refer to electrical or electronic devices that are powered by a battery or battery pack and can operate without a power cord or cable attached to an electrical outlet to provide mains power, allowing greater mobility
Wikipedia - Corinna Shattuck -- American educator
Wikipedia - Corinne Watts -- New Zealand entomologist and ecologist
Wikipedia - Corn dog -- Deep-fried, corn-battered hot dog on a stick
Wikipedia - Corner transfer matrix -- Description of the effect of adding a quadrant to a lattice
Wikipedia - Corpus callosum -- White matter tract connecting the two cerebral hemispheres
Wikipedia - Correction for attenuation
Wikipedia - Correlation attack
Wikipedia - Corticospinal tract -- Pyramidal white matter motor pathway
Wikipedia - Cortlandt Street (Manhattan) -- Street in Manhattan, New York
Wikipedia - Corvo Attano -- Fictional character
Wikipedia - Corycus (Pamphylia) -- Greek town in ancient Pamphylia, near Attaleia
Wikipedia - Cosmic latte
Wikipedia - Coty Building -- Historic building in Manhattan, New York
Wikipedia - Count Baltar -- Fictional character in Battlestar Galactica
Wikipedia - Counterattack -- Tactic employed in response to an attack
Wikipedia - Country lawyer -- An attorney living and practicing primarily in a rural area or town
Wikipedia - Coupe -- Closed two-door car body style with a permanently attached fixed roof which is shorter than a sedan
Wikipedia - Coupled map lattices
Wikipedia - Coupled map lattice
Wikipedia - Courageous-class battlecruiser -- Ship class built for the Royal Navy during the First World War
Wikipedia - Courtney Matthews -- Fictional character from General Hospital, an American soap opera on ABC network
Wikipedia - Courtney Simmons Elwood -- American attorney
Wikipedia - Coushatta Tribe of Louisiana -- Native American tribe in Louisiana, United States
Wikipedia - Couvreport Battery -- Artillery battery in Gibraltar
Wikipedia - Covert channel -- Computer security attack that creates a capability to transfer information between processes that are not supposed to be allowed to communicate
Wikipedia - Cover-up -- Attempt to conceal evidence
Wikipedia - COVID-19 pandemic in Chhattisgarh -- Ongoing COVID-19 viral pandemic in Chhattisgarh, India
Wikipedia - Cowboys and Herds in the Maremma -- Painting by Giovanni Fattori
Wikipedia - Cow-calf operation -- Method of raising beef cattle
Wikipedia - Cowen Park Bridge -- Arch bridge in Seattle, Washington, United States
Wikipedia - Cowes Week -- Sailing regatta
Wikipedia - Cowman (profession) -- Person who works specifically with cattle
Wikipedia - Cow vigilante violence in India -- Mob attacks in the name of cow protection
Wikipedia - Craig G. Matthews -- American businessman
Wikipedia - Cranium Command -- Former attraction at Walt Disney World
Wikipedia - Crazy Little Thing -- 2002 film by Matthew Miller
Wikipedia - Crease pattern
Wikipedia - Creational pattern
Wikipedia - Creative Commons Attribution-ShareAlike 4.0 International License
Wikipedia - Creative Commons Attribution-ShareAlike License
Wikipedia - Creative Discovery Museum -- Children's museum in Chattanooga, Tennessee, United States
Wikipedia - Creature 3D -- 2014 film by Vikram Bhatt
Wikipedia - Credential stuffing -- Cyberattack using mass login requests
Wikipedia - Creed Bratton -- American actor and musician
Wikipedia - Cretan War (205-200 BC) -- Series of battles in the Aegean
Wikipedia - Crimes against humanity -- Deliberate attack against civilians
Wikipedia - Criminal (1994 film) -- 1994 Indian film in Telugu and Hindi directed by Mahesh Bhatt
Wikipedia - Criminal investigation -- Process that attempts to determine the facts of a crime and circumstances
Wikipedia - Criminal (Natti Natasha and Ozuna song) -- 2017 single by Natti Natasha and Ozuna
Wikipedia - Criminal tattoo -- Tattoos associated with criminal activity and gang membership
Wikipedia - Crisanta Duran -- American attorney and politician from Colorado
Wikipedia - Crispus Attucks High School -- Public medical magnet school in Indianapolis, IN
Wikipedia - Crispus Attucks -- African-American, first victim of the Boston Massacre
Wikipedia - Cristina Ioriatti -- Italian archer
Wikipedia - Criticism of The Church of Jesus Christ of Latter-day Saints
Wikipedia - Crop art -- Environmental art using plant matter
Wikipedia - Cross border attacks in Sabah
Wikipedia - Crosscut.com -- Newspaper in Seattle, Washington
Wikipedia - Crossflatts railway station -- Railway station in West Yorkshire, England
Wikipedia - Crossflatts -- Ribbon development in West Yorkshire, England
Wikipedia - Crossing of the Duna -- BattleM-BM- of the Great Northern War
Wikipedia - Crown Building (Manhattan) -- Commercial building in Manhattan, New York
Wikipedia - CRSED: F.O.A.D. -- 2019 battle royale video game
Wikipedia - Crucifixion and Last Judgement diptych -- Two small painted panels attributed to Jan van Eyck
Wikipedia - Cruel Treatment of Cattle Act 1822
Wikipedia - Crush (Dave Matthews Band song) -- Song by the Dave Matthews Band
Wikipedia - Cryogenic Dark Matter Search -- Physics exploration experiment
Wikipedia - Cryopreservation -- Process where biological matter is preserved by cooling to very low temperatures
Wikipedia - Cryptocurrency tumbler -- Service that attempts to obscure cryptocurrency money trails
Wikipedia - Crystal Johnson (attorney) -- American politician
Wikipedia - Crystal lattice
Wikipedia - Crystallographic defect -- Disruption of the periodicity of a crystal lattice
Wikipedia - Crystal McKellar -- American attorney and former child actress
Wikipedia - Crystal -- Solid material whose constituent atoms, molecules, or ions are arranged in an ordered pattern extending in all three spatial dimensions
Wikipedia - C-Squat -- Former squat and housing co-op in Manhattan
Wikipedia - CSS Chattahoochee -- Confederate States Navy gunboat
Wikipedia - Cube attack -- Method of cryptanalysis
Wikipedia - CU convoys -- Convoys during naval battles of the Second World War
Wikipedia - Cultural heritage -- Physical artifact or intangible attribute of a society inherited from past generations
Wikipedia - Cultural mulatto
Wikipedia - Culture of France -- Pattern of human activity and symbolism associated with France and its people
Wikipedia - Culture of Germany -- Pattern of human activity and symbolism associated with Germany and its people
Wikipedia - Culture of Latvia -- Pattern of human activity and symbolism associated with Latvia and its people
Wikipedia - Culture of The Church of Jesus Christ of Latter-day Saints
Wikipedia - Culture of the Native Hawaiians -- Pattern of human activity and symbolism associated with Hawaii and its people
Wikipedia - Culture of the United States -- Pattern of human activity and symbolism associated with the United States and its people
Wikipedia - Culture of Turkmenistan -- Pattern of human activity and symbolism associated with Turkmenistan and its people
Wikipedia - Culver Battery -- Artillery battery in England
Wikipedia - Cunard Building (New York City) -- Office skyscraper in Manhattan, New York
Wikipedia - Cunning folk traditions and the Latter Day Saint movement -- Early practices of the Latter Day Saints
Wikipedia - Cuore matto -- 1967 single by Little Tony
Wikipedia - Curious George Goes to Town -- Attraction at Universal Studios Florida
Wikipedia - Curiously recurring template pattern
Wikipedia - Curtis Culwell Center attack
Wikipedia - Curtiss A-12 Shrike -- American attack aircraft
Wikipedia - Curtiss A-18 Shrike -- American attack aircraft
Wikipedia - Curtiss A-8 -- American attack aircraft
Wikipedia - Curtiss XA-14 -- American attack aircraft prototype
Wikipedia - Curtiss YA-10 Shrike -- American attack aircraft prototype
Wikipedia - Curt Mattson -- Finnish sailor
Wikipedia - Custody evaluation -- Legal process of evaluation of custody matters by an appointed professional
Wikipedia - Custom hardware attack
Wikipedia - Cyatta -- Genus of ant
Wikipedia - Cyber-Attacks
Wikipedia - Cyber-attack
Wikipedia - Cyberattack
Wikipedia - Cyber-kinetic attack
Wikipedia - Cyberwarfare in the United States -- Cyber attacks in the US
Wikipedia - Cyclical pattern
Wikipedia - Cyclic alternating pattern
Wikipedia - Cydonia (Mars) -- An area of Mars that has attracted scientific and popular attention
Wikipedia - Cylindrobasidium laeve -- Species of fungus used as a mycoherbicide to control Acacia mearnsii (black wattle) in South Africa
Wikipedia - Cylon (Battlestar Galactica)
Wikipedia - Cymatics -- Creation of visible patterns on a vibrated plate
Wikipedia - Cynicism (contemporary) -- Attitude characterized by distrust
Wikipedia - Cynthia Coffman (politician) -- American attorney and politician
Wikipedia - Cynthia Hogan -- American attorney and political advisor
Wikipedia - Cyril Rattigan -- English cricketer and British Army officer
Wikipedia - Cyrus Hamlin (general) -- American attorney, politician, and general
Wikipedia - Cystinosis -- A lysosomal storage disease characterized by the abnormal accumulation of cystine in the lysosomes. It follows an autosomal recessive inheritance pattern and has material basis in mutations in the CTNS gene, located on chromosome 17.
Wikipedia - Daana Chintamani Attimabbe Award -- Indian literary award
Wikipedia - Dabbeghatta -- Village in Mandya district, Karnataka, India
Wikipedia - Dade battle -- Second Seminole War battle
Wikipedia - Dags att tM-CM-$nka pM-CM-% refrM-CM-$ngen -- 2013 Gyllene Tider album
Wikipedia - Dagworth Station -- Cattle station in Queensland, Australia
Wikipedia - Daily News Building -- Office skyscraper in Manhattan, New York
Wikipedia - Dairy cattle evaluation -- systems for rating dairy cattle
Wikipedia - Daisy May Pratt Erd -- United States Navy sailor
Wikipedia - Daisy Platts-Mills -- New Zealand doctor
Wikipedia - Dakin Matthews -- American actor
Wikipedia - Daliah Saper -- American attorney
Wikipedia - Dallas Rattlers -- American lacrosse franchise
Wikipedia - Dalli-Rajhara railway station -- Railway station in Chattisgarh
Wikipedia - Dalya Attar -- American politician
Wikipedia - Damares Alves -- Brazilian attorney and evangelical pastor
Wikipedia - Damask -- Reversible figured fabric of silk, wool, linen, cotton, or synthetic fibres, with a pattern formed by weaving
Wikipedia - Damianos Kattar -- Lebanese economist
Wikipedia - Damon Martinez -- American attorney
Wikipedia - Dancing Barefoot -- 1979 single by Patti Smith
Wikipedia - Danger Close: The Battle of Long Tan -- Australian war film about the Battle of Long Tan during the Vietnam War
Wikipedia - Dangerfield's -- Comedy club located in the Upper East Side of Manhattan, New York City
Wikipedia - Dangerous Ishhq -- 2012 film by Vikram Bhatt
Wikipedia - Dangi cattle -- Cattle breed
Wikipedia - Daniela Rubatto -- Italian geochemist
Wikipedia - Daniel Battsek -- British film producer
Wikipedia - Daniel Bogden -- American attorney
Wikipedia - Daniel Chadwick -- American attorney (1825-1884)
Wikipedia - Daniel Davis (Massachusetts lawyer) -- American attorney
Wikipedia - Daniel Dreisbach -- American author, academic, and attorney
Wikipedia - Daniel J. Patterson -- American architect
Wikipedia - Daniel Kaplan (physicist) -- French condensed matter physicist
Wikipedia - Daniel Laemouahuma Jatta -- Jola scholar and musician from Mandinary, Gambia
Wikipedia - Daniel Lord -- American attorney
Wikipedia - Daniel Mattes -- Austrian businessman
Wikipedia - Daniel McKinsey -- American dark matter researcher
Wikipedia - Daniel Patterson (politician) -- American politician
Wikipedia - Daniel S. Goldman -- American attorney
Wikipedia - Daniel Sheehan (attorney)
Wikipedia - Daniel Snoeks -- Australian-born South Korea-based model, television personality, and tattoo artist
Wikipedia - Daniel Westmattelmann -- German bicycle racer
Wikipedia - Daniel Ziblatt -- American political scientist
Wikipedia - Daniel Zovatto -- Costa Rican film and television actor
Wikipedia - Dan Lungren -- Former U.S. Representative from California; 29th Attorney General of California
Wikipedia - Dannatt's tiger -- Species of butterfly
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Wikipedia - DA Patterson
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Wikipedia - Dark Matter and the Dinosaurs -- 2015 non-fiction book by Harvard astrophysicist Lisa Randall
Wikipedia - Dark Matter (comics)
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Wikipedia - Dark Matter (TV series) -- Canadian science fiction TV series
Wikipedia - Dark matter -- Hypothetical form of matter comprising most of the matter in the universe
Wikipedia - Dark photon -- Hypothetical force carrier particle connected to dark matter
Wikipedia - Dark radiation -- A postulated type of radiation that mediates interactions of dark matter
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Wikipedia - DDoS attack
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Wikipedia - Decipherment of rongorongo -- Attempts to understand Easter Island script
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Wikipedia - Deep inelastic scattering
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Wikipedia - Defensive attribution hypothesis
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Wikipedia - Definition -- Statement that attaches a meaning to a term
Wikipedia - Degenerate matter -- Collection of free, non-interacting particles with a pressure and other physical characteristics determined by quantum mechanical effects
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Wikipedia - Delegation pattern
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Wikipedia - Denel Rooivalk -- Attack helicopter by Atlas Aircraft Corporation, later Denel Aviation
Wikipedia - Denial of service attacks
Wikipedia - Denial of service attack
Wikipedia - Denial-of-service attack -- Cyber attack disrupting service by overloading the provider of the service
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Wikipedia - Department of Biodiversity, Conservation and Attractions (Western Australia) -- Government department in Western Australia
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Wikipedia - Deposition (Tiepolo) -- 1770 painting by Giambattista Tiepolo
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Wikipedia - Derfflinger-class battlecruiser -- Ship class of the Imperial German Navy
Wikipedia - Design 1047 battlecruiser -- Proposed class of Dutch battlecruisers
Wikipedia - Design A-150 battleship -- Planned Imperial Japanese class of super battleships
Wikipedia - Design pattern (computer science)
Wikipedia - Design Patterns (book)
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Wikipedia - Design Patterns
Wikipedia - Design patterns
Wikipedia - Design pattern
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Wikipedia - Desire-Alexandre Batton -- French composer
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Wikipedia - De Zaandplatte, Ruinen -- Dutch windmill
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Wikipedia - Dick Van Patten -- American actor
Wikipedia - Dictionary attack -- Technique for defeating password protection using lists of likely possibilities
Wikipedia - Dictyocaulus -- Genus of nematode parasites of the bronchial tree of horses, sheep, goats, deer, and cattle
Wikipedia - Didenheim -- Part of Brunstatt-Didenheim in Grand Est, France
Wikipedia - Diefmatten -- Commune in Grand Est, France
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Wikipedia - Diel vertical migration -- A pattern of daily vertical movement characteristic of many aquatic species
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Wikipedia - Differential-linear attack
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Wikipedia - Disc golf -- Sport in which players attempt to throw a disc into a target in the fewest throws possible
Wikipedia - Discourse on the Tides -- An essay by Galileo Galilei in 1616 that attempted to explain the motion of Earth's tides as a consequence of Earth's rotation and revolution around the sun
Wikipedia - Discovered attack
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Wikipedia - Discovery Park (Seattle) -- A park in Seattle, US
Wikipedia - Disenchantment (TV series) -- Animated fantasy sitcom created by Matt Groening
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Wikipedia - Disney's America -- Canceled theme park near Manassas National Battlefield Park
Wikipedia - Dissipative system -- a thermodynamically open system which is operating out of, and often far from, thermodynamic equilibrium in an environment with which it exchanges energy and matter
Wikipedia - Distinguishing attack
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Wikipedia - Distributed denial-of-service attack
Wikipedia - Distributed design patterns
Wikipedia - Distributive lattice
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Wikipedia - Dive Alert: Matt's Version -- 1999 video game
Wikipedia - Diver's attendant
Wikipedia - Diver's attendant -- Diver's attendant
Wikipedia - Divination -- Attempt to gain insight into a question or situation
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Wikipedia - Diving horse -- Tourist attraction
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Wikipedia - DMA attack -- Cyberattack exploiting high-speed expansion ports
Wikipedia - DNS amplification attack
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Wikipedia - Draft:List of professional wrestling attendance records in the United States -- list of the largest attendances in the history of American professional wrestling
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Wikipedia - Dreadnought battleship
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Wikipedia - DreamWorks Theatre -- Attraction at Universal Studios Hollywood
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Wikipedia - Driveway Heart Attack -- album by The Fauves
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Wikipedia - Dunk tank -- Attraction with the goal of dropping a target into a tank of water
Wikipedia - Dupatta -- Cloth wrap worn as a shawl, scarf, or veil in South Asia
Wikipedia - Durfee square -- Integer partition attribute, in number theory
Wikipedia - Durgai Amman Temple, Patteeswaram -- Hindu temple in Patteeswaram
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Wikipedia - Durgeshnandini -- Novel by Bankim Chandra Chattopadhyay
Wikipedia - Durg Junction railway station -- Railway station in Chattisgarh
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Wikipedia - Easton's Bible Dictionary -- Illustrated Bible dictionary compiled by Matthew George Easton
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Wikipedia - Ecological indicator -- Attributes of ecosystems which signify their health
Wikipedia - Economic effects of the September 11 attacks -- Market shocks
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Wikipedia - Ecosophy -- Philosophy of ecological harmony or equilibrium as developed by Arne NM-CM-&ss or Felix Guattari
Wikipedia - Edakkad Battalion 06 -- Indian Malayalam-language action film
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Wikipedia - Eden Project -- Visitor attraction in Cornwall in the United Kingdom.
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Wikipedia - Edmunds-Tucker Act -- Act of Congress that focused on restricting some practices of The Church of Jesus Christ of Latter-day Saints
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Wikipedia - Educational attainment in the United States
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Wikipedia - Edward III (play) -- 1596 play often attributed to Shakespeare
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Wikipedia - Efforts to impeach Barack Obama -- Talks and activities of attempted approaches into a possible impeachment of Barack Obama
Wikipedia - Efforts to impeach Donald Trump -- Talks and activities of attempted approaches into the possible impeachment of Donald Trump
Wikipedia - Efforts to reform the United States Electoral College -- Attempts to change the way the U.S. president and vice president are elected
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Wikipedia - Electrohydrogenesis -- Generating hydrogen from organic matter
Wikipedia - Electromagnetic attack
Wikipedia - Electron emission -- The ejection of an electron from the surface of matter, or atomic nucleus
Wikipedia - Electronic bidet -- Nozzle attached to an existing toilet, or a part of the toilet itself
Wikipedia - Electronic entropy -- The entropy of a system attributable to electrons' probabilistic occupation of states
Wikipedia - Electrosport -- AMC cars converted to battery power
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Wikipedia - Eleutherae -- City in the northern part of Attica
Wikipedia - Elevational diversity gradient -- Ecological pattern in which biodiversity changes with elevation
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Wikipedia - Elizabeth Pattey
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Wikipedia - Elizabeth Street (Manhattan) -- Street in Manhattan, New York
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Wikipedia - El Museo del Barrio -- Museum in Manhattan, New York
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Wikipedia - El Qattah -- Village in Giza Governorate, Egypt
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Wikipedia - Embolus -- Unattached mass that travels through the bloodstream
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Wikipedia - En attendant Godot
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Wikipedia - End of World War II in Europe -- Final battles as well as the German surrender to the Allies
Wikipedia - Enduring power of attorney -- Authorisation under English law to act on someone else's behalf
Wikipedia - Enercell -- Battery brand
Wikipedia - Energy being -- Theoretical life form composed of energy rather than matter
Wikipedia - Eng Foong Ho v Attorney-General -- Singapore legal judgement
Wikipedia - Engineer Combat Battalion -- Military unit of US Army Corps of Engineers
Wikipedia - England expects that every man will do his duty -- Signal sent by Admiral Nelson before the Battle of Trafalgar 1805
Wikipedia - English Armada -- attack fleet sent against Spain by Queen Elizabeth I of England
Wikipedia - English, August -- Book by Upamanyu Chatterjee
Wikipedia - English Longhorn -- British breed of cattle
Wikipedia - English rose (epithet) -- Nickname for an attractive English woman
Wikipedia - English words first attested in Chaucer -- Etymology of Geoffrey Chaucer
Wikipedia - Enmerkar and the Lord of Aratta
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Wikipedia - Entertainment -- Activity that holds attention or gives pleasure
Wikipedia - Entity-attribute-value model -- Type of data model
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Wikipedia - Equation of state -- An equation describing the state of matter under a given set of physical conditions
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Wikipedia - Ergative-absolutive alignment -- Pattern relating to the subject and object of verbs
Wikipedia - Ergodicity economics -- Theory that attempts to blend economics and ergodic theory
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Wikipedia - Erminia (Scarlatti) -- Composition by Alessandro Scarlatti
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Wikipedia - ErnM-EM-^Q Pattantyus-M-CM-^Abraham -- Hungarian journalist and writer
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Wikipedia - Ersatz Yorck-class battlecruiser -- Class of German battlecruisers
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Wikipedia - EspaM-CM-1a-class battleship -- Ship class
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Wikipedia - Essentialism -- A view that every entity has identifying attributes
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Wikipedia - Ethelbert Blatter -- Swiss Jesuit priest and botanist in British India (1877-1934)
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Wikipedia - Euclidean geometry -- Mathematical system attributed to Euclid
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Wikipedia - Eupithecia attali -- Species of moth
Wikipedia - Eureka School (Hattiesburg, Mississippi) -- Historic building in Hattiesburg, Mississippi, United States
Wikipedia - Eureka (word) -- Interjection used to celebrate a discovery or invention; a transliteration of a word attributed to Archimedes
Wikipedia - EURion constellation -- Pattern of symbols incorporated into a number of banknote designs
Wikipedia - Eurydice (Aucoin) -- Opera by Matthew Aucoin
Wikipedia - Eusociality -- Highest level of animal sociality a species can attain
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Wikipedia - Event-Based Asynchronous Pattern
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Wikipedia - Evergreen Point Floating Bridge -- Floating bridge carrying a freeway in Seattle, Washington
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Wikipedia - Everything in Between (Matt Wertz album) -- album by Matt Wertz
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Wikipedia - Evil Maid attack
Wikipedia - Evil maid attack -- Type of computer security breach
Wikipedia - Evolutionary anachronism -- Attributes of living species that are best explained as having been favorably selected due to coevolution with other species that have since become extinct
Wikipedia - Evolutionary approaches to depression -- Attempts by evolutionary psychologists to use the theory of evolution to shed light on the problem of mood disorders
Wikipedia - Ewoks: The Battle for Endor -- 1985 TV movie directed by Ken Wheat
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Wikipedia - Experience Estabrook -- 19th century American attorney and legal administrator, 3rd Attorney General of Wisconsin
Wikipedia - Experiential avoidance -- Attempts to avoid internal experiences
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Wikipedia - Expletive attributive
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Wikipedia - Extended attribute
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Wikipedia - Giulia Galli -- American condensed-matter physicist
Wikipedia - Giuliana Attenni -- Italian film editor
Wikipedia - Giulio Battiferri -- Italian actor
Wikipedia - Giulio Mattei -- 17th-century Catholic bishop
Wikipedia - Giulio Natta
Wikipedia - Giuseppe Attardi
Wikipedia - Giuseppe Battiston -- Italian actor
Wikipedia - Giuseppe Borgatti
Wikipedia - Giuseppe Carattino -- Italian sailor
Wikipedia - Glasgow Airport attack -- Terrorist attack at Glasgow airport
Wikipedia - Glasgow hotel stabbings -- Stabbing attack
Wikipedia - Glasgow patter -- Anglic language variety spoken in and around Glasgow, Scotland
Wikipedia - Glass break detector -- Sensor used in electronic burglar alarms that detects if a pane of glass is shattered or broken
Wikipedia - Glattbach (river) -- River in Germany
Wikipedia - Glatt (Neckar) -- River in Germany
Wikipedia - Gleiwitz incident -- staged attack by Nazi forces to begin the invasion of Poland in 1939
Wikipedia - Glenn S. Gerstell -- American attorney
Wikipedia - Glider (Conway's Life) -- Moving pattern of five live cells in Conway's Game of Life
Wikipedia - Glitter in Their Eyes -- 2000 single by Patti Smith
Wikipedia - Globe Building, Beebe Building and Hotel Cecil -- Historic buildings in Seattle, Washington
Wikipedia - Gloria Allred -- American attorney
Wikipedia - Gloria Tristani -- Puerto Rico-born attorney and politician
Wikipedia - Glorious First of June -- Naval battle of the French Revolutionary Wars
Wikipedia - Glycosylation -- The covalent attachment and further modification of carbohydrate residues to a substrate molecule.
Wikipedia - Glycosylphosphatidylinositol -- Phosphoglyceride attached to proteins
Wikipedia - Glyn Watts -- British ice dancer
Wikipedia - GoBots: Battle of the Rock Lords -- 1986 film by Ray Patterson
Wikipedia - Godfrey atte Curt -- 13th-century English politician
Wikipedia - Godhead (Latter Day Saints)
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Wikipedia - Godzilla: Battle Legends -- Video game
Wikipedia - Godzilla: City on the Edge of Battle -- 2018 film by KM-EM-^Mbun Shizuno
Wikipedia - Godzilla, Mothra and King Ghidorah: Giant Monsters All-Out Attack -- 2001 film by ShM-EM-+suke Kaneko
Wikipedia - Godzilla Trading Battle -- Video game
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Wikipedia - Golden Chicken 3 -- 2014 Hong Kong comedy film directed by Matt Chow
Wikipedia - Golden Horseshoe Saloon -- Theme park attraction in Disneyland, Anaheim, California
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Wikipedia - Gomorrah (film) -- 2008 film directed by Matteo Garrone
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Wikipedia - Google Attribution
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Wikipedia - Gopala Bhatta Goswami
Wikipedia - Gopala Bhatta
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Wikipedia - Gopal Datt -- Indian actor and writer
Wikipedia - Gordon Guyatt
Wikipedia - Gordon MacDonald (American politician) -- 30th Attorney General of New Hampshire
Wikipedia - Gordon Watts -- British racewalker
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Wikipedia - Goring Attack -- Chess opening
Wikipedia - Gospel Greats -- album by Sandi Patty
Wikipedia - Gospel of Matthew -- Book of the New Testament
Wikipedia - Gospel of Pseudo-Matthew -- New Testament apocrypha
Wikipedia - Gousset -- Component found in 15th-century battle gear
Wikipedia - Government Polytechnic, Ambikapur -- Government-run Technical Institute located in Ambikapur, Chhattisgarh, India.
Wikipedia - GPS wildlife tracking -- Remotely observe movement or migratory patterns in a wild animal using the Global Positioning System
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Wikipedia - Grace Matthews -- radio actress
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Wikipedia - Graham Watt -- Politician
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Wikipedia - Grand-Bassam shootings -- Terrorist attack in Grand-Bassam, Ivory Coast on 13 March 2016
Wikipedia - Grand Central LIRR terminal -- Future Long Island Rail Road station in Manhattan, New York
Wikipedia - Grand Hyatt Hong Kong -- Hyatt-branded hotel in Hong Kong
Wikipedia - Grand Street (Manhattan) -- Street in Manhattan, New York
Wikipedia - Grant Woods -- 23rd attorney general of Arizona
Wikipedia - Grass Fight -- 1835 battle during the Texas Revolution
Wikipedia - Gratitude -- Feeling or attitude in acknowledgment of a benefit that one has received or will receive
Wikipedia - Grattan Bridge -- Bridge in Ireland
Wikipedia - Grattan, Minnesota -- Unincorporated community in Minnesota, United States
Wikipedia - Grattan Township, Holt County, Nebraska -- Township in Nebraska, United States
Wikipedia - Grattius -- Roman poet who flourished during the life of Augustus (63 BC - 14 AD)
Wikipedia - Gravity -- Phenomenon of attraction between objects with mass
Wikipedia - Graybar Building -- Office skyscraper in Manhattan, New York
Wikipedia - Gray matter heterotopia -- Group of neurological disorders
Wikipedia - Gray Matters (2006 film) -- 2006 American comedy film
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Wikipedia - Greater Seattle Business Association -- LGBT chamber of commerce
Wikipedia - Great Filter -- Whatever prevents interstellar civilisations from arising from non-living matter
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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 Naval Battles: Guadalcanal 1942-1943 -- 1994 strategy video game
Wikipedia - Great Naval Battles: North Atlantic 1939-1943 -- 1992 video game
Wikipedia - Great Northern Tunnel -- Rail tunnel in Seattle, Washington, United States
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Wikipedia - Greek battleship Salamis -- Unfinished Greek warship (1912-1932)
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Wikipedia - Greenwich Street -- Street in Manhattan, New York
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Wikipedia - Grey-tailed tattler -- Species of bird
Wikipedia - Grigory Barenblatt
Wikipedia - Griselda (A. Scarlatti) -- Opera by Alessandro Scarlatti
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Wikipedia - Grob's Attack
Wikipedia - Group attribution error
Wikipedia - Group of forces in battle with the counterrevolution in the South of Russia
Wikipedia - Grumman A-6 Intruder -- 1960 attack aircraft family by Grumman
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Wikipedia - Grunenmatt railway station -- Swiss railway station
Wikipedia - G-string -- Strip of cloth passed from front to back between the legs, attached to and supported by a cord or band around the waist
Wikipedia - Guam (1944) order of battle -- Order of battle for World War II battle
Wikipedia - Guanyin -- Chinese interpretation of the bodhisattva AvalokiteM-EM-^[vara
Wikipedia - Guattari
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Wikipedia - Guatteria augusti -- Species of plant
Wikipedia - Guatteria calliantha -- Species of plant
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Wikipedia - Guatteria excelsa -- Species of plant
Wikipedia - Guatteria geminiflora -- Species of plant
Wikipedia - Guatteria glauca -- Species of plant
Wikipedia - Guatteria guentheri -- Species of plant
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Wikipedia - Guide to the Bodhisattva's Way of Life
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Wikipedia - Ha! Ha! Houdini! -- Book by Patti Smith
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Wikipedia - Hale Building -- Building in Manhattan, New York
Wikipedia - Hale Library -- Main library building on Kansas State University's Manhattan, United States
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Wikipedia - HallM-CM-% hela pressen -- 1982 Chattanooga song
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Wikipedia - Hallstatt -- Town in Gmunden, Upper Austria, Austria
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Wikipedia - Halstead-Reitan Neuropsychological Battery
Wikipedia - Hamad Al-Attiyah -- Qatari equestrian
Wikipedia - Hamburger -- Dish consisting of a bun, patty, and other fillings
Wikipedia - Hamilton Burger -- Fictional district attorney
Wikipedia - Hamilton-Holly House -- Building in Manhattan, New York, United States
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Wikipedia - Hanapepe massacre -- Battle of HanapM-DM-^SpM-DM-^S on September 9, 1924 in KauaM-JM-;i, HawaiM-JM-;i
Wikipedia - Hanau shootings -- Terrorist attacks in Hanau, Hesse, Germany
Wikipedia - Handmaiden -- Female personal attendant who waits on the lady of the house
Wikipedia - Hanging garden (cultivation) -- Artistic garden or small urban farm that is attached to or built on a wall
Wikipedia - Hanlon's razor -- Never attribute to malice that which is adequately explained by stupidity
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Wikipedia - Hannah Aitchison -- American tattoo artist
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Wikipedia - Hannibal Boone -- American Attorney General
Wikipedia - Hannibal Hamlin (Tefft) -- Bronze sculpture depicting the American attorney and politician of the same name by Charles Tefft, installed at the US Capitol's National Statuary Hall, in Washington, DC
Wikipedia - Hannibal's crossing of the Alps -- 218 BC Carthaginian attack against the Roman Republic through the Alps
Wikipedia - Hanoi graph -- pattern of states and moves in the Tower of Hanoi puzzle
Wikipedia - Hanover Battery -- Former artillery battery in Gibraltar
Wikipedia - Hanratty
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Wikipedia - Haraden Pratt
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Wikipedia - Haridas Bhattacharya
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Wikipedia - Harlequinade (Rattigan)
Wikipedia - Harlequin print -- Fabric pattern
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Wikipedia - Harold Douglas Pratt, Jr.
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Wikipedia - Harris' Missouri Battery (1864) -- Artillery battery in the Confederate States Army
Wikipedia - Harry B. Amey -- American attorney and politician (1868-1949)
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Wikipedia - Harry O. Stratton -- American politician
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Wikipedia - Hasan al-Attar
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Wikipedia - Hasenmatt -- Mountain in Solothurn, Switzerland
Wikipedia - Hash function security summary -- Publicly known attacks against cryptographic hash functions
Wikipedia - Hassan El-Sayed Attia -- Egyptian sports shooter
Wikipedia - Hasso Plattner Institute
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Wikipedia - Hattaushi Station -- Railway station in Nemuro, Hokkaido, Japan
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Wikipedia - Hatten Yoder
Wikipedia - Hatter (Alice's Adventures in Wonderland)
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Wikipedia - Hatthaka of Alavi
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Wikipedia - Hattie Jacques on stage, radio, screen and record -- Media credits for Hattie Jacques
Wikipedia - Hattie Jacques -- English comedy actress of stage, radio and screen
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Wikipedia - Hattie McDaniel -- African American actress
Wikipedia - Hattie Morahan -- English television, film, and stage actress
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Wikipedia - Hattie Tavernier -- Fictional character from the BBC soap opera EastEnders
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Wikipedia - HattM-EM-^M, Tottori -- Human settlement in Japan
Wikipedia - Hatto I
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Wikipedia - Hattorigawa Station -- Railway station in Yao, Osaka Prefecture, Japan
Wikipedia - Hattori HanzM-EM-^M -- samurai of the Sengoku era; major samurai ally of the Tokugawa clan
Wikipedia - Hattori Station (Okayama) -- Railway station in SM-EM-^Mja, Okayama Prefecture, Japan
Wikipedia - Hattori-Stong theorem -- Links the stable homotopy of a Thom spectrum and the primitive elements of its K-homology
Wikipedia - Hattori-tenjin Station -- Railway station in Toyonaka, Osaka Prefecture, Japan
Wikipedia - Hattstatt -- Commune in Grand Est, France
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Wikipedia - Haunted attraction (simulated)
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Wikipedia - Hawley Pratt -- American film director and animator
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Wikipedia - Headquarters Support and Signal Battalion (Estonia) -- Estonian military unit
Wikipedia - Health (game terminology) -- Gaming-related attribute
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Wikipedia - Heart Attack (Demi Lovato song) -- 2013 single by Demi Lovato
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Wikipedia - Heart attack
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Wikipedia - Heat -- Energy transfer, other than by thermodynamic work or by transfer of matter
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Wikipedia - He blew with His winds, and they were scattered -- Phrase used to celebrate the triumph of England over the 1588 Spanish Armada
Wikipedia - Hebrew Gospel hypothesis -- Group of theories for the synoptic problem, stating that a lost Hebrew or Aramaic gospel lies behind the canonical gospels; based upon a 2nd-century tradition from Papias of Hierapolis, that the apostle Matthew composed such a gospel
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Wikipedia - Heimbach (Glatt) -- River in Baden-Wurttemberg
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Wikipedia - Help:Advanced text formatting
Wikipedia - Help:Cheatsheet -- Brief guide to Wikipedia formatting codes
Wikipedia - Hemodynamics of the aorta -- Study of the flow patterns and forces in the thoracic aorta
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Wikipedia - Henna railway station -- Railway station in Orimattila, Finland
Wikipedia - Henri Attal -- French actor
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Wikipedia - Henry atte Stone II -- 15th-century English politician
Wikipedia - Henry atte Stone I -- 14th-century English politician
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Wikipedia - Henry Grattan -- Irish politician
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Wikipedia - Henry Hiatt -- British gymnast
Wikipedia - Henry Hudson Bridge -- Bridge between Manhattan and the Bronx, New York
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Wikipedia - Henry Street (Manhattan) -- Street in Manhattan, New York
Wikipedia - Henry W. Anderson -- American attorney and leader of the Republican Party in Virginia
Wikipedia - Henschel Hs 129 -- German twin engine WWII ground attack aircraft
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Wikipedia - Herbert Matthews -- American journalist
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Wikipedia - Heriot-Watt University -- University based in Edinburgh
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Wikipedia - Herman Matthews -- American drummer and composer
Wikipedia - Hermeticism -- Tradition based primarily upon writings attributed to Hermes Trismegistus
Wikipedia - Heroes of Newerth -- Multiplayer online battle arena video game
Wikipedia - Heroes of the Storm -- Multiplayer online battle arena video game
Wikipedia - Hero's journey -- Pattern in storytelling
Wikipedia - Herr Puntila and His Servant Matti -- 1979 film
Wikipedia - Hertzsprung-Russell diagram -- A scatter plot of stars showing the relationship between the stars' absolute magnitudes or luminosities versus their stellar classifications
Wikipedia - Hester Sigerson Piatt -- Irish writer
Wikipedia - Hester Street (Manhattan) -- Street in Manhattan, New York
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Wikipedia - Hexagonal lattice
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Wikipedia - Hierarchical visitor pattern
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Wikipedia - Higher Attestation Commission
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Wikipedia - High Line -- Public park in Manhattan, New York
Wikipedia - High-pass filter -- Filter that passes signals with a frequency higher than a certain cutoff frequency, and attenuates signals with lower frequencies
Wikipedia - High temperature hydrogen attack -- Steel-related engineering problem
Wikipedia - Hijackers in the September 11 attacks -- Wikimedia list article
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Wikipedia - Hindenburg Line -- Battle of World War I
Wikipedia - Hindenburg Omen -- Technical analysis pattern of markets
Wikipedia - H-index -- Author-level metric that attempts to measure the productivity and citation impact of the publications of a person
Wikipedia - Hindoostan (Battle honour) -- Battle honor celebrating the conquest of British India
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Wikipedia - Historiography of the Battle of France
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Wikipedia - History of Seattle before 1900 -- none
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Wikipedia - History of The Church of Jesus Christ of Latter-day Saints
Wikipedia - History of the Latter Day Saint movement
Wikipedia - Histrionic personality disorder -- Personality disorder characterized by excessive emotionality and attention-seeking behaviors
Wikipedia - Hit-and-run tactics -- Military doctrine of evasive attacks
Wikipedia - Hit-or-miss transform -- Detects a given configuration (or pattern) in a binary image
Wikipedia - HK-5000G -- Chinese carrier-based attack aircraft
Wikipedia - HloM-CM-0skviM-CM-0a -- Old Norse epic poem about a battle of Goths and Huns.
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Wikipedia - HMAS Parramatta (D55) -- River-class torpedo-boat destroyer of the Royal Australian Navy
Wikipedia - HMAS Parramatta (DE 46) -- River class destroyer escort of the Royal Australian Navy
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Wikipedia - HM-CM-%kan Mattson -- Swedish canoeist
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Wikipedia - HMS Agincourt (1913) -- Dreadnought battleship launched in 1913
Wikipedia - HMS Agincourt (D86) -- Royal Navy Battle class destroyer
Wikipedia - HMS Ajax (1912) -- UK King George V-class battleship
Wikipedia - HMS Anson (1886) -- Admiral-class battleship
Wikipedia - HMS Anson (79) -- King George V class battleship
Wikipedia - HMS Barfleur (1892) -- British pre-dreadnought battleship
Wikipedia - HMS Barham (04) -- Queen Elizabeth-class battleship
Wikipedia - HMS Battler (D18) -- Attacker-class escort carrier
Wikipedia - HMS Benbow (1885) -- Admiral-class battleship
Wikipedia - HMS Benbow (1913) -- Iron Duke-class battleship
Wikipedia - HMS Bulwark (1899) -- London class pre-dreadnought battleship
Wikipedia - HMS Camperdown (1885) -- Admiral-class battleship of the Royal Navy
Wikipedia - HMS Camperdown (D32) -- Battle-class destroyer of the Royal Navy
Wikipedia - HMS Canopus (1897) -- Canopus-class battleship
Wikipedia - HMS Centurion (1911) -- King George V-class battleship
Wikipedia - HMS Collingwood (1882) -- Admiral-class battleship
Wikipedia - HMS Collingwood (1908) -- British Royal Navy battleship
Wikipedia - HMS Colossus (1882) -- 1886 Colossus-class ironclad battleship
Wikipedia - HMS Colossus (1910) -- 1911 Colossus-class battleship of the United Kingdom
Wikipedia - HMS Dreadnought (1906) -- Battleship of the Royal Navy which entered service in 1906
Wikipedia - HMS Duke of Kent -- proposed line of battle ship
Wikipedia - HMS Duke of York (17) -- King George V-class battleship of the Royal Navy
Wikipedia - HMS Duncan (1901) -- Royal Navy pre-dreadnought battleship
Wikipedia - HMS Empress of India -- 1893 Royal Sovereign-class battleship
Wikipedia - HMS Erin -- Royal Navy battleship
Wikipedia - HMS Furious (47) -- 1917 Royal Navy Courageous-class battlecruiser later converted into an aircraft carrier
Wikipedia - HMS Glorious -- Courageous-class battlecruiser built for the Royal Navy during the First World War and later converted to aircraft carrier
Wikipedia - HMS Glory (1899) -- Canopus-class battleship
Wikipedia - HMS Goliath (1898) -- Canopus-class pre-dreadnought battleship
Wikipedia - HMS Hercules (1910) -- 1910 Colossus-class battleship of the Royal Navy
Wikipedia - HMS Hogue (D74) -- 1944 Battle-class destroyer
Wikipedia - HMS Hood (1891) -- Royal Sovereign-class battleship of the Royal Navy scuttled in Portland Harbour
Wikipedia - HMS Hood -- Admiral-class battlecruiser of the Royal Navy
Wikipedia - HMS Howe (1885) -- Admiral-class battleship
Wikipedia - HMS Howe (32) -- King George V-class battleship of the Royal Navy
Wikipedia - HMS Hunter (D80) -- 1943 Attacker-class escort carrier later converted to a merchant ship
Wikipedia - HMS Indefatigable (1909) -- 1911 Indefatigable-class battlecruiser of the Royal Navy
Wikipedia - HMS Indomitable (1907) -- 1907 Invincible-class battlecruiser of the Royal Navy
Wikipedia - HMS Irresistible (1898) -- British pre-dreadnought battleship
Wikipedia - HMS Jupiter (1895) -- Pre-Dreadnought battleship
Wikipedia - HMS King George V (1911) -- King George V-class battleship
Wikipedia - HMS King George V (41) -- British battleship
Wikipedia - HMS Lion (1910) -- Lion-class battlecruiser
Wikipedia - HMS Malaya -- 1915 Queen Elizabeth-class battleship of the Royal Navy
Wikipedia - HMS Mars (1896) -- Majestic-class battleship
Wikipedia - HMS Montagu (1901) -- Pre-dreadnought battleship of the British Royal Navy wrecked on Lundy Island
Wikipedia - HMS Nelson (28) -- Nelson-class battleship
Wikipedia - HMS Neptune (1909) -- 1909 battleship
Wikipedia - HMS New Zealand (1911) -- Indefatigable-class battlecruiser
Wikipedia - HMS Ocean (1898) -- Canopus-class battleship
Wikipedia - HMS Prince of Wales (1902) -- 1904 battleship
Wikipedia - HMS Prince of Wales (53) -- King George V class battleship of the Royal Navy
Wikipedia - HMS Princess Royal (1911) -- Lion-class battlecruiser
Wikipedia - HMS Pursuer (D73) -- 1943 Attacker-class escort carrier
Wikipedia - HMS Queen Elizabeth (1913) -- Queen Elizabeth-class battleship
Wikipedia - HMS Queen Mary -- Last battlecruiser built by the Royal Navy before World War I
Wikipedia - HMS Ramillies (07) -- Revenge-class battleship
Wikipedia - HMS Ramillies (1892) -- Royal Sovereign-class battleship
Wikipedia - HMS Repulse (1892) -- Royal Sovereign-class battleship
Wikipedia - HMS Repulse (1916) -- Renown-class battlecruiser of the Royal Navy
Wikipedia - HMS Resolution (09) -- Battleship
Wikipedia - HMS Resolution (1892) -- Royal Sovereign-class battleship
Wikipedia - HMS Revenge (06) -- Lead Revenge-class battleship
Wikipedia - HMS Revenge (1892) -- Royal Sovereign-class battleship
Wikipedia - HMS Rodney (1884) -- Admiral class battleship
Wikipedia - HMS Royal Oak (08) -- 20th-century British Revenge-class battleship
Wikipedia - HMS Royal Oak (1892) -- Royal Sovereign-class battleship
Wikipedia - HMS Royal Sovereign (05) -- Revenge-class battleship
Wikipedia - HMS Royal Sovereign (1891) -- Royal Sovereign-class battleship
Wikipedia - HMS St Vincent (1908) -- British Royal Navy battleship
Wikipedia - HMS Tiger (1913) -- battlecruiser of the Royal Navy
Wikipedia - HMS Tracker (D24) -- 1943 Attacker-class escort aircraft carrier
Wikipedia - HMS Triumph (1870) -- Swiftsure-class ironclad battleship
Wikipedia - HMS Triumph (1903) -- Swiftsure-class pre-dreadnought battleship
Wikipedia - HMS Valiant (1914) -- 1914 Queen Elizabeth-class battleship of the Royal Navy
Wikipedia - HMS Vanguard (1870) -- Audacious-class central-battery ironclad
Wikipedia - HMS Vanguard (1909) -- British Royal Navy battleship
Wikipedia - HMS Vanguard (23) -- Fast battleship
Wikipedia - HMS Vengeance (1899) -- Canopus-class battleship
Wikipedia - HMS Victorious (1895) -- Majestic-class battleship
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Wikipedia - Homosexuality -- Romantic or sexual attraction or behavior between members of the same sex or gender
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Wikipedia - Inch by Inch (film) -- 1985 film by Matt Sterling
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Wikipedia - Interceptor pattern
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Wikipedia - Intermolecular attraction
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Wikipedia - Interpolation attack
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Wikipedia - Inventory of Historic Battlefields in Scotland -- Wikipedia list article
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Wikipedia - IP fragmentation attack -- Cyberattack method based on Internet Protocol fragmentation
Wikipedia - I quattro libri dell'architettura
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Wikipedia - Key stretching -- Increasing the time needed to test a cryptographic key to protect against brute-force attack
Wikipedia - KFFV -- MeTV station in Seattle
Wikipedia - KFNQ -- Sports radio station in Seattle
Wikipedia - Khadim Hussain Wattoo -- Pakistani politician (b1950)
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Wikipedia - Khalid bin Mohammad Al Attiyah -- Qatari politician
Wikipedia - Khaltmaagiin Battulga -- Mongolian President, member of Democratic party
Wikipedia - Khan Shaykhun chemical attack -- 2017 chemical attack in Syria
Wikipedia - KHAQ -- Radio station in Maxwell-North Platte, Nebraska
Wikipedia - Khara dupatta -- Elaborate wedding ensemble of Muslim brides
Wikipedia - Khatijah Surattee -- Singaporean sports shooter
Wikipedia - Khattak dance -- Tribal dance
Wikipedia - Khatt Atui -- Wadi in Western Sahara and Mauritania
Wikipedia - Khatt Shebib -- Archaeological site in Jordan
Wikipedia - Kherkatta Reservoir -- Man-made lake in Chhattisgarh, India
Wikipedia - Khin Maung Latt -- Burmese politician
Wikipedia - Khnach Romeas -- Commune in Bavel District, Battambang Province, Cambodia
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Wikipedia - KIIT-CD -- Fox/CW affiliate in North Platte, Nebraska
Wikipedia - Kikuchi lines (physics) -- Patterns formed by scattering
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Wikipedia - Killing Birds -- 1988 film by Joe D'Amato and Claudio Lattanzi
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Wikipedia - Kilowatt hour
Wikipedia - Kilowatt-hour -- Unit of energy
Wikipedia - Kilowatt
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Wikipedia - Kindattu -- 6th king of the Shimashki Dynasty
Wikipedia - Kinetochore -- Protein complex that allows microtubules to attach to chromosomes during cell division
Wikipedia - King & Winge (fishing schooner) -- Sailing ship built in Seattle, Washington, US
Wikipedia - King Arthur Carrousel -- Attraction at Disneyland
Wikipedia - King County Metro -- Public transit operator in King County, Washington, including the city of Seattle
Wikipedia - Kingdome -- Demolished stadium in Seattle, Washington, U.S.
Wikipedia - Kingdom of Heaven (Gospel of Matthew)
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Wikipedia - King George V-class battleship (1939) -- 1939 class of battleships of the Royal Navy
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Wikipedia - King's Great Matter
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Wikipedia - Kingsman: The Secret Service -- 2015 film by Matthew Vaughn
Wikipedia - King Street Station -- Amtrak and commuter train station in Seattle, Washington, United States
Wikipedia - KING-TV -- NBC affiliate in Seattle
Wikipedia - Kintetsu Hatta Station -- Railway station in Nagoya, Japan
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Wikipedia - Kirov-class battlecruiser -- Class of Russian guided missile battlecruisers
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Wikipedia - Kishore Bhatt -- Indian voice actor
Wikipedia - KISW -- Rock radio station in Seattle
Wikipedia - Kitchen. The Last Battle -- 2017 film by Anton Fedotov
Wikipedia - Kitsap Fast Ferries -- Passenger ferry system connecting Seattle to Kitsap County, Washington
Wikipedia - KIXI -- Adult standards/oldies radio station in Mercer Island/Seattle, Washington
Wikipedia - KJAQ -- Adult hits radio station in Seattle
Wikipedia - KJLT-FM -- Radio station in North Platte, Nebraska
Wikipedia - KJR (AM) -- Sports radio station in Seattle
Wikipedia - KJR-FM -- Classic hits radio station in Seattle
Wikipedia - KKNW -- Talk radio station in Seattle
Wikipedia - KKOL (AM) -- Radio station in Seattle, Washington
Wikipedia - KKSU (AM) -- Former radio station in Manhattan, Kansas
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Wikipedia - Klewang-class fast attack craft -- Stealth wave-piercing trimaran carbon fast attack craft
Wikipedia - Kliatt -- Bimonthly magazine
Wikipedia - KM-aM-9M-#itigarbha Bodhisattva PM-EM-+rvapraM-aM-9M-^Gidhana SM-EM-+tra -- Sutra in Mahayana Buddhism
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Wikipedia - Knickerbocker Village -- Public housing development in Manhattan, New York
Wikipedia - KNOP-TV -- NBC affiliate in North Platte, Nebraska
Wikipedia - Knot tabulation -- Attempt to classify and tabulate all possible knots
Wikipedia - Known-key distinguishing attack
Wikipedia - Known-plaintext attack -- Attack model for cryptanalysis
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Wikipedia - KNTS (AM) -- Radio station in Seattle
Wikipedia - Knurling -- Patterning of metal
Wikipedia - Koas Krala (commune) -- Commune in Koas Krala District, Battambang Province, Cambodia
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Wikipedia - Kobbergrund -- Shoal in the Kattegat
Wikipedia - Kobe Bryant sexual assault case -- 2003-2005 legal matter
Wikipedia - Kodak (poetry collection) -- Book by Patti Smith
Wikipedia - Kodeesvarar Temple, Kothangudi -- Hindu temple in Nagapattinam district
Wikipedia - Kofi Asante Ofori-Atta -- Politician and Former Speaker of the Parliament of Ghana
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Wikipedia - Koodiyattam
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Wikipedia - Koratty railway station
Wikipedia - Korba railway station -- Railway station in Chattisgarh
Wikipedia - Korean Attack Submarine program -- A three-phased project to build up the Republic of Korea Navy attack submarine arsenal.
Wikipedia - KOSO -- Rado station in Patterson-Modesto, California
Wikipedia - Kostroma cattle -- Russian cattle breed
Wikipedia - Kottaipattinam -- Human settlement in India
Wikipedia - Kottamom -- Village in Neyyattinkara Taluk, Kerala, India
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Wikipedia - Kozelsk Offensive -- Battle of the Eastern Front, World War II
Wikipedia - KPLZ-FM -- Hot adult contemporary radio station in Seattle
Wikipedia - KQMV -- Radio station in Bellevue-Seattle, Washington, United States
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Wikipedia - Krishna Chandra Bhattacharya
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Wikipedia - Krishna Prasad Bhattarai -- Nepalese politician
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Wikipedia - Kristine Valdresdatter (film) -- 1930 film
Wikipedia - Kristin Sigurdsdatter
Wikipedia - Krummlauf -- Gun barrel attachment used for shooting around corners
Wikipedia - Krystle Matthews -- American politician
Wikipedia - KSSK (AM) -- Adult contemporary formatted AM radio station
Wikipedia - KSWD (FM) -- Soft adult contemporary music radio station in Seattle
Wikipedia - Kualoa Ranch -- Large private, nature reserve and cattle ranch on Oahu, Hawaii, United States
Wikipedia - KUBE (FM) -- Rhythmic contemporary hit radio station in Seattle
Wikipedia - Kuchelavritham Vanchippattu -- A poem in Malayalam
Wikipedia - Kuch Khatti Kuch Meethi -- 2001 film by Rahul Rawail
Wikipedia - Ku Klux Klan raid of La Paloma nightclub -- Attack on LGBT nightclub
Wikipedia - Kukutza -- Series of squatted social centres in Bilbao
Wikipedia - Kumar Bhattacharyya, Baron Bhattacharyya
Wikipedia - Kummeli: Kultakuume -- 1997 Finnish film directed by Matti Gronberg
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Wikipedia - Kunnattur block -- Revenue block in Kanchipuram district, Tamil Nadu, India
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Wikipedia - Kuruthi Aattam -- 2019 Indian Tamil film
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Wikipedia - KUSE-LD -- TV station in Seattle, Washington
Wikipedia - Kuttikattu Sree Bhadra Kali Devi Temple -- Bhadra Kali Temple in Alappuzha district
Wikipedia - KVI -- Talk radio station in Seattle
Wikipedia - KVRU-LP -- Low-power radio station in southeast Seattle, Washington
Wikipedia - Kwesi Amoako Atta -- Ghanaian politician
Wikipedia - Kwesi Amoako-Atta -- Ghanaian politician
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Wikipedia - Kylie Platt -- Fictional character from the British soap opera Coronation Street
Wikipedia - KyM-EM-+jM-EM-^M incident -- Attempted coup d'etat in Japan in August 1945
Wikipedia - Kyoto Animation arson attack -- Arson attack in Kyoto, Japan
Wikipedia - KZJO -- MyNetworkTV station in Seattle
Wikipedia - KZOK-FM -- Classic rock radio station in Seattle
Wikipedia - L1A1 Self-Loading Rifle -- British version of the Belgian FN FAL battle rifle
Wikipedia - L 20e M-NM-1-class battleship -- Kaiserliche Marine battleship design, 1917
Wikipedia - Labatt Brewing Company -- Belgian-owned brewery in Canada
Wikipedia - Laboratory rat -- Inbred strains of Rattus norvegicus used for scientific research
Wikipedia - Labour battalion
Wikipedia - Lace -- Openwork fabric, patterned with open holes in the work, made by machine or by hand
Wikipedia - Lacey V. Murrow Memorial Bridge -- Floating bridge carrying a freeway in Seattle, Washington, U.S.
Wikipedia - Lachnomyrmex lattkei -- Species of ant
Wikipedia - La Chua ranch -- Cattle ranch in Spanish Florida
Wikipedia - Laconia incident -- Incident during the naval battles of the Second World War
Wikipedia - La cugina Argia -- Painting by Giovanni Fattori
Wikipedia - Lady Chatterley's Lover (1981 film) -- 1981 erotic drama film by Just Jaeckin
Wikipedia - Lady Chatterley's Lover (2015 film) -- 2015 British television film
Wikipedia - Lady Chatterley's Lover -- 1928 novel by D. H. Lawrence
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Wikipedia - Lady Tatiana Mountbatten -- British equestrian
Wikipedia - Lafargue Clinic -- Former universalist mental hospital in Manhattan, New York
Wikipedia - Lafayette Street -- Street in Manhattan, New York
Wikipedia - Lahore Front -- Battle in the Indo-Pakistani War of 1965
Wikipedia - Lahu Ke Do Rang (1979 film) -- 1979 Hindi film by Mahesh Bhatt
Wikipedia - Laila St. Matthew-Daniel -- Nigerian-born Lebanese women's rights activist and writer
Wikipedia - Lajos Batthyany -- Hungarian politician
Wikipedia - Lake Mattamuskeet -- Lake in North Carolina, United States
Wikipedia - Lake metabolism -- The balance between production and consumption of organic matter in lakes
Wikipedia - Lake Naroch Offensive -- A battle during the First World War
Wikipedia - Lakenvelder cattle -- Breed of dairy cattle
Wikipedia - Lakeside School (Seattle, Washington)
Wikipedia - Lakeside School (Seattle)
Wikipedia - Lake Union -- Lake in Seattle, Washington, U.S.
Wikipedia - Lake Washington Boulevard -- Route through Seattle, Washington
Wikipedia - Lake Washington Ship Canal -- Waterway in Seattle, Washington, United States
Wikipedia - Lalbihari Bhattacharya -- Indian politician
Wikipedia - Lal Dupatta Malmal Ka -- Indian television film 1989
Wikipedia - Lal Dupatta -- 1948 film by K.B. Lall
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Wikipedia - La Mon restaurant bombing -- Bomb attack in Northern Ireland
Wikipedia - Landau theory -- A theory that Lev Landau introduced in an attempt to formulate a general theory of continuous phase transitions
Wikipedia - Landbouwbelang (squat) -- Squatted industrial building in the Netherlands
Wikipedia - Landing at Aitape -- Battle of the Western New Guinea campaign of World War II
Wikipedia - Landing at Anzac Cove -- A battle in 1915 during the First World War
Wikipedia - Landis's Missouri Battery -- Artillery battery of the Confederate States Army
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Wikipedia - Landscape After the Battle -- 1970 film
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Wikipedia - Langton's loops -- Self-reproducing patterns in a particular cellular automaton rule, investigated in 1984 by Christopher Langton
Wikipedia - Language attrition
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Wikipedia - Langwatte -- River in Germany
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Wikipedia - Laozi -- Legendary Chinese figure, attributed to the 6th century, regarded as the author of the Tao Te Ching and founder of Taoism
Wikipedia - Larry Dolan -- Retired attorney
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Wikipedia - Lars Matton -- Swedish sailor
Wikipedia - La Scuola d'Italia Guglielmo Marconi -- Italian international school in Manhattan, New York City
Wikipedia - Lashon Hakodesh -- Jewish term attributed to the Hebrew language
Wikipedia - Last Battle of Atlanta -- Professional wrestling match
Wikipedia - Last battle of the battleship Bismarck -- Sinking of the German battleship Bismarck during the Second World War
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Wikipedia - La Strada International Association -- Organisation combatting the trafficking of persons in Europe.
Wikipedia - Last Stop on Market Street -- 2015 children's book by Matt de la PeM-CM-1a and illustrated by Christian Robinson
Wikipedia - Laszlo Batthyany-Strattmann -- Hungarian aristocrat and physician
Wikipedia - La Taniere du Dragon -- Walk-through attraction in Disneyland Paris
Wikipedia - La Tour Eiffel (Hopi Hari) -- Amusement attraction in Sao Paulo, Brazil
Wikipedia - Lattanzio Lattanzi -- 16th-century Roman Catholic bishop
Wikipedia - Lattanzio Mainardi -- Italian painter
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Wikipedia - Latten -- Copper alloys of the Middle ages
Wikipedia - Latter-Day Pamphlets
Wikipedia - Latter Day Saint martyrs -- Wikipedia list article
Wikipedia - Latter Day Saint movement -- Church groups that trace their origins to a Christian primitivist movement founded by Joseph Smith in the late 1820s
Wikipedia - Latter-day Saints Channel -- Radio station of the Church of Jesus Christ of Latter-day Saints
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Wikipedia - Lattice-based cryptography
Wikipedia - Lattice constant -- Physical dimensions of unit cells in a crystal
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Wikipedia - Lattice (discrete subgroup)
Wikipedia - Lattice gas automaton
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Wikipedia - Lattice graph
Wikipedia - Lattice (group)
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Wikipedia - Lattice model (physics)
Wikipedia - Lattice multiplication -- Multiplication algorithm
Wikipedia - Lattice (order) -- Abstract structure studied in the mathematical subdisciplines of order theory and abstract algebra
Wikipedia - Lattice problems
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Wikipedia - Lattice sieving -- Integer factorization algorithm
Wikipedia - Lattice theory
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Wikipedia - Lattie F. Coor -- Professor and university administrator
Wikipedia - Lattone -- Townland in County Cavan, Ireland
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Wikipedia - Laue equations -- Equations describing diffraction in a crystal lattice
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Wikipedia - Laurance Rockefeller Jr. -- Attorney from the United States
Wikipedia - Laura Wattenberg -- American name expert, entrepreneur, and author
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Wikipedia - Law of attraction (New Thought)
Wikipedia - Law of the Pampas -- 1939 film by Nate Watt
Wikipedia - Lawrence Rosen (attorney)
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Wikipedia - Laystall -- Holding area for cattle going to market
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Wikipedia - Lazy loading -- Design pattern in computer programming
Wikipedia - L Catterton -- Venture capital and private equity firm
Wikipedia - LDS Humanitarian Services -- Charitable services within the Church of Jesus Christ of Latter-day Saints
Wikipedia - LDS Philanthropies -- Department of The Church of Jesus Christ of Latter-day Saints
Wikipedia - Leachate -- Any liquid that, in the course of passing through matter, extracts soluble or suspended solids
Wikipedia - League of Legends -- Multiplayer online battle arena video game
Wikipedia - League of Legends: Wild Rift -- Multiplayer online battle arena video game
Wikipedia - Leah Nattrass -- Canadian speed skater
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Wikipedia - Lean-to -- Simple structure attached to another structure or a simple structure providing shelter with one side open
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Wikipedia - Leech lattice
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Wikipedia - Lee Matthews (singer) -- Northern Irish singer-songwriter
Wikipedia - Legal matter management
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Wikipedia - Legend of Ogre Battle Gaiden: Prince of Zenobia -- 2000 strategy video game
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Wikipedia - Lego City 4D - Officer in Pursuit -- Short 4D film attraction
Wikipedia - Lego Legacy: Heroes Unboxed -- Role-playing battle game published by Lego
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Wikipedia - Leibermuster -- German WWII military camouflage pattern
Wikipedia - Leipzig Salient -- A battle during the First World War
Wikipedia - Leisure Suit Larry III: Passionate Patti in Pursuit of the Pulsating Pectorals -- 1989 video game by Al Lowe
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Wikipedia - Leone Battista Alberti
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Wikipedia - Leonidas I -- King of Sparta who led Greek forces to a last stand at the Battle of Thermopylae (480 BC)
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Wikipedia - Leopard complex -- Coat pattern in horses
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Wikipedia - Lepidiolamprologus attenuatus -- Species of fish
Wikipedia - L'Eplattenier helmet -- Prototype military helmet designed for the Swiss Army by Charles l'Eplattenier in 1916
Wikipedia - L'Escalade -- Attack by Savoy on Geneva
Wikipedia - Les Hatton
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Wikipedia - Les Mysteres du Nautilus -- Disneyland Paris attraction
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Wikipedia - Leukodystrophy -- Group of disorders characterised by degeneration of white matter in the brain
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Wikipedia - Levi Lincoln Sr. -- American revolutionary, lawyer, statesman and US Attorney General (1749-1820)
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Wikipedia - Lifeline (diving) -- A rope connecting the diver to an attendant, usually at the surface
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Wikipedia - Line 2 (Sound Transit) -- Light rail line under construction in the Seattle metropolitan area
Wikipedia - Linear discriminant analysis -- Method used in statistics, pattern recognition, and other fields
Wikipedia - Line code -- Pattern used within a communications system to represent digital data
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Wikipedia - Lion-class battlecruiser -- Class of British battlecruisers
Wikipedia - Lion-class battleship -- Class of fast battleships of the Royal Navy, never built
Wikipedia - Lionel Matthews -- Recipient of the George Cross
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Wikipedia - Lippmann-Schwinger equation -- Equation used in quantum scattering problems
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Wikipedia - Lip Sync Battle -- American musical reality competition television series
Wikipedia - Liquid crystal -- State of matter with properties of both conventional liquids and crystals
Wikipedia - Liquid -- One of the four fundamental states of matter
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Wikipedia - Lisa Pratt -- astrobiologist
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Wikipedia - List of Ace Attorney episodes -- Wikipedia list article
Wikipedia - List of Ace Attorney media -- Wikipedia list article
Wikipedia - List of air operations during the Battle of Europe -- Wikipedia list article
Wikipedia - List of Alan Carr: Chatty Man episodes -- Wikipedia list article
Wikipedia - List of Allied attacks on the German battleship Tirpitz -- Wikipedia list article
Wikipedia - List of Allied vessels struck by Japanese special attack weapons -- Wikipedia list article
Wikipedia - List of Altair: A Record of Battles episodes -- Wikipedia list article
Wikipedia - List of alumni of Scottish Church College -- People who attended Scottish Church College, India
Wikipedia - List of American Civil War battles -- Wikipedia list article
Wikipedia - List of American Revolutionary War battles -- Wikipedia list article
Wikipedia - List of Androni Giocattoli-Sidermec rosters -- Wikimedia list article
Wikipedia - List of Arizona Rattlers seasons -- Wikipedia list article
Wikipedia - List of A Scattering of Seeds episodes -- Wikipedia list article
Wikipedia - List of assassination attempts on the prime ministers of India -- Wikipedia list article
Wikipedia - List of attack aircraft -- Wikipedia list article
Wikipedia - List of Attack on Titan chapters -- Wikimedia list article
Wikipedia - List of Attack on Titan characters -- Wikipedia list article
Wikipedia - List of Attack on Titan episodes -- Wikipedia list article
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Wikipedia - List of attacks against Latter-day Saint churches -- Wikipedia list article
Wikipedia - List of attacks attributed to FARC -- Wikimedia list article
Wikipedia - List of attacks attributed to the LTTE, 1970s -- Wikipedia list article
Wikipedia - List of attacks attributed to the LTTE, 1980s -- Wikipedia list article
Wikipedia - List of attacks attributed to the LTTE, 1990s -- Wikipedia list article
Wikipedia - List of attacks attributed to the LTTE, 2000s -- Wikipedia list article
Wikipedia - List of attacks attributed to the LTTE -- Wikipedia list article
Wikipedia - List of attacks by the National Socialist Underground -- Wikipedia list article
Wikipedia - List of attacks in Lebanon -- Wikipedia list article
Wikipedia - List of attacks on diplomatic missions -- Wikipedia list article
Wikipedia - List of attacks on U.S. territory -- Wikipedia list article
Wikipedia - List of attacks related to post-secondary schools -- Wikimedia list article
Wikipedia - List of attacks related to primary schools -- Wikimedia list article
Wikipedia - List of attacks related to secondary schools -- Wikimedia list article
Wikipedia - List of Attalea species -- Wikipedia list article
Wikipedia - List of attendance figures at domestic professional sports leagues -- Wikipedia list article
Wikipedia - List of Attock Group cricketers -- List of cricketers
Wikipedia - List of Attorneys and Resident Managers of Barbuda -- Wikipedia list article
Wikipedia - List of Attorneys General of Louisiana -- Wikipedia list article
Wikipedia - List of Attorneys General of North Dakota -- Wikipedia list article
Wikipedia - List of Attorneys General of Rhode Island -- Wikipedia list article
Wikipedia - List of attorneys general of West Virginia -- Wikipedia list article
Wikipedia - List of attractions and events in Jacksonville, Florida -- Wikipedia list article
Wikipedia - List of attractions and events in the Louisville metropolitan area -- Wikipedia list article
Wikipedia - List of Austrian cattle breeds -- Wikipedia list article
Wikipedia - List of awards and nominations received by Battlestar Galactica -- Wikipedia list article
Wikipedia - List of Bakugan Battle Brawlers characters -- Wikipedia list article
Wikipedia - List of Bakugan: Battle Planet episodes -- Wikipedia list article
Wikipedia - List of battalions of the Connaught Rangers -- Wikipedia list article
Wikipedia - List of battalions of the South Wales Borderers -- 3enwiki 47enwiki 48enwiki 49enwiki 50wiki_done apoph_wiki apoph_wiki2 do enwiki-20210101-pages-articles-multistream.xml enwiki-20210101-pages-articles-multistream.xml.bz2 enwiki-20210201-pages-articles-multistream-index.txt.bz2 enwiki_2nd enwiki_firsttrim rlist tempc wiki_desc2 wikishort.sh wl_wiki
Wikipedia - List of battery sizes -- Wikipedia list article
Wikipedia - List of battle and theatre honours of the Indian Army Corps of Engineers -- Wikipedia list article
Wikipedia - List of Battle Angel Alita chapters -- Wikimedia list article
Wikipedia - List of Battle Angel Alita: Last Order characters -- Wikimedia list article
Wikipedia - List of Battle Angel Alita: Mars Chronicle characters -- Wikimedia list article
Wikipedia - List of Battle B-Daman episodes -- Wikipedia list article
Wikipedia - List of battlecruisers of Germany -- Wikipedia list article
Wikipedia - List of battlecruisers of Japan -- Wikipedia list article
Wikipedia - List of battlecruisers of Russia -- Wikimedia list article
Wikipedia - List of battlecruisers of the Royal Navy -- Wikipedia list article
Wikipedia - List of battlecruisers of the United States -- Wikipedia list article
Wikipedia - List of battlecruisers of World War II -- Wikipedia list article
Wikipedia - List of battlecruisers -- Wikimedia list article
Wikipedia - List of Battlefield video games -- Wikipedia list article
Wikipedia - List of Battle of Britain airfields -- Airfields used by the Royal Air Force in 1940.
Wikipedia - List of Battle of Britain squadrons -- Wikipedia list article
Wikipedia - List of Battle of the Planets episodes -- Wikipedia list article
Wikipedia - List of battle rifles -- Wikipedia list article
Wikipedia - List of Battle Royale characters -- Wikipedia list article
Wikipedia - List of battle royale games -- Wikipedia list article
Wikipedia - List of battles 1301-1600 -- Wikimedia list article
Wikipedia - List of battles 1601-1800 -- Wikimedia list article
Wikipedia - List of battles 1801-1900 -- Wikipedia list article
Wikipedia - List of battles 1901-2000 -- Wikipedia list article
Wikipedia - List of battles 301-1300 -- Wikipedia list article
Wikipedia - List of battles (alphabetical) -- Wikimedia list article
Wikipedia - List of battles and other violent events by death toll -- Wikipedia list article
Wikipedia - List of battles before 301 -- Wikipedia list article
Wikipedia - List of battles by casualties -- Wikipedia list article
Wikipedia - List of battles fought in Kentucky -- Wikimedia list article
Wikipedia - List of battles fought in North Dakota -- Wikimedia list article of armed confrontations in the US State of North Dakota
Wikipedia - List of battles (geographic) -- Wikimedia list article
Wikipedia - List of battleships of Austria-Hungary -- Wikipedia list article
Wikipedia - List of battleships of France -- Wikipedia list article
Wikipedia - List of battleships of Germany -- Wikipedia list article
Wikipedia - List of battleships of Greece -- Wikipedia list article
Wikipedia - List of battleships of Italy -- Wikipedia list article
Wikipedia - List of battleships of Japan -- Wikipedia list article
Wikipedia - List of battleships of Russia and the Soviet Union -- Wikipedia list article
Wikipedia - List of battleships of Spain -- Wikimedia list article
Wikipedia - List of battleships of the Netherlands -- Wikipedia list article
Wikipedia - List of battleships of the Ottoman Empire -- Wikipedia list article
Wikipedia - List of battleships of the United States -- Wikipedia list article
Wikipedia - List of battleships of World War II -- Wikipedia list article
Wikipedia - List of battleships -- Wikimedia list article
Wikipedia - List of battles in the 21st century -- Wikipedia list article
Wikipedia - List of battles involving France in modern history -- Wikimedia list article
Wikipedia - List of battles involving France in the Ancien RM-CM-)gime -- Wikimedia list article
Wikipedia - List of battles involving France in the Middle Ages -- Wikipedia list article
Wikipedia - List of battles involving France in the Renaissance -- Wikipedia list article
Wikipedia - List of battles involving France -- Wikipedia list article
Wikipedia - List of battles of the Imperial Japanese Navy -- Wikipedia list article
Wikipedia - List of battles of the Romanian Navy -- Wikipedia list article
Wikipedia - List of Battlestar Galactica (1978 TV series) and Galactica 1980 episodes -- Wikimedia list article
Wikipedia - List of Battlestar Galactica (2004 TV series) episodes -- Wikimedia list article
Wikipedia - List of Battlestar Galactica characters -- Wikimedia list article
Wikipedia - List of Battlestar Galactica video games -- List of Battlestar Galactica video games
Wikipedia - List of battles
Wikipedia - List of battles with most United States military fatalities -- Wikipedia list article
Wikipedia - List of battles won by indigenous peoples of the Americas -- Wikimedia list article
Wikipedia - List of BattleTech games -- Wikipedia list article
Wikipedia - List of BattleTech novels -- Wikipedia list article
Wikipedia - List of Black Lives Matter street murals -- list of street murals painted in response to the killing of George Floyd
Wikipedia - List of Blood Blockade Battlefront episodes -- Wikipedia list article
Wikipedia - List of bodhisattvas -- Wikipedia list article
Wikipedia - List of Bossier-Shreveport Battle Wings seasons -- Wikimedia list article
Wikipedia - List of Brazilian cattle breeds -- Wikipedia list article
Wikipedia - List of BRICS summit attendees -- Wikipedia list article
Wikipedia - List of bridges in Seattle -- Wikipedia list article
Wikipedia - List of Broadway theaters -- List of theaters in Manhattan district
Wikipedia - List of bus routes in Manhattan -- Wikipedia list article
Wikipedia - List of Canadian battles during the First World War -- Wikipedia list article
Wikipedia - List of cattle breeds -- Wikipedia list article
Wikipedia - List of cattleya diseases -- Wikipedia list article
Wikipedia - List of Chhattisgarh cricketers -- Wikimedia list article
Wikipedia - List of chief ministers of Chhattisgarh -- Wikimedia list article
Wikipedia - List of Chinese wars and battles -- Wikipedia list article
Wikipedia - List of ChM-EM-^Mgattai Majutsu Robo Ginguiser episodes -- Wikipedia list article
Wikipedia - List of cities in Chhattisgarh by population -- Wikipedia list article
Wikipedia - List of closed rides and attractions -- Wikipedia list article
Wikipedia - List of cognitive biases -- Systematic patterns of deviation from norm or rationality in judgment
Wikipedia - List of Columbia University alumni and attendees -- Wikipedia list article
Wikipedia - List of companies based in Seattle -- Wikimedia list article
Wikipedia - List of compositions by Kurt Atterberg -- Wikipedia list article
Wikipedia - List of compositions by Matteo Carcassi -- Wikipedia list article
Wikipedia - List of compositions by Matthew de Lacey Davidson -- Wikipedia list article
Wikipedia - List of costliest American Civil War land battles -- Wikipedia list article
Wikipedia - List of countries by secondary education attainment -- Wikipedia list article
Wikipedia - List of coups and coup attempts by country -- Wikipedia list article
Wikipedia - List of coups and coup attempts -- Wikipedia list article
Wikipedia - List of coups d'M-CM-)tat and coup attempts since 2010 -- Wikipedia list article
Wikipedia - List of cultural references to the September 11 attacks -- Wikipedia list article
Wikipedia - List of cyberattacks on U.S. schools 2020 -- Wikipedia list article
Wikipedia - List of cyber-attacks
Wikipedia - List of dairy cattle breeds -- Wikipedia list article
Wikipedia - List of Dark Matter episodes -- Wikipedia list article
Wikipedia - List of David Attenborough's Natural Curiosities episodes -- Wikipedia list article
Wikipedia - List of denominations in the Latter Day Saint movement -- Wikipedia list article
Wikipedia - List of diss tracks -- List of songs that verbally attack another person
Wikipedia - List of Doctor Who - Battles in Time issues -- Wikipedia list article
Wikipedia - List of Don Matteo episodes -- Wikipedia list article
Wikipedia - List of dreadnought battleships of Russia -- Wikipedia list article
Wikipedia - List of dreadnought battleships of the Royal Navy -- Wikipedia list article
Wikipedia - List of electric-vehicle-battery manufacturers -- Wikipedia list article
Wikipedia - List of Epic Rap Battles of History episodes -- Wikimedia list article
Wikipedia - List of ETA attacks -- Wikipedia list article
Wikipedia - List of Family Matters characters -- Wikipedia list article
Wikipedia - List of Family Matters episodes -- Wikipedia list article
Wikipedia - List of fatal alligator attacks in the United States -- Wikimedia list article
Wikipedia - List of fatal bear attacks in North America -- Wikipedia list article
Wikipedia - List of fatal shark attacks in the United States -- Wikipedia list article
Wikipedia - List of female state attorneys general in the United States -- Wikipedia list article
Wikipedia - List of films of The Church of Jesus Christ of Latter-day Saints -- Wikipedia list article
Wikipedia - List of films shot in Seattle -- Wikipedia list article
Wikipedia - List of Ford bellhousing patterns -- Wikipedia list article
Wikipedia - List of former and renamed Canada's Wonderland attractions -- Wikipedia list article
Wikipedia - List of former Cedar Point attractions -- Wikipedia list article
Wikipedia - List of former Disney California Adventure attractions -- Wikipedia list article
Wikipedia - List of former Disneyland attractions -- Wikipedia list article
Wikipedia - List of former Dreamworld attractions -- Wikipedia list article
Wikipedia - List of former Hersheypark attractions -- Wikipedia list article
Wikipedia - List of former hotels in Manhattan -- Wikipedia list article
Wikipedia - List of former Kings Island attractions -- Wikipedia list article
Wikipedia - List of former Sea World attractions -- Wikipedia list article
Wikipedia - List of former Six Flags Great America attractions -- Wikipedia list article
Wikipedia - List of former Universal's Islands of Adventure attractions -- Wikipedia list article
Wikipedia - List of former Universal Studios Florida attractions -- Wikimedia list article
Wikipedia - List of former Universal Studios Hollywood attractions -- Wikipedia list article
Wikipedia - List of former Warner Bros. Movie World attractions -- Wikipedia list article
Wikipedia - List of French cattle breeds -- Wikipedia list article
Wikipedia - List of French naval battles -- Wikimedia list article
Wikipedia - List of Frisian battles -- Wikimedia list article
Wikipedia - List of general authorities of The Church of Jesus Christ of Latter-day Saints -- Wikipedia list article
Wikipedia - List of Georgian battles
Wikipedia - List of German cattle breeds -- Wikipedia list article
Wikipedia - List of Gettysburg Battlefield observation towers -- Wikipedia list article
Wikipedia - List of governors of Chhattisgarh -- Wikipedia list article
Wikipedia - List of grenade attacks in Sweden -- Wikipedia list article
Wikipedia - List of Harvey Birdman, Attorney at Law characters -- Wikipedia list article
Wikipedia - List of Harvey Birdman, Attorney at Law episodes -- Wikipedia list article
Wikipedia - List of haunted attractions -- List of simulated horror experiences
Wikipedia - List of Have You Been Paying Attention? episodes -- Wikipedia list article
Wikipedia - List of heads of state and government who survived assassination attempts -- Wikimedia list article
Wikipedia - List of highest-attended concerts -- Wikimedia list article
Wikipedia - List of hospitals in Manhattan -- Wikipedia list article
Wikipedia - List of Hot Wheels Battle Force 5 episodes -- Wikipedia list article
Wikipedia - List of Hypnosis Mic: Division Rap Battle characters -- Wikimedia list article
Wikipedia - List of incidents at Walt Disney World -- Injuries, deaths, mishaps, crimes, and accidents organized by attraction
Wikipedia - List of Indian cattle breeds -- Wikipedia list article
Wikipedia - List of institutions of higher education in Chhattisgarh -- Wikipedia list article
Wikipedia - List of international cricket centuries by Marvan Atapattu -- Wikipedia list article
Wikipedia - List of international cricket centuries by Matthew Hayden -- Wikipedia list article
Wikipedia - List of international presidential trips made by Uhuru Kenyatta -- Wikipedia list article
Wikipedia - List of international prime ministerial trips made by Matteo Renzi -- Wikipedia list article
Wikipedia - List of Islamist terrorist attacks -- Wikipedia list article
Wikipedia - List of Israeli price tag attacks -- Wikipedia list article
Wikipedia - List of Italian cattle breeds -- Wikipedia list article
Wikipedia - List of Japanese cattle breeds -- Wikipedia list article
Wikipedia - List of Kiratto Pri Chan episodes -- Wikipedia list article
Wikipedia - List of largest roadside attractions -- Wikipedia list article
Wikipedia - List of Latter Day Saint periodicals -- Wikipedia list article
Wikipedia - List of Latter Day Saint practitioners of plural marriage -- List article
Wikipedia - List of Latter Day Saints -- Wikimedia list article
Wikipedia - List of lattice girder bridges in the United Kingdom -- Wikipedia list article
Wikipedia - List of libraries in Seattle -- Wikipedia list article
Wikipedia - List of Lip Sync Battle episodes -- Wikipedia list article
Wikipedia - List of Lip Sync Battle Philippines episodes -- Wikipedia list article
Wikipedia - List of lone wolf terrorist attacks -- Wikipedia list article
Wikipedia - List of main battle tanks by country -- Wikipedia list article
Wikipedia - List of main battle tanks by generation -- Wikipedia list article
Wikipedia - List of Medal of Honor recipients for the Attack on Pearl Harbor -- Wikipedia list article
Wikipedia - List of Medal of Honor recipients for the Battle of Cedar Creek -- Wikipedia list article
Wikipedia - List of Medal of Honor recipients for the Battle of Iwo Jima -- Wikipedia list article
Wikipedia - List of Medal of Honor recipients for the Second Battle of Fort Fisher -- Wikipedia list article
Wikipedia - List of Medal of Honor recipients for the Third Battle of Winchester -- Wikipedia list article
Wikipedia - List of military attachM-CM-)s and war correspondents in World War I -- Wikipedia list article
Wikipedia - List of military clothing camouflage patterns -- Wikipedia list article
Wikipedia - List of minority attorneys general in the United States -- Wikipedia list article
Wikipedia - List of missions of The Church of Jesus Christ of Latter-day Saints -- Wikimedia list article
Wikipedia - List of Monuments of National Importance in Chhattisgarh -- Wikipedia list article
Wikipedia - List of monuments of the Gettysburg Battlefield -- Wikipedia list article
Wikipedia - List of monuments of Tolyatti -- Wikimedia list article
Wikipedia - List of most-polluted cities by particulate matter concentration -- Wikipedia list article
Wikipedia - List of multiplayer online battle arena games -- Wikipedia list article
Wikipedia - List of museums in Seattle -- Wikipedia list article
Wikipedia - List of naval battles of the American Civil War -- Wikipedia list article
Wikipedia - List of naval battles -- Wikipedia list article
Wikipedia - List of neighborhoods in Seattle -- Wikimedia list article
Wikipedia - List of New York City Designated Landmarks in Manhattan on smaller islands -- Wikimedia list article
Wikipedia - List of New York City Subway stations in Manhattan -- Wikipedia list article
Wikipedia - List of Ninja Hattori-kun episodes -- Wikipedia list article
Wikipedia - List of Northumberland Fusiliers battalions in World War I -- Wikipedia list article
Wikipedia - List of numbered streets in Manhattan -- Wikipedia list article about the numbered streets in Manhattan
Wikipedia - List of old boys of The King's School, Parramatta -- Wikipedia list article
Wikipedia - List of Olmsted parks in Seattle -- Wikipedia list article
Wikipedia - List of operas by Alessandro Scarlatti -- Wikipedia list article
Wikipedia - List of orders of battle -- Wikipedia list article
Wikipedia - List of Palestinian suicide attacks -- Wikipedia list article
Wikipedia - List of pals battalions -- Wikipedia list article
Wikipedia - List of parks in Seattle -- Wikipedia list article
Wikipedia - List of Parramatta Eels coaches -- Wikipedia list article
Wikipedia - List of Parramatta Eels players -- Wikimedia list article
Wikipedia - List of Parramatta Eels records -- Wikipedia list article
Wikipedia - List of Parramatta Eels representatives -- Wikimedia list article
Wikipedia - List of patent attorneys and agents -- Wikipedia list article
Wikipedia - List of patter songs -- Wikipedia list article
Wikipedia - List of people on the cover of Attitude magazine -- Wikipedia list article
Wikipedia - List of people who survived assassination attempts -- Wikimedia list article
Wikipedia - List of people with given name Matthew -- Wikimedia list article
Wikipedia - List of places named for George S. Patton -- Wikimedia list article
Wikipedia - List of pre-dreadnought battleships of the Royal Navy -- Wikipedia list article
Wikipedia - List of production battery electric vehicles (table) -- Wikipedia list article
Wikipedia - List of production battery electric vehicles -- Wikimedia list article
Wikipedia - List of professional wrestling attendance records in Europe -- list of the largest attendances in the history of European professional wrestling
Wikipedia - List of professional wrestling attendance records in Japan -- list of the largest attendances in the history of Japanese professional wrestling
Wikipedia - List of professional wrestling attendance records in Puerto Rico -- list of the largest attendances in the history of the American professional wrestling
Wikipedia - List of professional wrestling attendance records in the United Kingdom -- list of the largest attendances in the history of British professional wrestling
Wikipedia - List of professional wrestling attendance records -- list of the largest attendances in the history of professional wrestling
Wikipedia - List of public art in Manhattan -- Wikipedia list article
Wikipedia - List of public art in Seattle -- Wikipedia list article
Wikipedia - List of RAF aircrew in the Battle of Britain (A-C) -- Wikipedia list article
Wikipedia - List of RAF aircrew in the Battle of Britain (D-F) -- Wikipedia list article
Wikipedia - List of RAF aircrew in the Battle of Britain (G-K) -- Wikipedia list article
Wikipedia - List of RAF aircrew in the Battle of Britain (L-N) -- Wikipedia list article
Wikipedia - List of RAF aircrew in the Battle of Britain (O-R) -- Wikipedia list article
Wikipedia - List of RAF aircrew in the Battle of Britain (S-U) -- Wikipedia list article
Wikipedia - List of RAF aircrew in the Battle of Britain (V-Z) -- Wikipedia list article
Wikipedia - List of RAF aircrew in the Battle of Britain -- Wikipedia list article
Wikipedia - List of Rajya Sabha members from Chhattisgarh -- Wikipedia list article
Wikipedia - List of record home attendances of Australian soccer clubs -- Wikimedia list article
Wikipedia - List of research institutes in Seattle -- Wikipedia list article
Wikipedia - List of restaurants in Seattle -- Wikipedia list article
Wikipedia - List of right-wing terrorist attacks -- Wikipedia list article
Wikipedia - List of Roman wars and battles -- Wikimedia list article
Wikipedia - List of Royal Northumberland Fusiliers battalions in World War II -- Wikipedia list article
Wikipedia - List of saturated fatty acids -- Wikipedia list article
Wikipedia - List of scattering experiments -- Wikipedia list article
Wikipedia - List of school-related attacks -- Wikimedia list article
Wikipedia - List of schools of the Seattle School District -- List of schools of the Seattle School District in the state of Washington in the US
Wikipedia - List of ScreenX formatted films -- Wikipedia list article
Wikipedia - List of SD Gundam Sangokuden Brave Battle Warriors episodes -- Wikipedia list article
Wikipedia - List of Seattle Mariners broadcasters -- Wikimedia list article
Wikipedia - List of Seattle Mariners first-round draft picks -- Wikimedia list article
Wikipedia - List of Seattle Mariners managers -- Wikimedia list article
Wikipedia - List of Seattle Mariners minor league affiliates -- Wikipedia list article
Wikipedia - List of Seattle Mariners no-hitters -- Wikimedia list article
Wikipedia - List of Seattle Mariners owners and executives -- Wikimedia list article
Wikipedia - List of Seattle Mariners seasons -- Wikipedia list article
Wikipedia - List of Seattle Mariners team records -- Wikipedia list article
Wikipedia - List of Seattle Mariners uniform promotion games -- Wikipedia list article
Wikipedia - List of Seattle Seahawks broadcasters -- Wikimedia list article
Wikipedia - List of Seattle Seahawks first-round draft picks -- Wikimedia list article
Wikipedia - List of Seattle Seahawks head coaches -- Wikimedia list article
Wikipedia - List of Seattle Seahawks records -- Wikipedia list article
Wikipedia - List of Seattle Seahawks seasons -- Wikipedia list article
Wikipedia - List of Seattle Seahawks starting quarterbacks -- Wikimedia list article
Wikipedia - List of Seattle Sounders FC managers -- Wikimedia list article
Wikipedia - List of Seattle Sounders FC players -- Wikimedia list article
Wikipedia - List of Seattle Sounders FC records and statistics -- Wikipedia list article
Wikipedia - List of Seattle Sounders FC seasons -- Wikipedia list article
Wikipedia - List of Seattle Sounders (USL) players -- Wikimedia list article
Wikipedia - List of ships attacked by Nigerian pirates -- Wikipedia list article
Wikipedia - List of ships attacked by Somali pirates in 2010 -- Wikimedia list article
Wikipedia - List of ships attacked by Somali pirates -- Wikipedia list article
Wikipedia - List of sigils of demons -- List of attributed sigils of demons
Wikipedia - List of Sindhudesh Liberation Army attacks on Pakistan infrastructure in Sindh -- Wikipedia list article
Wikipedia - List of Singing Battle episodes -- Wikipedia list article
Wikipedia - List of solo keyboard sonatas by Domenico Scarlatti -- Wikipedia list article
Wikipedia - List of songs about the September 11 attacks -- Wikipedia song-related list article
Wikipedia - List of South African tourist attractions -- Wikipedia list article
Wikipedia - List of South Korean tourist attractions -- Wikimedia list article
Wikipedia - List of Space Battleship Yamato 2199 episodes -- Wikimedia list article
Wikipedia - List of Space Battleship Yamato characters -- Wikimedia list article
Wikipedia - List of Space Battleship Yamato episodes -- Wikipedia list article
Wikipedia - List of Space Battleship Yamato II episodes -- Wikipedia list article
Wikipedia - List of Space Battleship Yamato III episodes -- Wikipedia list article
Wikipedia - List of spacecraft powered by non-rechargeable batteries -- Wikipedia list article
Wikipedia - List of Spanish cattle breeds -- Wikipedia list article
Wikipedia - List of speakers of the Chhattisgarh Legislative Assembly -- Wikipedia list article
Wikipedia - List of Spokane, Portland and Seattle Railway locomotives -- Wikipedia list article
Wikipedia - List of sporting venues with a highest attendance of 100,000 or more -- Wikimedia list article
Wikipedia - List of SR West Country and Battle of Britain class locomotives -- Wikipedia list article
Wikipedia - List of Star Wars theme parks attractions -- Wikimedia list article
Wikipedia - List of State Protected Monuments in Chhattisgarh -- Wikipedia list article
Wikipedia - List of states of matter -- List of states of matter
Wikipedia - List of streetcar lines in Manhattan -- Wikipedia list article
Wikipedia - List of suicides that have been attributed to bullying -- Wikipedia list article
Wikipedia - List of sunken battlecruisers -- Wikimedia list article
Wikipedia - List of sunken battleships -- Wikimedia list article
Wikipedia - List of Swedish cattle breeds -- Wikipedia list article
Wikipedia - List of Swiss cattle breeds -- Wikipedia list article
Wikipedia - List of system quality attributes -- Non-functional requirements for system evaluation
Wikipedia - List of Taboo Tattoo episodes -- Wikipedia list article
Wikipedia - List of tallest buildings in Manhattan
Wikipedia - List of tallest buildings in Seattle -- List of skyscrapers and high-rise buildings in Seattle, Washington, U.S.
Wikipedia - List of tattoo artists -- Wikipedia list article
Wikipedia - List of Tattoo Fixers episodes -- Wikipedia list article
Wikipedia - List of tattoo TV shows -- Wikipedia list article
Wikipedia - List of television shows set in Seattle -- Wikipedia list article
Wikipedia - List of temples of The Church of Jesus Christ of Latter-day Saints -- Wikipedia list article
Wikipedia - List of terrorist attacks in Damascus -- Wikipedia list article
Wikipedia - List of terrorist attacks in Kabul -- Wikipedia list article
Wikipedia - List of terrorist incidents in Seattle -- Wikipedia list article
Wikipedia - List of Texian survivors of the Battle of the Alamo -- Wikipedia list article
Wikipedia - List of The Patty Duke Show episodes -- Wikipedia list article
Wikipedia - List of thwarted Islamic terrorist attacks -- Wikipedia list article
Wikipedia - List of tourist attractions in Allahabad -- Wikipedia list article
Wikipedia - List of tourist attractions in Allentown, Pennsylvania -- Wikipedia list article
Wikipedia - List of tourist attractions in Aurangabad -- Wikipedia list article
Wikipedia - List of tourist attractions in Bangalore -- Wikipedia list article
Wikipedia - List of tourist attractions in Bath -- Wikipedia list article
Wikipedia - List of tourist attractions in Baton Rouge, Louisiana -- Wikipedia list article
Wikipedia - List of tourist attractions in Charlotte, North Carolina -- Wikipedia list article
Wikipedia - List of tourist attractions in Chennai -- Wikipedia list article
Wikipedia - List of tourist attractions in Coimbatore -- Wikipedia list article
Wikipedia - List of tourist attractions in Delhi -- Wikipedia list article
Wikipedia - List of tourist attractions in Eluru -- Wikipedia list article
Wikipedia - List of tourist attractions in Greater Orlando -- Wikipedia list article
Wikipedia - List of tourist attractions in Hyderabad -- Wikipedia list article
Wikipedia - List of tourist attractions in Ireland -- Wikipedia list article
Wikipedia - List of tourist attractions in Jabalpur -- Wikipedia list article
Wikipedia - List of tourist attractions in Jaipur -- Wikipedia list article
Wikipedia - List of tourist attractions in Jamshedpur -- Wikipedia list article
Wikipedia - List of tourist attractions in Kannur district -- Wikipedia list article
Wikipedia - List of tourist attractions in Kent -- Wikipedia list article
Wikipedia - List of tourist attractions in Kochi -- Wikipedia list article
Wikipedia - List of tourist attractions in Kolar district -- Wikipedia list article
Wikipedia - List of tourist attractions in Kolkata -- Wikipedia list article
Wikipedia - List of tourist attractions in Kozhikode -- Wikipedia list article
Wikipedia - List of tourist attractions in Los Angeles -- Wikipedia list article
Wikipedia - List of tourist attractions in Marshall, Texas -- Wikipedia list article
Wikipedia - List of tourist attractions in Mumbai -- Wikipedia list article
Wikipedia - List of tourist attractions in Myrtle Beach, South Carolina -- Wikipedia list article
Wikipedia - List of tourist attractions in Mysore -- Wikipedia list article
Wikipedia - List of tourist attractions in Nigeria -- List of tourist attraction in Nigeria
Wikipedia - List of tourist attractions in Oxford -- Wikipedia list article
Wikipedia - List of tourist attractions in Philadelphia -- Wikipedia list article
Wikipedia - List of tourist attractions in Ponce, Puerto Rico -- Wikipedia list article
Wikipedia - List of tourist attractions in Pune -- Wikipedia list article
Wikipedia - List of tourist attractions in Quincy, Illinois -- Wikipedia list article
Wikipedia - List of tourist attractions in Sardinia -- Wikimedia list article
Wikipedia - List of tourist attractions in Sheffield -- Wikipedia list article
Wikipedia - List of tourist attractions in Silicon Valley -- Wikipedia list article
Wikipedia - List of tourist attractions in Singapore -- wikimedia list article
Wikipedia - List of tourist attractions in Somerset -- Wikipedia list article
Wikipedia - List of tourist attractions in Surat -- Wikipedia list article
Wikipedia - List of tourist attractions in Taiwan -- Wikipedia list article
Wikipedia - List of tourist attractions in Terre Haute, Indiana -- Wikipedia list article
Wikipedia - List of tourist attractions in the City of Westminster -- Wikipedia list article
Wikipedia - List of tourist attractions in the Isle of Wight -- Wikipedia list article
Wikipedia - List of tourist attractions in the Philippines
Wikipedia - List of tourist attractions in Thrissur -- Wikipedia list article
Wikipedia - List of tourist attractions in Udaipur -- Wikipedia list article
Wikipedia - List of tourist attractions in Varanasi -- Wikipedia list article
Wikipedia - List of tourist attractions in Vijayawada -- Wikipedia list article
Wikipedia - List of tourist attractions in Visakhapatnam district -- Wikipedia list article
Wikipedia - List of tourist attractions in Zaragoza -- Wikipedia list article
Wikipedia - List of tourist attractions on Long Island -- Wikipedia list article
Wikipedia - List of tunnels in Seattle -- Wikipedia list article
Wikipedia - List of UK judgments relating to excluded subject matter -- Wikimedia list article
Wikipedia - List of United States Army aircraft battalions
Wikipedia - List of unsuccessful attacks related to schools -- Wikimedia list article
Wikipedia - List of U.S. states and territories by educational attainment -- Wikipedia list article
Wikipedia - List of Vrienden van het Platteland riders -- Wikimedia list article
Wikipedia - List of War of 1812 battles -- Wikimedia list article
Wikipedia - List of wars and battles involving ISIL -- Wikipedia list article
Wikipedia - List of Waterloo Battlefield locations -- Wikimedia list article
Wikipedia - List of Wild Kratts episodes -- Wikipedia list article
Wikipedia - List of wolf attacks in North America -- Wikipedia list article
Wikipedia - List of World War II battles involving the United States -- Wikipedia list article
Wikipedia - List of World War II battles -- Wikimedia list article
Wikipedia - List of World War II British airborne battalions -- Wikipedia list article
Wikipedia - List of WWE attendance records -- list of the largest attendances in the history of the American professional wrestling promotion WWE
Wikipedia - List of Wyoming Attorneys General -- Wikipedia list article
Wikipedia - List of Yatterman episodes -- Wikipedia list article
Wikipedia - List of York and Lancaster Regiment battalions -- Wikipedia list article
Wikipedia - Lists of battles -- Wikipedia list article
Wikipedia - Lists of Palestinian rocket attacks on Israel -- Wikipedia list article
Wikipedia - Lists of tourist attractions in England -- Wikipedia list article
Wikipedia - Literary forgery -- Literary work which is either deliberately misattributed to a historical or invented author
Wikipedia - Lithium-ion battery -- Rechargeable battery type
Wikipedia - Lithium iron phosphate battery -- Type of Li-ion battery using LiFePOM-bM-^BM-^D
Wikipedia - Lithium polymer battery -- Lithium-ion battery using a polymer electrolyte
Wikipedia - Lithium-titanate battery -- Fast rechargeable lithium ion battery
Wikipedia - Little Battlers Experience -- 2011 video game series
Wikipedia - Little Brazil, Manhattan -- Neighborhood in Manhattan, New York City
Wikipedia - Little Germany, Manhattan -- Former neighborhood of New York City
Wikipedia - Little Manhattan -- 2005 romantic comedy film directed by Mark Levin
Wikipedia - Little Round Top -- Hill fought over during the Battle of Gettysburg
Wikipedia - Little Wratting
Wikipedia - Littorio-class battleship -- Class of Italian battleships
Wikipedia - Liturgusa krattorum -- Species of insect
Wikipedia - Live attenuated influenza vaccine
Wikipedia - Live with Me (Massive Attack song) -- Single by Massive Attack
Wikipedia - Lizard (camouflage) -- Family of camouflage patterns
Wikipedia - Liz Watson (politician) -- American labor attorney and politician
Wikipedia - Lizzie Rattray -- NZ journalist, suffragist, welfare worker
Wikipedia - LK (spacecraft) -- Soviet lunar module intended to be used in the Soviet lunar landing attempts.
Wikipedia - Lloyd Donald Brinkman -- American businessman, cattle breeder, civic leader and art collector
Wikipedia - Lloyd Monserratt -- -- Lloyd Monserratt --
Wikipedia - LM-CM-)on Matthieu Cochereau -- French painter
Wikipedia - Load Me Up -- Single by Matthew Good Band
Wikipedia - Lochry's Defeat -- 1781 battle in Indiana, USA
Wikipedia - Locket Chatterjee -- Indian actor and politician
Wikipedia - Lockheed F-117 Nighthawk -- Single-seat, twin-engine stealth ground-attack aircraft from Lockheed
Wikipedia - Lock pattern
Wikipedia - Lod Airport massacre -- 1972 terrorist attack in Tel Aviv, Israel
Wikipedia - Loew's State Theatre (New York City) -- Former theater and movie theater (1921-1987) in Midtown Manhattan, New York City, US
Wikipedia - Logarithmic spiral -- Self-similar growth spiral whose curvature pattern appears frequently in nature
Wikipedia - Logical form -- Form for logical arguments, obtained by abstracting from the subject matter of its content terms
Wikipedia - Lois Lerner -- American attorney
Wikipedia - Lois Stratton -- American politician
Wikipedia - Lokesh Verma -- Indian tattoo artist
Wikipedia - Lolicon -- Japanese term for attraction to young girls
Wikipedia - L'Olimpiade (Pergolesi) -- 1735 opera by Giovanni Battista Pergolesi
Wikipedia - Lompobattang fruit-dove -- Species of bird
Wikipedia - London Dungeon -- Tourist attraction in London
Wikipedia - London Planetarium -- Historic tourist attraction in London - now closed
Wikipedia - London Terrace -- apartment building complex in Manhattan, New York
Wikipedia - Long branch attraction -- A form of systematic error whereby distantly related lineages are incorrectly inferred to be closely related
Wikipedia - Long-term potentiation -- Persistent strengthening of synapses based on recent patterns of activity
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Wikipedia - Matt Brown (fighter) -- American mixed martial arts fighter
Wikipedia - Matt Brubeck -- American musician
Wikipedia - Matt Bruenig -- American lawyer, blogger, policy analyst, and commentator
Wikipedia - Matt Bush (actor) -- American actor
Wikipedia - Matt Cain (writer) -- British writer and broadcaster
Wikipedia - Matt Calderwood -- Northern Ireland artist
Wikipedia - Matt Calland -- English Rugby League coach
Wikipedia - Matt Cameron -- American drummer
Wikipedia - Matt Canavan -- Australian politician
Wikipedia - Matt Cardle -- English singer
Wikipedia - Matt Carey -- Canadian professional ice hockey forward
Wikipedia - Matt Carroll (lacrosse) -- Canadian lacrosse player
Wikipedia - Matt Carroll (producer) -- Australian film and TV producer
Wikipedia - Matt Carson -- American author
Wikipedia - Matt Carthy -- Irish Sinn FM-CM-)in politician
Wikipedia - Matt Cartmill -- American anthropologist
Wikipedia - Matt Cartwright -- American politician and attorney
Wikipedia - Matt Castlen -- American politician
Wikipedia - Matt Catalano -- Canadian athlete
Wikipedia - Matt Caughthran -- American singer
Wikipedia - Matt Cavotta -- American artist and writer
Wikipedia - Matt Celotti -- Australian Olympic judoka
Wikipedia - Matt Chamberlain -- Musician
Wikipedia - Matt Chandler (writer) -- American author
Wikipedia - Matt Clark (writer) -- American writer
Wikipedia - Matt Cohen (actor) -- American film and television actor
Wikipedia - Matt Cohler
Wikipedia - Matt Colton -- English mastering engineer
Wikipedia - Matt Comyn -- Australian businessman
Wikipedia - Matt Conlan -- Australian politician
Wikipedia - Matt Connor -- Irish retired sportsperson
Wikipedia - Matt Cooke (journalist) -- British journalist
Wikipedia - Matt Corboy -- American actor
Wikipedia - Matt Corby -- Australian singer-songwriter
Wikipedia - Matt Cornett -- American actor
Wikipedia - Matt Covington -- American speleologist
Wikipedia - Matt Cranitch -- Irish fiddle player
Wikipedia - Matt Craven
Wikipedia - Matt Crawford -- American soccer midfielder
Wikipedia - Matt Crouch (TBN) -- American broadcaster and filmmaker
Wikipedia - Matt Cutts -- American software engineer
Wikipedia - Matt Cvetic -- Slovenian-American anti-communist FBI informant
Wikipedia - Matt Czuchry -- American actor
Wikipedia - Matt Dababneh -- American politician
Wikipedia - Matt Dallas -- American actor
Wikipedia - Matt Damon -- American actor, screenwriter and film producer
Wikipedia - Matt D'Aquino -- Australian Olympic judoka
Wikipedia - Matt Davis (comedian) -- American stand up comedian
Wikipedia - Matt de la PeM-CM-1a -- American children's writer
Wikipedia - Matt DeLisi -- American sociologist
Wikipedia - Matt Delmont -- American historian
Wikipedia - Matt Dennis -- American musician
Wikipedia - Matt Dillahunty
Wikipedia - Matt Dillon (chef) -- American chef and restaurateur
Wikipedia - Matt Dillon (computer scientist)
Wikipedia - Matt Dillon (disambiguation)
Wikipedia - Matt Dillon (Gunsmoke) -- fictional character from the show Gunsmoke
Wikipedia - Matt Dillon -- American actor and film director
Wikipedia - Matt Doherty (actor) -- American actor
Wikipedia - Matt Donovan (poet) -- American poet and nonfiction writer
Wikipedia - Matt Doran -- Australian actor
Wikipedia - Matt Doyle (actor) -- American actor and singer-songwriter
Wikipedia - Matt Drudge -- American internet journalist and talk radio host
Wikipedia - Matt Dubnik -- American politician
Wikipedia - Matt Duke (musician) -- American musician and singer-songwriter
Wikipedia - Matt Dumontelle -- Canadian male curler
Wikipedia - Matt Dunkley -- British film orchestrator, arranger and conductor
Wikipedia - Matt Dunnerstick -- American film director
Wikipedia - Matt Dunne -- American politician from Vermont
Wikipedia - Matt Dunstone -- Canadian curler
Wikipedia - Matt Dwyer -- Canadian mixed martial artist
Wikipedia - Matt Edmondson -- British TV and radio presenter
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Wikipedia - Matte (filmmaking)
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Wikipedia - Matt Eidson -- American politician
Wikipedia - Mattel Films -- Subsidiary of Mattel
Wikipedia - Mattel -- American toy and entertainment company
Wikipedia - Matt Embree -- American singer and guitarist
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Wikipedia - Matteo Angioletti -- Italian artistic gymnast
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Wikipedia - Matteo Farina
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Wikipedia - Matteo Fischetti -- Italian pianist and composer
Wikipedia - Matteo Franzoni -- Doge of the Republic of Genoa
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Wikipedia - Matteo Giovanetti
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Wikipedia - Matteo Gladig -- Italian chess player
Wikipedia - Matteo G. Martemucchi -- U.S. Air Force general
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Wikipedia - Matteo Malucelli -- Italian bicycle racer
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Wikipedia - Matteucci Medal
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Wikipedia - Matt Fong -- American politician
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Wikipedia - Matt Fraction -- American comic book writer
Wikipedia - Matt Fraser (psychic) -- Purported psychic medium
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Wikipedia - Matt Frewer -- Canadian - American actor
Wikipedia - Matt Fridy -- American politician
Wikipedia - Matt Gaetz -- U.S. Representative from Florida
Wikipedia - Matt Gaffney -- American crossword constructor and author
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Wikipedia - Matt Garnaut -- Australian sportsman
Wikipedia - Matt Garrison -- American jazz bassist
Wikipedia - Matt Golder -- American political scientist
Wikipedia - Matt Golinski -- Australian celebrity chef
Wikipedia - Matt Goss -- English singer-songwriter
Wikipedia - Matt Gourley -- American actor, comedian, and podcaster
Wikipedia - Matt Graham (Scrabble) -- American comedian and Scrabble expert
Wikipedia - Matt Graham (survivalist) -- American television personality
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Wikipedia - Matt Green (actor) -- English actor and comedian
Wikipedia - Matt Greene (politician) -- American politician
Wikipedia - Matt Greenfield -- American voice actor
Wikipedia - Matt Gregory (hiker) -- Hiker
Wikipedia - Matt Greiner -- American metalcore drummer
Wikipedia - Matt Grice -- Armenian mixed martial arts fighter
Wikipedia - Matt Groening -- American cartoonist
Wikipedia - Matt Grossell -- American politician
Wikipedia - Matt Guillory -- American musician
Wikipedia - Matt Guthmiller -- American aviator, YouTuber, entrepreneur and professional speaker
Wikipedia - Matt Haines -- English golfer
Wikipedia - Matthaios Kamariotis -- Greek scholar
Wikipedia - Matt Hall (pilot)
Wikipedia - Matt Halpern -- American drummer and music educator
Wikipedia - Matt Hamill -- American mixed martial arts fighter
Wikipedia - Matt Hamilton (curler) -- American curler
Wikipedia - Matt Hancock -- British Conservative politician
Wikipedia - Matt Hanson
Wikipedia - Matt Harding -- American traveler, video game designer and Internet celebrity
Wikipedia - Matt Hardy -- American professional wrestler (born 1974)
Wikipedia - Matt Harmon -- American golfer
Wikipedia - Matt Hayes (sailor) -- Olympic sailor from Australia
Wikipedia - Matt Heath (actor) -- New Zealand radio host
Wikipedia - Matt Hebb -- American comic book artist
Wikipedia - Matt Heinz -- American politician
Wikipedia - Matt Hendrix -- American golfer
Wikipedia - Matt Henry (singer) -- British singer and actor
Wikipedia - Matt Hetherington -- Australian actor
Wikipedia - Mattheus Verheyden -- Dutch painter
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Wikipedia - Matthew 1:10 -- The tenth verse of the first chapter in the Gospel of Matthew
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Wikipedia - Matthew 20 -- Gospel according to Matthew, chapter 20
Wikipedia - Matthew 24 -- Chapter of Matthew, a book in the bible
Wikipedia - Matthew 26
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Wikipedia - Matthew 28:17 -- Verse of the Bible
Wikipedia - Matthew 28:19 -- Nineteenth verse of the twenty-eighth chapter of the Gospel of Matthew
Wikipedia - Matthew 3 -- Gospel according to Matthew, chapter 3
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Wikipedia - Matthew 5:12
Wikipedia - Matthew 5:22
Wikipedia - Matthew 5:25 -- Bible verse in the Gospel of Matthew, part of the Sermon on the Mount
Wikipedia - Matthew 5:38
Wikipedia - Matthew 5:39
Wikipedia - Matthew 5:3 -- "Blessed are the poor" beatitude
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Wikipedia - Matthew 6:28
Wikipedia - Matthew 6:33
Wikipedia - Matthew 6:3
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Wikipedia - Matthew 7:21 -- Bible verse
Wikipedia - Matthew 7:5 -- Bible verse from the book of Matthew
Wikipedia - Matthew 7:6 -- Bible verse from the book of Matthew
Wikipedia - Matthew 7 -- Gospel according to Matthew, chapter 7
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Wikipedia - Matthew Ahmet -- Shaolin Kung Fu practitioner
Wikipedia - Matthew Alan -- American actor
Wikipedia - Matthew Albence -- American government official
Wikipedia - Matthew Amroliwala -- British television newsreader
Wikipedia - Matthew Antoine -- American skeleton racer
Wikipedia - Matthew Appleyard (died 1700) -- 17th-century English politician
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Wikipedia - Matthew Arkin -- American actor and acting instructor
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Wikipedia - Matthew Arnold -- English poet and cultural critic
Wikipedia - Matthew Arundell -- English gentleman
Wikipedia - Matthew Ashford -- American actor
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Wikipedia - Matthew Aucoin
Wikipedia - Matthew Auer
Wikipedia - Matthew A. Waller -- University administrator
Wikipedia - Matthew Aylmer, 1st Baron Aylmer -- Anglo-Irish navy officer
Wikipedia - Matthew Baker (singer) -- Australian bass-baritone
Wikipedia - Matthew Baldwin -- English golfer
Wikipedia - Matthew Ball (dancer) -- British ballet dancer
Wikipedia - Matthew Bannister -- British media executive and broadcaster
Wikipedia - Matthew Barber -- Canadian singer-songwriter
Wikipedia - Matthew Barnson -- American composer
Wikipedia - Matthew Barrett (banker) -- Irish Canadian banker
Wikipedia - Matthew Barth -- American electrical engineer
Wikipedia - Matthew Barzun -- American diplomat
Wikipedia - Matthew Battersby -- Australian politician
Wikipedia - Matthew Battles -- Associate director of metaLAB
Wikipedia - Matthew Bauer -- American painter, sculptor and musician
Wikipedia - Matthew Beach -- New Zealand taekwondo practitioner
Wikipedia - Matthew Beard (American actor) -- American actor
Wikipedia - Matthew Beckenham -- Australian hurdler
Wikipedia - Matthew Beebe -- American businessman and politician
Wikipedia - Matthew Betz -- American actor
Wikipedia - Matthew Bible -- English Bible
Wikipedia - Matthew Birir -- Kenyan athlete
Wikipedia - Matthew Bishop (journalist)
Wikipedia - Matthew B. Juan -- American soldier; first Native American and first Arizonan to die in World War I
Wikipedia - Matthew Blandford -- Canadian curler
Wikipedia - Matthew B. Lowrie -- American mayor
Wikipedia - Matthew Bolton -- Australian billiards player
Wikipedia - Matthew Bonnan
Wikipedia - Matthew Booth (actor) -- English actor
Wikipedia - Matthew Boulton (actor) -- British actor
Wikipedia - Matthew Boulton -- English industrialist, business partner of James Watt
Wikipedia - Matthew Bourne (musician) -- British jazz musician
Wikipedia - Matthew Boyles -- American race walker
Wikipedia - Matthew Brannon -- American artist
Wikipedia - Matthew Branton -- British novelist and author
Wikipedia - Matthew Brettingham -- English architect (1699-1769)
Wikipedia - Matthew Bridges -- English businessman
Wikipedia - Matthew Bright -- American film director
Wikipedia - Matthew Broderick -- American actor and singer
Wikipedia - Matthew B. Thomas -- British-American ecologist
Wikipedia - Matthew Buckland -- South African businessman
Wikipedia - Matthew Buckle -- Royal Navy officer
Wikipedia - Matthew Buckley -- British actor
Wikipedia - Matthew Bucksbaum -- American businessman and philanthropist
Wikipedia - Matthew Bugg -- Australian sailor
Wikipedia - Matthew Bunson
Wikipedia - Matthew Burnett -- Canadian record producer
Wikipedia - Matthew Byrne (musician) -- Canadian folk singer and guitarist
Wikipedia - Matthew Cameron -- Australian Paralympic athlete
Wikipedia - Matthew Campbell-Hill -- Scottish health tech consultant
Wikipedia - Matthew Carl Lamanna
Wikipedia - Matthew Carlson -- American television producer and writer
Wikipedia - Matthew Carrieri
Wikipedia - Matthew Carter (diver) -- Australian diver
Wikipedia - Matthew Carter -- British type designer
Wikipedia - Matthew Chadwick -- Hong Kong jockey
Wikipedia - Matthew Cheung -- Hong Kong politician
Wikipedia - Matthew Chojnacki -- American writer on film and music
Wikipedia - Matthew C. Horner -- U.S. Marine Corps Major General
Wikipedia - Matthew Christopher -- American fashion designer
Wikipedia - Matthew Churchill -- British thearte producer
Wikipedia - Matthew C. Keller -- American behavioral and psychiatric geneticist
Wikipedia - Matthew Cobb -- British Professor of Zoology at the University of Manchester.
Wikipedia - Matthew Collins (academic)
Wikipedia - Matthew Collins (barrister) -- Australian barrister
Wikipedia - Matthew Colthurst -- 16th-century English politician
Wikipedia - Matthew Concanen -- 18th-century Irish writer, poet, and lawyer
Wikipedia - Matthew Conlan (hurler) -- Irish sportsperson
Wikipedia - Matthew Cooke (entomologist)
Wikipedia - Matthew Cook -- American mathematician
Wikipedia - Matthew Cooperman -- American poet, critic and editor
Wikipedia - Matthew Corbally -- Politician, died 1870
Wikipedia - Matthew Costello
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Wikipedia - Matthew Cowles -- American actor
Wikipedia - Matthew C. Perry -- 19th-century American admiral
Wikipedia - Matthew Cryer -- American oral surgeon
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Wikipedia - Matthew C. Whitaker -- American historian
Wikipedia - Matthew Daddario -- American actor
Wikipedia - Matthew Dalby
Wikipedia - Matthew Dallow -- New Zealand bobsledder
Wikipedia - Matthew Darbyshire -- British artist
Wikipedia - Matthewdavid -- American record producer
Wikipedia - Matthew Davis -- American actor
Wikipedia - Matthew De Abaitua -- British writer
Wikipedia - Matthew Del Negro -- American actor
Wikipedia - Matthew Dennis Lewis -- American actor
Wikipedia - Matthew Denny -- Australian athlete
Wikipedia - Matthew Dent (designer) -- British graphic designer
Wikipedia - Matthew Desmond -- American sociologist
Wikipedia - Matthew Diamond -- American film and television director
Wikipedia - Matthew Dickman -- American poet
Wikipedia - Matthew Diffee -- American cartoonist
Wikipedia - Matthew Dillon (computer scientist)
Wikipedia - Matthew Dillon -- American software engineer
Wikipedia - Matthew Dixon (diver) -- British diver
Wikipedia - Matthew Dodds -- Australian figure skater
Wikipedia - Matthew Doocey -- New Zealand politician
Wikipedia - Matthew Douglas -- British hurdler
Wikipedia - Matthew Dowd -- American political pundit and consultant
Wikipedia - Matthew Driscoll -- American Democratic Party politician
Wikipedia - Matthew Drutt -- American curator and writer (born 1962)
Wikipedia - Matthew Dryke -- American sports shooter
Wikipedia - Matthew Dubourg -- composer and musician
Wikipedia - Matthew Dunlap -- American politician from Maine
Wikipedia - Matthew Dyktynski -- Australian actor
Wikipedia - Matthew Earnest -- American theater director
Wikipedia - Matthew Edison -- Canadian actor
Wikipedia - Matthew Edward Duke -- American pilot
Wikipedia - Matthew effect (sociology)
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Wikipedia - Matthew Emmons -- American sports shooter
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Wikipedia - Matthew England
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Wikipedia - Matthew Ferguson -- Canadian former actor
Wikipedia - Matthew Festing -- Prince & Grand Master of the Sovereign Military Order of Malta
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Wikipedia - Matthew Flathers
Wikipedia - Matthew Flatt
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Wikipedia - Matthew Flomo -- Liberian politician
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Wikipedia - Matthew Foreman -- American mathematician
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Wikipedia - Matthew Forster Heddle
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Wikipedia - Matthew Frank -- British television executive
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Wikipedia - Matthew French -- English sport shooter
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Wikipedia - Matthew Green (Canadian politician) -- Canadian politician
Wikipedia - Matthew Griffin -- Australian professional golfer
Wikipedia - Matthew Guinness -- British actor
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Wikipedia - Matthew Gwinne
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Wikipedia - Matthew Hennessy
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Wikipedia - Matthew Hughey -- American sociologist
Wikipedia - Matthew Hurles
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Wikipedia - Matthew King (MP) -- 16th-century English politician
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Wikipedia - Matthew Lieberman
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Wikipedia - Matthew Maynard -- English cricketer and coach
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Wikipedia - Matthew McDermott -- American judge
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